Commentary on Malachi, Chapter 3 · Exposition of verse 1
CHAP. 3. VER. 1.
Behold, I will ſend my meſſenger, and he ſhall prepare the way before me; and the Lord whom ye ſeek ſhall ſuddenly come to his Temple: Even the meſſenger of the covenant, whom ye delight in; behold, he ſhall come, ſaith the Lord of Hoſtes.
WE have here a two-fold prophecy.
Firſt, of John Baptiſt, the fore-runner of Chriſt.
Secondly, of Chriſt himſelf.
John is deſcribed.
Firſt, by his office, the meſſenger of the Lord.
Secondly, by his proper effect, to prepare the way for Chriſt.
Chriſt doubly deſcribed. 1. By his titles. 2. And office. 3. And adjunct. Title, the Lord. Office, Angel of the Covenant. Adjunct. 1. Whom ye ſeek. 2. His coming, by the ſpeed, 3. Place, to his temple. 4. Ratification, ſaith the Lord of Hoſtes.
As touching the meaning of the words; ſome difficulty was cauſed by the gloſſes of the Jews; ſome teaching, that the Lord ſhould ſend an Angel, that was ſuch, by nature, as an harbinger for Chriſt. But, none can better interpret this, then the Lord Chriſt himſelf, Matth. 11.10. applying this to the perſon of Iohn Baptiſt: And 2. The word Angel generally ſignifies any meſſenger; though ſometimes given to the ſpirits Angelical, foreign. Beſides that, its no new ſpeech, that miniſters are called Angels, Rev. 2.1.
Now, by this ſcripture, we may thus profit. Obſerv. That every man naturally is unprepared to the receiving of Chriſt; elſe, what needs ſuch preparing of the heart? And this will appear, if we conſider how hardly we are brought to deny our ſelves, and to forſake our ſelves, that we may imbrace him: Nature cannot abide to be nothing, in its own ſalvation. Beſides, the dominion of Chriſt is marvellous harſh to fleſh and blood; therefore, the ſtate of a natural mans heart compared to mountains, and valleys, Luk. 3.5. And moreover, the devil keeps poſſeſſion, Luk. 11.21.
Now, beloved, labour we to feel this; and ſurely, Ʋſe. it's one ſtep towards Gods kingdom, to come thus far, as to ſee, and bewail our own unfitneſs to receive him. Then, (ſaith one) are the mountains brought low, when our ſtout hearts are abated, and we are humbled, and brought on our knees, to confeſs, and bewail our own unworthineſs.
Secondly, Its the office of a Miniſter, to prepare a way for Chriſt, that is, to prepare a people for Chriſts dominion; This was Johns office; and, 2 Cor. 11. Paul of himſelf: therefore, we are called children of the bridechamber, &c. This muſt be our admonition, and provocation to diligence, this way: and, ſuffer your ſelves to be prepared; See Luk. 1.16, 17.
The meanes are. 1. Humiliation, by the law, Gal. 3.10. 2. Bewailing of our former lives. 3. Purpoſe of amendement. 4. Longing after Chriſt.
The Lord whom ye ſeek] This the deſcription of the children of God, to long after Chriſt; ſo Abraham; ſee Iob. 8.56. Now, beloved, there is a three-fold comming of Chriſt mentioned, in the Scripture. 1. By incarnation. 2. By his Spirit, into the heart. 3. In the clouds, to judgment; the firſt and ſecond here underſtood: And this buſineſs may be analogically applyed to Gods Children. Iewes never ſo longed to ſee Chriſt in the fleſh, as Gods children do, to feel his preſence in their heart.
Now, by this, try we our ſelves, whether we be children of God, or no; we ſhall know it by this, that longing deſire we feel, to be brought into communion with Chriſt, by his Spirit; as alſo, by that deſire we have, and longing after his appearing, 2 Tim. 4.8. Rev. 22.20. Sundry Reaſons for this. 1. Preſent afflictions; it being Gods ordinance, that we ſhall never, in this earthly tabernacle, be free from them. 2. Subjection, and bondage under ſins, that the beſt feel themſelves tied unto; Iſraelites long for deliverance, under their burdens, Exod. 1. ult. How not we more, from this miſerable bondage? 3. The glorious, and comfortable preſence of Chriſt, Phil. 1.23.
