Commentary on Malachi, Chapter 2 · Exposition of verse 17
VER. 17.
Ye have wearied the Lord with your words: yet ye ſay, wherein have we wearied him? when ye ſay, every one that doth evill is good in the ſight of the Lord, and he delighteth in them; or, where is the God of judgment?
YE have wearied the Lord with your words] The ſence: we are to underſtand, there is no reall weariſomneſs incident into the Lord; he is a pure act: as he lives eternally, without decay of life; as he works wonders, without pain; beares up all by his wondrous providence, without defatigation; puniſheth, without paſſion; ſo is patient, without pain: But, this is attributed unto God, foreign, by a Metaphoricall ſpeech, which muſt thus be unfolded; that, as men, when they have long borne an heavy and tedious burthen, haſten to depoſe it, that they may lighten their carriage, and gather refreſhing: So, the Lord here profeſſeth, that he had long borne their wickedneſs, but now would bear no longer: So, every where, the Lord thus expreſſeth his patience, and long-ſuffering; profeſſing, for our better underſtanding, a kinde of weariſomneſs, that he feeles in bearing; Amos 2.13. I am preſſed under you, as a cart, that is loaden with ſheaves.
The words have in them, three things.
1. An accuſation, by the Prophet.
2. An apology, by the people.
3. The proofe of the imputation, by inſtance.
In the accuſation, are two things. 1. The fact. 2. The mean. By this wearineſs, we are to underſtand, two things. 1. the Lords long patience, even ad defatigationem uſque, towards the wicked; and the abuſe thereof, by the people. 2. His readineſs, to turn patience into wrath, and to execute vengeance upon the tranſgreſſours. Of the firſt of theſe. This is that the Lord, every where, challengeth to himſelf, and in common experience, is ſeen to practiſe, Exod. 34.6. & Rom. 2, 4. foreign; yea, even towards the veſſels of wrath, Rom. 9.22. So, after many long provocations, yet he gives to the old world, an hundred and twenty years; ſo to the Amorites, though their ſins were ever crying, yet four hundred years given them, Gen. 15.13. And, this is that, that every one of us have had plentiful experience of. What a long courſe of ſinning ran we along in, before our calling; and how bountiful found we the Lord towards us? And which, even of the deſperateſt wretches amongſt us, can ſay, that the Lord hath been haſty, to take notice of, or puniſh his rebellions? The reaſon is, to lead us to repentance, if it were poſſible, Rom. 2.4. or otherwiſe, to leave the impenitent, excuſeleſs.
Now beloved, this ſhould teach us amendment of life, and lead us on to repentance: Ʋſe. but to ſee, how this patience of the Lord is abuſed to wantonneſs; becauſe the Lord bears long, therfore, continue we in ſin, and heap up wrath. See Eccleſ. 8.11, 12, 13.
Secondly, this is propounded to us, as a pattern, to imitate, in our own provocations, Col. 3.13. & 2 Tim. 24.25. that we ſhould bear patiently, as good children. And it condemns that haſty, and raſh deſire, in haſtening unto vengeance, in our perſonal injuries; ſee Paul, Tit. 3.3. we forward alſo, till God called; and many times, the latter in calling, outſtrips the former, in obedience.
God will not alwaies bear our provocations: its true, Obſerv. that he bears long; but at length, he comes, and puts end to patience, that juſtice may take place. So, with the old world, Ieruſalem, Egypt; ſee Pſal. 50.21, 22. One reaſon is, that he may ſhew himſelf, though he be a bearer of evil, yet to be not lover of it. 2. That we may know, it is not an idle name of God, but, hath in him actual, and active juſtice, thereforegives he us continual experiments of his taking notice of mans ſins and hatred of them; Ʋſe. ſee Iſa. 1.24.
And, what may we learn hence; but, to take heed, how we continue to provoke the Lord to wrath, by our continued ſins; ſurely, though the Lord keep long ſilence, yet at length he reproves, by his judgmens: And as David ſaith, Pſal. 50.21, 22. Conſider this, ye that forget God; leſt he tear you in pieces like a lion, and there be none to deliver. The Lord puts upon him, the habit of theſe violent creatures, the more to terrifie. Sometimes, he ſeems to ſleep; and David ſaith: The Lord awaked out of ſleep; but in the day of his wrath, he is furious, and none can ſtand before him. And, would God beloved, ye could all lay this to heart, ſwearers, drunkards, &c. Surely, the reſtraint would be much.
