Commentary on Malachi, Chapter 3 · Exposition of verse 10 – Exposition of verse 11
VER. 10.
Bring ye all the Tythes into the ſtore-houſe, that there may be meat in mine houſe; and prove me now herewith, ſaith the Lord of Hoſtes, if I will not open you the windowes of Heaven, and pour you out ableſſing, that there ſhall not be room enough to receive it, &c.
IN the former verſe, was a reproofe of ſacriledg. We have here a duty preſcribed, as a remedy, for removal of that curſe of God now upon them. Wherein conſider we. 1. The duty, Bring all the Tythes into my ſtore-houſe. 2. Reaſons perſwading the duty. 1. Abundance promiſed. 2. Means of their penury removed. 3. That all nations ſhall call you bleſſed.
For the duty, ſee we, 1. What it is. 2. Form of it.
Bring ye all my Tythes] For this was the ordinance of God, partly, to free the Levites from diſtractions; and partly, to prove the fidelity, and willingneſs of the people, this way, that they ſhould bring the Tythes to the place appointed; a ſtore-houſe provided for that purpoſe, Deut. 14.28, 29.
Whereas the Lord propounds this mean to remove his wrath; we may obſerve, what courſe to take,Oſerv. when Gods hand is upon us; namely, to give our ſelves to practice of thoſe duties, for omiſſion whereof, Gods wrath is come out againſt us: and this propounded, Iſa. 1.16. So, in Moſes, Exod. 4. Iſa. 9.12, 13.
Reaſon is, becauſe that cauſe remaining, the effect muſt needs ſtay upon us: The Lords wrath is compared to a fire, Iſa. 10.17. Wicked men, they are as the fewel; impenitency as the bellows, that blow it, till it have utterly conſumed.
This then let us do, Ʋſe. when as we ſee the tokens of Gods wrath gone out againſt us; every one, as Ieremy, Lam. 3.48. Search and try his wayes, and turn unto the Lord. Beloved, we have ſeen, and do ſee the infallible evidences of Gods wrath upon us; and juſt cauſe have we to fear, leſt greater plagues, than theſe, hang over our heads. Surely, as many evidences of it we ſee ſtill before our eyes, as any nation; how the Lord hath gathered his Saints from evil to come, Iſa. 57.1. How ſtubbornly, and ſecurely, we walk ſtill towards our God, who ſeeth not? Beloved, theſe are the fore-runners of ſome heavy judgment. Would we prevent it? Remove the cauſe of it, that is, every man his own ſins: What duties we have been ſlack in, let us learn, now, zealouſly to practiſe. And, to ſee the behaviour of our people, in all theſe judgments, it's ſtrange. Some little wonderment we can make, how it ſhould come to paſs, that the Lord ſhould be thus incenſed againſt us; never free from one judgment, or another; One while ſword; another while, peſtilence; another while, famine; and one blames this cauſe, another that: Poor, they cry out, it comes from wealthy, and their hearts are hard: Rich blame the poor, and its a plague for them; few or none, enters into his heart, to ſay, what have I done, that all this wrath is come upon me? Ier. 8.6. Whereas, if we would not flatter our ſelves, how many cauſes of theſe, and far greater judgments, ſhould we find in our ſelves? Oaths, drunkenneſs, abuſing Gods graces to wantonneſs, contempt of the word, &c. And, I wiſh there were ſuch hearts in us, thus to do; how ſhould we finde the Lord true in the proof, to remove his judgments, and wrath from us! and, till this be done, never look we for peace, Levit. 26.21, &c. 2 King. 19.22.
Again, Obſerv. note here, how the Lord would have us behave our ſelves, in thoſe things, that ſerve to maintain the worſhip of God: Bring all, &c. Two things he commend… unto us 1. Voluntarines. 2. Faithfulneſs.
Bring] Even withour craving: Al] nothing detained: When the tabernacle was to be erected, mark, what charge the Lord gives touching it; and what manner of offerers thereto he required, Exod. 25.2. of every man, whoſe heart giveth it freely; and, 35.5, 21, 22. their practice followed, in both kinds, Exod. 36.5, 6. So plentifull, that they were fain to reſtrain bringing; See alſo 2 Chr. 31.5, 6. Herein, eſpecially, that hath place; The Lord loves a chearfull, and liberall giver; 2 Cor. 9.7.
But, ah brethren, what times are we fallen into, under the Goſpell! As an eminent Divine hath well obſerved, our bleſſings are more, in the meanes of ſalvation, revelation, clearneſs, burthen leſs; &c. And yet, how unwillingly come, even a little to the painfulleſt Miniſter? And thoſe, that upon a kinde of conſcience, pay other duties, think all loſt, that goes to the maintenance of the Miniſtery; and that with ſuch repining, as if that were money, of all other, worſt beſtowed: And ſecondly, ſcant-handedneſs, this way, how is it ſeen in the beſt? that we need not wonder at it, in thoſe, that never taſted the ſweetneſs of the word of God: at the building of the tabernacle, they were fain to proclaim a ſufficet; and 2 Chro. 31.5, 6. They brought it in by heapes, when Hezekia'hs commandement went forth: But, I conclude this point, with the ſaying of the Apoſtle, Gal. 6.8. He that ſoweth to the fleſh, ſhall of the fleſh reape corruption; he that ſoweth to the Spirit, ſhall of the Spirit reape life everlaſting.
Follows now the reaſon, Gods promiſe; which is not barely propounded, but in a Rhetoricall permiſſion: Prove me now with this; as if he had ſaid, many means you have aſſayed, to remove my judgments, and to ſupply your penury, and all to no purpoſe; and, it may be, you think, gueſſing by ſecond apparent cauſes, that this is impoſſible, at leaſt unlikely; well, prove me with this; &c. make tryall of this one meanes, for recovery of my favour.