Shall ſuddenly come to his Temple, &c.] The deſcription of Chriſts comming, by the place whither; to his Temple: namely, of Ieruſalem, the place of Gods worſhip; and thither eſpecially, for this end, to purge it of thoſe corruptions, that were grown into the worſhip of God.
Now, this prophecy touching Chriſts comming to the Temple, and purging the worwip of God, hath been accompliſhed. In the Evangelicall Hiſtory y emay read it: And, the meanes which he uſed to purge the ſame, were: 1. Doctrine. 2, Diſcipline. For Doctrine, read Mat. 5. & 15. For Diſcipline, Ioh. 2.14, 15, 16.
Now, Brethren, ſith this is ſuch an excellent work, the purging of the worſhip of God, as that the Meſſiah, and Saviour of the world, comes to perform it; mark, what we learn: every one, in his place, to help forward this work ſo excellent: And, in reſpect of the publique, and ſupream Magiſtrate, our duty is, to be petitioners unto the Lord; ſo to encline his heart, that we may have his worſhip pure from all defilements; not only of groſs Idolatry, but even of humane Inventions: See 1 Tim. 2.1, 2. &c.
Next, unto every of us, in our families, this muſt be our care, as it was Joſhua'hs, for us, and our houſe-holds, to ſee, that the worſhip of God be kept pure, and ſincere: Beloved, every family is, or ſhould be, a temple for Chriſt, to be worſhipped in; Rom. 16. We read of Churches in private mens houſes; This was Iacobs Commendable, and Holy Practice, Gen. 35.2, 3. going up to Bethel to build an Altar unto the Lord his deliverer; commands his houſ-hold, and all that were with him, to put away the ſtrange Gods that were amongſt them, and to cleanſe themſelves.
Sundry Reaſons might be given for it. 1. That even for neglects of duties, this way, Gods wrath, many times, hangs over our heads; Exod. 4.24, 25. in Moſes: And the defects this way, are reproveable; one too profane amongſt the vulgar, whoſe profeſſion is, that they hire not ſervants for Gods ſervice, but for their own; And therefore, for matter of Religion, and the worwip of God, let them do as they will; all which argues an earthly minde; and, by the preſence of ſuch ſervants, what bleſſings can be expected? Surely, as the Lord, many times, bleſſeth a whole family, for the preſence of one religious ſervant, Gen. 30.27. & 39.5. So, for one graceleſs, profane ſervant, the whole family taſts of the Lords wrath. A ſecond neglect is, herein, perhaps more tolerable, but yet as dangerous; and that is this, that you may obſerve, even in ſome of Gods own Children; ſome care of civility they have, which reſtrains them from groſs breaches of the ſecond table, drunkenneſs, whoredome, &c. Perhaps, look alſo to externall conformity; but, for matter of judgment in religion, altogether careleſs: Theſe things ought not ſo to be; but Inſtruction, and Correction, muſt, this way, go together.
To every one of us, alſo, may this duty be preſſed; for even we alſo are Temples for the Lord to dwell in, 1 Cor. 6.19. And therefore, muſt we alſo be carefull, this way, to keep our ſelves from pollutions in the worſhip of God; and if any have crept upon us, labour to purge them; See Deut. 4.12, 13.
And, for this cauſe, poſitive duties this way tending are. 1. Continuall attendance unto the word of God, as the only comfortable rule of the worſhip of God▪ Mat. 15. 2. Beware of Philoſophy, and vain deceit, Col. 2.8. 3. Relying too-much upon the authority, and judgments of men, or of their writings: Auguſtine prayed for his mother Monica: And, this one cauſe of Romiſh Idolatry; whileſt the word of God was laid aſide, and writings of men advanced into their room. Not, that I condemn judicious reading of them; but yet, bring all to the touch, yea, even commands, and preſcripts of Princes, Hoſ. 5.11. Ephraim afflicted, and broken in judgment, becauſe, he willingly followed the Commandement.