The mean followeth; by their words] So that, words have their weight, Obſerv. and are marvellous provoking in the eares of the Lord; yea, brethren, Audacter dicam: works ſometimes, provoke not ſo much, as proud and contemptuous ſpeeches; See Mal. 3.13. And would God, theſe men, that ſpeak ſo lightly of their words, that are moſt blaſphemous, would lay this to heart, ſaying, words are but winde.
And, let it teach us all, to pray, with David, to the Lord, Ʋſe. to keep the door of our lips. Sundry reaſons there are of it. 1. We are countable even for idle words, much more for blaſphemous, Matth. 12.36, 2. By them is our righteouſneſs, or unrighteouſneſs declared: a good man, good things; an evil man brings forth evil things. Amongſt all ſpeeches, firſt, ſtoutneſs in words, and deſperate ſpeeches. 2. Blaſphemies, that impoſe upon the Lord any thing unbeſeeming his majeſty. 3. Juſtifications of ſuch ſpeeches.
Yet yet ſay wherein?] Here is their apology. Obſerv. From whence we note, how unwilling a wicked man is, to acknowledg his ſins; and how he ſtands up, to juſtifie himſelf, even againſt God himſelf. The reaſons are. 1. Secret hypocriſie in the heart; none ſo wretched, but he would fain ſeem religious. 2. Ignorance of the will of God.
Ob. If any ſhall ſay, that Gods children do thus, ſometimes.
Anſw. They are to be underſtood, as ſpeaking of particular righteouſneſs, in ſome particular cauſe, wherewith they are burthened by men: The diſtinction is uſuall; juſtitia perſonae, & juſtitia cauſae: So David labours to clear himſelf of thoſe particulars, that Doeg, and other adverſaries impoſed on him, in reſpect of Sauls perſon, and his aſpiring to the kingdome. 2. They thus ſpeak, as, in reſpect of men, not of God; and therefore, when they come to deal with the Lord, they acknowledg their ſins.
Ob. 2. Iobs example is alledged, as juſtifying himſelf before God.
Anſw. Iob muſt thus be underſtood, as ſpeaking of his freedome from hypocriſie; and that he was, in the Lords ſervice, upright in the ſight of God; whereas his freinds condemne him of hypocriſie, he challengeth to himſelf uprightneſs; See Iob 8.20. & 9. per tot. and therefore, when he comes to ſpeak of himſelf, in reſpect of his infirmity, he acknowledgeth his ſins; Iob. 9.2, 3, 20.
And, let this teach us, to acquaint our ſelves with our own ſins, and corruptions: to which purpoſe. Ʋſe. 1. Know the Law of God, and therein diligently view thy ſelf. 2. Compare thy ſelf with God, not with man: Whiles we look on our ſelves, and compare our ſelves with men, we ſeem ſemidei, as half Gods; but, look up to God, and thy righteouſneſs will appear unclean, Iob 9.2. 3. Conſider, there may be many corruptions which we ſee not; I know not mine own ſoul, Iob 9.21.
When ye ſay, every one that doth evill, is good in the ſight of the Lord] Here is the inſtance: Let us ſee their concluſion, which is disjunctive; either God an approver of the wicked, or elſe no God of judgment, that is, regards not things done on the earth; or elſe, indeed, there is no God at all: Hear their medium, Mal. 3.14, 15. Becauſe the Lord puniſheth not, but proſpereth the wicked. 2. Afflicts, and delivers not his own children.
The like blaſphemous thoughts are in wicked men, Obſerv. at this day, which alſo, ſometimes, they utter with their mouths; they ſee not, but the Lord bleſſeth hem, in temporall things, as well as others, that are more nice, and preciſe, and ſtand upon points: yea, this that, wherewith David confeſſeth himſelf to be much turmoiled, to doubt of Gods providence, love of the wicked, and ſeeming hatred of his children; Pſal. 37. & 73. So Ieremy, chap. 12.1.