The meſſenger (or, Angel) of the covenant] He ſpeaks, here, of the covenant of grace, made betwixt God and the ſeed of Abraham, touching life and ſalvation, to be obtained by faith, in Chriſts blould. Now, Chriſt is called the Angel of this covenant, in two reſpects. 1. In reſpect of revelation. 2. In reſpect of mediation, and procurement.
In reſpect of revelation; ſo Divines teach, that the Lord, before incarnation, pleaſed, by Chriſt, to reveal his covenant unto man; ſo Chriſt that firſt talked with Adam, that renewed covenant with Abraham, that led the Iſraelites, &c. And of himſelf, Ioh. 1. He only reveales the Father unto us; he means, as making this covenant of grace; for otherwiſe, God known to the wicked, from the beginning, as creatour, governour, preſerver; but, as a Saviour, and Redemer, known only in Chriſt.
In reſpect of mediation, becauſe that in him, and for his ſake, this covenant was made; ſee 1 Tim. 2.5. The mediatour between God, and man; and in, and by him, it hath accompliſhment, 2. Cor. 1.20.
Now, whereas Chriſt is the revealer of his covenant; me thinks, it will follow, that thoſe to whom Chriſt was not known, they never knew this covenant; and therefore, could not be partakers of ſalvation; I mean, the Gentiles to whom it pleaſed not God to reveal himſelf by Chriſt.
And therefore, that error, though compaſſionate, yet foul, of ſome, that taught that even the Gentiles, before Chriſt, that knew not Chriſt, were ſaved. I ſay not, but ſome Gentiles were ſaved; but, that any was ſaved, that knew not God, in Chriſt, the ſcripture no where ſheweth, Act. 4.12. No other name. Iſa. 53.11. The knowledg of my righteous ſervant.
Hence, we are taught to pray to Chriſt the interpreter, to manifeſt it unto thee; and with all, take heed, how we deſpiſe the word, and tenour of this covenant, Heb. 2.3. the reaſons are there given.
Again, whereas Chriſt alone is made the mediatour of the covenant; mark, how fouly Papiſts delude themſelves, and rob Chriſt of his honour, and ſet up ſaints, and Angels, for mediatours. They have coyned a diſtinction, of interceſſion, and redemption; ſevering thoſe things, that God hath combined, in the perſon of Chriſt; the high Prieſt a type of both; and, Rev. 8.3. Chriſt, the Angel, that ſtands to perfume our prayers. And, this the unſpeakable comfort of a childe of God: it's true, that God hath been gracious unto us, in entring covenant; but, this our miſery, that we keep not the condition; yet, this again our comfort, that the promiſes of God have not their ratification in us, but in Chriſt Jeſus: Alas! what would become of us, if ſalvation depended upon the merit of our own obedience? how full of unbeliefe? how weak in obedience? How preſumptuous in diſobedience? Yet, this the comfort, that (in Chriſt) the promiſes of God are yea, and Amen, 2 Cor. 1.20.
Followeth the ratification, ſaith the Lord of Hoſtes] So, you ſhall ſee, that the Lord tyes his children to no other evidence, but his word, for the accompliſhment of all his Promiſes, and predictions: Thus ſaith the Lord, and, The mouth of the Lord hath ſpoken; and this, indeed, is faith, toreſt in the aſſurance of Gods promiſes, becauſe he hath promiſed. Other ſciences have their demonſtrations, and we have liberty, to enquire a reaſon of them; and not bound to reſt in any mans, ipſe dixit; But, for matter of faith, the Lords word muſt be our only warrant.