It ſhall not be amiſs, therefore, a little, to ſhew a mean, to fortifie our ſelves againſt this Godleſs, and blaſphemous temptation; and, for the wicked, theſe concluſions ſhall be proved. 1. That it may well enough accord with the juſtice of God, to forbear, proſper, bleſs, in temporall things, even wicked men; Eccleſ. 9.1, Firſt of all, know we, that the will of God, and his appointment, is the rule of juſtice; ſee this, Rom. 9. in the caſe of Election, and Reprobation; God wills not things, becauſe they are juſt; but they are juſt, becauſe he wills them: This concluſion throughly ſeated in judgment, ſtops the mouths of wicked men, and reſtrains from many blaſphemies; ſo that, though the Lord bear, yet, conſidering it's his will, who may finde fault? The ſecond concluſion, that the Lord is an abſolute Lord; having free power to diſpoſe of his bleſſings, and no man may ask a reaſon of his counſells, Rom. 9 & 11. Seeing then, that theſe things are all his own; who ſhould ask him a reaſon of his diſpenſation? See alſo Matth. 20.15. A third concluſion; that what is lawful for men, cannot but be much more lawful for God. But, man ſometimes delayes, and his delayes are not cenſured of injuſtice. The Prince uſeth not allwaies martial law, but in extremity, when he fears outrage; they are kept in priſon, till the day of tryal, and conviction; and after conviction, and condemnation, have a reſpite, to prepare for death: and, thus the Lord deales with the wicked, reſpitting, and delivering them; and therefore, weigh by the end, not by the beginnings. A fourth concluſion; that the Lord, for good ends, reſerves the wicked to puniſhment; and, in the mean time, proſpers them with temporalll things; as. 1. For exerciſe of his children, ſo Aſhur, Iſa. 10.5. deferred, to execute Gods wrath upon Iſrael, and Jeruſalem; ſo the Gibennites reſerved, to be Pricks in the eyes, and thornes in the ſides of his children; and thus the Lord, at this day, reſerves. And beloved, what would become of us, were it not ſo? 2. To declare his power; 1. in preſervation of his own children; how wonderfully ſhews this the power of the Lord? that, notwithſtanding all the attempts of the wicked, yet ſtill his Church is preſerved; as, Exod. 1.12. The Iſraelites vexed, but the more vexed; the more encreaſed. 2. In converſion; Beloved, it may be, there are amongſt the very wicked themſelves, ſome, in whoſe converſion, and ſalvation, the Lord means to glorifie his rich grace, Mat. 13.30. Not the tares, but the wheat alſo: If the Lord had taken away Paul, in perſecution, his grace had never ſo much appeared; and, this that we ſee daily, men brought from power of darkneſs, to the kingdome of Jeſus Chriſt. 3. In their overthrow, and confuſion; never had Gods name been ſo marvellous over the world, if he had preſently ſhewn his power, in the deſtruction of Pharaoh; but, thus permitting him to fortifie himſelf, and then to overthrow him, this ſhewed his power; like at this day, when they are flouriſhing like Cedars, then cuts he them down. A third end, this ſerves much to illuſtrate his juſtice, when he thus beares, and invites, by all meanes, to repentance, and yet men turn not: I gave her ſpace to repent, Rev. 2.21. Who cannot but acknowledg the juſtice of God, in their condemnation?
Yea, beloved, what if wicked men are puniſhed? what if puniſhed in theſe very things, wherein they think themſelves bleſſed? Theſe two things I will briefely evidence. Firſt, that the wicked are never without puniſhment. Secondly, that the very bleſſings, for which they applaud themſeves, are their puniſhments.
For the firſt, know we; that puniſhments are not all of one ſort; ſome are internal; ſome external; ſome Eternal. Now, for internal puniſhments, we ſee them evident upon them; as 1. Horror of conſcience, in many of them; can there be a more fearful judgment? This, perhaps, we ſee not, but they feel in their inward reſtleſneſs, Iſa. 57. ult. See Cain flying (if he could) from himſelf; Paſhur a terrour to himſelf, Ier. 20.4. Achitophel, hanging himſelf; as the Romans were wont to make the crucifyed carry their own croſs; ſo God hath made the wicked to carry this croſs, of an evil, an accuſing conſcience.