Now, as the Lord propounds this, as the only thing, wherein he would have his ſervants reſt; Ʋſe ſo let us labour, and learn to reſt, and relye only upon the word of God, for accompliſhment of all his promiſes: This is notable in Abraham, Rom. 4.18. though no likelihood, to obtain feed, yet having Gods promiſe, he believes; and, Heb. 11.19. When the Lord commands him to take his ſon Iſaac, in whom was the only apparent hope of the bleſſing promiſed; yet, ſpares not him, being aſſured, that he who had promiſed, was able alſo to perform. Beloved in Chriſt, many excellent promiſes are given unto us in Chriſt; life eternal, and glory unſpeakable promiſed to all believers; yet, as Paul ſpeaks, Col. 3.3. This life is hid with Chriſt in God; and, 1 Joh. 3.2. It doth not yet appear, what we ſhall be. And, look to the outward State of Gods children in this life, nothing more miſerable: Well, yet, we have the Lords word, The Lord of Hoſts hath ſaid it; and though we had no other evidence, me thinks, this ſhould ſuffice us. God hath promiſed to dwell with a contrite heart, and to revive him▪ that is of an humble ſpirit, Iſa. 57.15. Beloved, perhaps, at preſent, we ſee nothing leſs, than reviving; perhaps even killing, Iob. 13.15. Here now is the power of faith, then to expect life, when we feel our ſelves in death; Godlineſs hath alſo the promiſes of this life, 1 Tim. 4.8. Food in famine, Pſal. 37. Perhaps, we ſee no means, but now the Lord will prove our faith: And, indeed, thou canſt never aſſure thy ſelf, that thou haſt any ſound faith, till thou are come to this, to believe, even becauſe the Lord hath ſaid; though thou ſeeſt no mean, before thine, eyes for accompliſhment of his promiſe. Labour therefore, for this; and, here conſider.
Firſt, the truth of God, and his fidelity, as by long experience of all times thou mayeſt gather it. The Lord promiſed, to Abraham, to give Canaan to his poſterity; Abraham lived in it, and his ſeed enjoyed it; ſo the Meſſiah; and he came.
Secondly, the power of God, in accompliſhing his promiſe; theſe the two pillars of Abrahams faith, Rom. 4.20, 21.
Verſ. 2. But, who may abide the day of his comming? and, who ſhall ſtand, when he appeareth? for, he is like a refiners fire, and like fullers ſope, &c.] A deſcription of the comming of Chriſt in the fleſh, from the adjunct of terrour, illuſtrated by the effect; who may abide his comming?
For the ſence, it may be enquired, how this may be aſcribed unto Chriſt, in reſpect of his comming in the fleſh; For, firſt, his outward eſtate upon earth, was moſt deſpicable; his externall ſervants, fiſhermen; beſides that, he came to comfort his people; and, Mat. 12.20. It was ſaid of him, that he ſhould not bruiſe a broken reed? Anſw. Diſtinguiſh the Perſons, and the Scriptures will accord; Chriſt Jeſus to his own Children, is comfortable, not terrible; but yet, to the wicked moſt terrible; yea, in his very incarnation, and that outward contemptible ſtate, with what terrour ſtruck he the hearts of the ungodly! See Mat. 2. When they hear but tidings of Chriſts Birth, Ieruſalem, and all, is in an uproare; and, when he comes meekly to Ieruſalem, riding on an aſſe, how were they ſtricken with terrour▪ and fear? Mat. 21. Obſerv. So that hence we may obſerve; that the very deſpicable ſtate of Chriſt in the fleſh, was unto the wicked moſt terrible, and diſcomfortable; mark how Herod quakes at the news, Mat. 14. If any be demanded, how this comes to paſs? Anſw. Partly, through the glimps of Divine Glory, that ſhined in that deſpicable State of Chriſt; partly, through their earthly mindes, while they ſavouring earthly things, feared the diſturbance of earthly peace; partly, through conſcience of rejecting him and his word: partly, through a terrour, wherewith it pleaſeth the Lord to ſtrike them.
Now, beloved, if Chriſt comming in the fleſh were ſo terrible to the wicked, what ſhall his glorious comming be? Rev. 6.16. The wicked are there deſcribed, running to the hills to fall on them, and to the mountaines to cover them: And, this terrour, methinks, ſhould perſwade men, 2 Cor. 5.10. To forſake their ſins, and to kiſs the ſon, Pſal. 2. ult. To ſubmit to him, that he may guide them, by his word, and Spirit: The Prophet Iſaiah propounds the queſtion, who among us, ſhall dwel with devouring fire? And anſwers to it, Iſa. 33.14.15.
And, Ʋſe. let it be our admonition, to labour betimes, to be reconciled unto him, who is, in his wrath, a conſuming fire; behold, he commeth with clouds, Rev. 1. 2 Theſ. 1.2. The Lord is gracious unto us, in offering us meanes of reconciliation: Bleſſed are they, that receive them; and wo worth the day, that ever they were born, that reject them I and, let all ſuch, as encourage themſelves in their evills; becauſe of Chriſts Incarnation, tremble at this: Alas I what avalls it a wicked, obſtinate ſinner, that Chriſt came into the world, to reconcile us unto his Father? This is comfortable to a mourner, but, its the ſcourge of a wicked man: when he ſhall conſider, how he hath trampled under his feet the blood of Chriſt, and crucified him by his ſins, and rejected his grace, how can he but tremble?
For he is like a Refiners fire, and like Fullers ſope] Firſt, let us cleer this place of the gloſſes of Papiſts; they labour here to build the fire of purgatory; and why, trow we? but only, becauſe, here is mention made of fire, and of purging fire: To which purpoſe, they apply that alſo, 1 Cor. 3.13. Againſt this dream, oppoſe we. Firſt, the contradictory, and the proof of it. 1. This that the Scripture every where teacheth, that we have, in Chriſt, perfect purgation from all our ſins, both the guilt, and puniſhment of them, 1 Ioh. 1.7. 2. That remiſſion of ſins is here, either finally loſt, or everlaſtingly obtained, Ioh. 9.4. Walk while it is day. 3. Whereas they confeſs, that we are in Chriſt, purged from all mortall ſins; and all ſins are mortal; apparent, that there remaines no ſuch purging, after this life. 4. Whereas they confeſs, that we are purged; â Reatu peccatorum, from the guilt of ſins; how can they imagine any part of puniſhment to remain unto the children of God? for, doth God puniſh the Innocent? 5. Rev. 14.13. Gods children are bleſſed, and ſaid, at death, to reſt from their labours; and that their works follow them cloſe.
And, as for this place, its as abſurdly, as any, applyed unto this purpoſe; For, 1. Its ſpoken of Chriſt's firſt comming in the fleſh. 2. Its ſaid, that Chriſt is this purging fire. 3. Its done for this end, that we may bring offerings unto God in righteouſneſs, verſ. 3. Now, will they ſay, that by theſe offerings, their maſs is meant? how abſurdly? For, have they maſſes, in purgatory? I think, indeed, there are Prieſts enough in hell; For, Mat. 5.19. They that pervert Gods people, are leaſt in the kingdome of God; but, of maſſes in purgatory never dreame, no not Catholiques themſelves,
See we then, what the ſence of the words is, and in what reſpect Chriſt is compared unto fire, and Fullers ſope.
Anſw. In reſpect of his effects, like unto fire; and that, both in regard of the wicked, as alſo in reſpect of the children of God: In reſpect of the wicked, becauſe, by his word, afflictions, and his Spirit, he purgeth the viſible Church, works ſeparation of the droſs from the pure metall; ſo, Mat. 3.12. He is deſcribed, as one having his fanne in his hand, and purging his floore: So ſee we daily, by his word, he ſeparates; by afflictions alſo, he diſcovers hypocriſie.
And, what may this teach us? Surely, to labour to be upright in the ſight of God; for Chriſt is as purging fire, and will ſurely ſever the droſs from the ſilver, and gold; and, howſoever a man may long maſque under the vizar of hypocriſie; yet, ſooner, or later, the Lord diſcovers him, 1 Tim. 5. ult. Some mens ſins go before unto judgment.
See we the means, how it pleaſeth the Lord, at this day, to work this ſeparation: Theſe are. 1. His word, this that fire, Jer. 23.29. 2. Afflictions, this alſo the purging, and trying fire. 3. His judgment, whereby he gives over an hypocrite to ſome vile, and groſs ſins, whereby they diſcover themſelves unto the world.