Ob. If it be ſaid, they all feel it not:
Anſ. Firſt, that I much doubt of. Secondly, they have judgment much more fearful, hardneſs of heart, the fearfulleſt judgment, that God in his wrath, can inflict; ſee in Pharaoh. Thirdly, ſins themſelves are fearful puniſhments; Rom. 1.24, 26, 28. And, what drudges they are, what toil they take, to enjoy the pleaſures of their ſins? How unquiet ſleeps; what filthy belchings feels the drunkard? Temporary; are in their perſons, or in the things about them; as, ſometimes, graceleſs, and unfortunate children; beſides theſe, there are paenae poſthumae, ſurviving plagues: The poſterity ſmarts for the ſins of the fathers, Job 21.19. God layes up the iniquity of the father, for the childe: And, their very outward bleſſings, what curſes are they unto them? The riches of the wicked ſuffer them not to ſleep, fill them with cares, and ſorrows, many, and many; their honours expoſed to envy, their pleaſures have bitterneſs, &c. Eternal puniſhments are thoſe, that are reſpited, till after this life.
Now, brethren, Ʋſe ſee we the uſe of all this. Hence, may Gods children learn to ſtabliſh themſelves againſt that common temptation, wherewith Satan, ſometimes, annoies them, and labours to draw them from their confidence; Differtur, non aufertur; wait but a while, and thou ſhalt ſee the Lord manifeſt his juſtice in their puniſhment, and overthrow. And, hence likewiſe let wicked men learn to terrifie and diſmay their hearts, &c.
For the ſecond, that it may well agree with the juſtice of God, thus to afflict his own children.
Firſt, there is none ſo juſt, but muſt be forced to confeſs, he hath in him, what deſerves puniſhment; no not Infans unius dici; we bring corruption out of the womb, and ſuck it from the breaſts of our mother, Pſal. 51.5. Rom. 5.12. Its true, that Achans children periſh with him, but yet not without their own ſin, being corrupt by nature; ſo of the deareſt ſervants of God. And, who is there, under any affliction, but muſt needs ſay, as that good thief on the croſs, I am juſtly in this condemnation, Luk. 23.41. view them in their original; or, in their end, they are good for Gods children. Their end. 1. Exerciſe. 2. Chaſtiſement: as exerciſes. 1. Firmant. 2. Probant. 3. Praeeunt.
1. Firmant. Afflictions are Gods ſchoole-houſes, wherein he traines us up to hardſhip: skill in ſailing, is beſt learnt by tempeſt; in warfare, by fight; as trees toſſed with winde take deeper root, ſo, &c. and thoſe tenderlings unuſed to hardſhip, how doth a little affright them?
2. Probant, Deut. 8. and, without theſe, men know neither the ſoundneſs, nor meaſure of their graces: affliction tryes: how many pleaſe themſelves in their graces, whom affliction diſcovers to be but hypocrites. They ſhew alſo, what thy ſtrength is.
3. Praeeunt, when as by example, they draw others, as Phil 1.14. and Abel's bloud ſtill cryes; to imitate his patience, and obedience, ſee Heb. 11.4.
Secondly, chaſtiſment; ſo it profits; as being. 1. Either means to reduce us; we going aſtray, theſe bring us home again, Pſal. 119.67. 2. As bonds and reſtrainments; how ſtrongly enclined we are unto all ſins, we finde in experience; who blames a father, if he take from his childe a knife, that would hurt him? Or the Lord, if he withhold outward things, which he knows would not profit us? 3. Beſides that, they are excellent purgations, cleanſing us from corruptions. 4. Weigh, if thou wilt, that he afflicts in meaſure, with regard to our ſtrength, Iſa. 28.7. 5. Suſtaineth in afflictions. Thou haſt ſeen many afflicted, thou never ſaweſt any of Gods children forſaken, 2 Cor. 4.9. 6. Conſider the reward, at laſt, of the afflicted, 2 Cor 4.17.
Hence then, learn we all to lay our hands upon our mouthes; and, whatſoever affliction betides us; Ʋſe. or proſperity to the wicked; let this concluſion be ever holden, that God is ſtill good to Iſrael, an ſtill and hater of iniquity. And, in this point eſpecially, fortifie our ſelves; becauſe Sathan, in this caſe, labours to perſwade, that God is either unjuſt, or unmerciful, &c.