Again, he is ſo compared, in reſpect of his own ſervants; becauſe, he ſcoureth, and purgeth them from their ſins; no fire ſo purging, as Chriſt; the fullers ſope makes not ſo white, as the bloud of Chriſt.
Here, firſt, take notice, how faſt corruption cleaves to all the poſterity of Adam; Obſerv. fire, and fullers ſope, that is, that which is moſt purging, required to waſh us from it. This David, Pſal. 51.7. knew well enough, and therefore prayed again, and again, for waſhing, and wringing in this fullers ſope, of the ſpirit of Chriſt. And, what marvel? ſeeing bred in us by nature; confirmed alſo, and ſtrengthned by cuſtom, Jer. 13.23. Heb. 12. 1. The ſin hangs on faſt, and preſſeth down ſore; and this that, in woful experience, all Gods children finde, how ſtrong corruption is in them; and, beſides all this, the devil holds Captive, 2 Tim. 2.26.
And, me thinks, it deſcryes that errour of our people, that think it ſo eaſy a matter to deliver themſelves from the ſtrength, Ʋſe. and power of their corruptions; let them alone, they ſay, they will repent, when they are old; and, give them but their mindes, they are well enough; and, they wonder at that care, and induſtry in the ſervants of God, in labouring to keep themſelves unſpotted of the world.
Now, alas! Beloved, theſe men conſider not how faſt corruption cleaves unto them, while they thus ſpeak: Is it ſo eaſy, to fly from corruption? Try, if thou wilt, but in one ſin, to which thou haſt been accuſtomed; and then, tell me whether it be ſo eaſie a matter, to be delivered from thy corruptions. How do all Gods children finde evil preſent, when they would do good? And what violent aſſaults of Sathan are they encumbred withal? And how, when they have much laboured, yet evill returns.
Laſtly, ſee here the efficacy, and power of Chriſt, in purging of our ſins. Fire it ſelf; and the pureſt ſope is not more powerful, then Chriſts grace: How powerful felt Gods children this, who from being, by nature, very vile, have become zealous for the Lord of Hoſtes, 1 Cor. 6.11?
And, this ſhould comfort the children of God, Ʋſe. that endeavour to purge themſelves from their fins Beloved, it's that which often troubles the children of God, that they cannot get that power over their corruptions, that they deſire; but, the more they ſtrive, the ſtronger they ſeem to feel corruption in them: Well, wooldeſt thou, indeed, be purged? behold here a purgatory; the ſpirit of Chriſt▪ only be ſure of this, uſe the means. And this uſe of means ſhould be both ſeaſonabe, and conſcionable.
Firſt, the word of God Ier. 23.29. Ioh. 17.17. The word is that truth, by which we are ſanctified; and by it the Spirit, that alone purgeth, indeed, is conveyed into the heart; that is the two-edged ſword, Heb. 4.12. that ſearcheth corruption, getting into the very marrow, and bones; and, they forſake their own mercy, that leave it.
Secondly, add to this a ſecond means, and that is, affliction, ſanctified to Gods children; how powerful a means the croſs fanctified is to Gods children, experience ſhews; which of Gods ſons cannot ſay, that ever he was in affliction, but he found ſin abated thereby, and himſelf, in part, ſcoured from corruptions: this that maſters rebellion, ſubdues rebellion, makes carefull, and circumſpect: And therefore, they forſake likewiſe their own mercy, and comfort, who fly too cowardly from afflictions; and, if there were no other argument, this alone ſhould move us, to ſubmit our ſelves to the croſs; for that, its a meane to purge us. Laſtly, prayer unto God, for his Spirit, Pſal. 51.10, 12. for, without his bieſſing, neither word, nor afflictions, nor any our own endeavours prevaile, any whit, to this purpoſe; therefore, ſee we many hearing continually, yet never a whit purged from corruptions; many followed with croſſes, yet never the better, but the worſe; pray God, therefore, to waſh thee, and thou walt be waſhed.