Two things. 1. What the Lord permits to his people; prove me. 2. Wherein, or how they ſhould take experiment of him.
Prove me] Make but a tryall, and if the event anſwer not, then ſay, I have forgotten my truth: Obſerv. This kinde of ſpeech is not frequent in Scripture; ſome thing like it, is that of David, Pſal. 34.8. Where, having ſet out the notable, and to wicked men incredible priviledges of the Children of God at length, he thus ſpeaks; taſt and ſee how gracious the Lord is, and you ſhall finde it true, that bleſſed is the man, that truſteth in him.
And, beloved, if thoſe wretches, that make a mock at the counſell of the poor, becauſe God is his hope; and cannot be perſwaded of the ſweetneſs, that is in religion, would but make triall a little▪ if they would but make proof, how comfortable the ſervice of God is, how happy were they! David, Pſal. 4.7. Speaking of the joy the wicked had in earthly things, profeſſed; that he found far more comfort and joy, in the ſervice of God, then they had, or could have, in the encreaſe of their corn, wine, and oyle: And, if thoſe ſluggardiſh fooles amongſt us, that have a price put into their hands to get wiſdome, but have no heart, would conſider this! They think it is too late to learn; their wits, and memories, are grown dull: Oh yet, do but prove the Lord; wait at the poſts of his doors, hear, read, confer, pray God, prove him a little; he hath promiſed, that they that ſeek wiſdome ſhall finde, Prov. 2.4. Prove him, and ſee, whether thou finde him not full as good as his promiſe.
There is an unlawful, and damnable proving, and trying of the Lord; we call it commonly, tempting God. It is, when men preſumptuouſly make needleſs experiments of the truth of God, eſpecially in his threatnings. The Lord hath given charge unto the people of Iſrael, that they ſhould, on the evening of the Sabbath, provide for that might ſuffice, on the Sabbath; and told them, that on the Sabbath, they ſhould finde none; notwithſtanding, there went out ſome, Exod. 16.27. To gather on the Sabbath day: they would try, whether the Lord would be as good, as his word. So likewiſe, a charge he gave, that if the manna they gathered for every daies proviſion, they ſhould keep none, till the morning; yet, were there ſome, that would needs reſerve, for experiment, to ſee what would come of it; it was full of worms, and ſtank. He had likewiſe given ſtrict charge unto the people, that they ſhould take heed of doing any thing, preſumptuouſly, againſt the Lord; and told them, they ſhould dye; there goeth out one, notwithſtanding, Num. 15. To gather ſticks: he would try what the Lord would do to him; and the Lord cauſed him to be ſtoned.
And, of this kinde of preſumptuous proving the Lord, the world is full. The Lord hath threatened to him that encreaſeth his riches by uſury, and unjuſt gain, that he ſhall lay it up for another: yet, mark, notwithſtanding this be exemplyfied ſtill, in the courſe of Gods providence, they will prove the Lord; and they will ſee, whether goods ſo gotten may not be permanent. So likewiſe, that the companion of Drunkards ſhall be cloathed with raggs, how often ſee we it exemplyfied? and yet, how many are there, that preſumptuouſly will herein prove the Lord! The Lord hath taught us, that theordinary means to come by faith, is, by the word of God; and that prayers are all curſed, and abominable, when that is deſpiſed, Prov. 28.9. Yet mark, how many, preſumptuouſly, make trial of the Lord; and they, forſooth, wil ſee, whether, by other means, they cannot be ſaved. He hath threatned, that he that deferrs repentance, when it's offered, ſhall never come to repentance, Ezek. 24.13. Yet, how many be there, that herewith prove the Lord! they will put it to the trial, and ſee whether repentance may not come, on the death-bed. Beloved, this is a fearful provoking ſin; and they, that thus prove him, ſhall finde him, in the proofe, a terrible God to them.
What then is this proof of the Lord, herepermitted unto the people of God? It is, when a man, in faith of Gods promiſe, uſeth thoſe means preſcribed for his comfort, expecting, by hope, the performance of what is promiſed.
And it hath in it, three things. 1. A promiſe of God, to reſt on. 2. Walking in the wayes, that God hath preſcribed. 3. Expectation of performance, in uſe of the means. Or, briefly thus; when a man uſing the means preſcribed, waits for the performance of what is promiſed: as, in this place, here is. 1. Promiſe of plenty. 2. The means, repentance. 3. Faith, in uſe of the means preſcribed.
Now, when a man fails in any of theſe, he proves God, indeed; but, that proving is tempting: As for example, when a man throwes himſelf into an unneceſſary danger, he hath no promiſe of protection; as the devil tempted Chriſt to do, Matth. 4.6. He may make experiment of Gods truth, ſo doing; but indeed, is a tempter of God. So likewiſe, when a man having holy means preſcribed, neglects to uſe them; as, having meat, looks to be fed, as Elias was, by Angels, that he may prove God; this alſo is tempting of God.
See we the means, with this, now preſcribed; the obſervation will be.
A man, that would have a comfortable experience of Gods truth in his promiſes, Obſerv. muſt tye himſelf preciſely to thoſe means, that the Lord preſcribes, Act. 27.31. The Apoſtle had received a promiſe from God, for preſervation of him, and his company, in the ſhipwrack; they ſeeing the ſhip like to break, begin by means (not preſcribed) to provide for themſelves; but the Apoſtle tels them, that unleſs they tarry in the ſhip, they cannot be ſafe.
And, let it teach us, to walk in Gods high-way, if we look for comfortable deliverance, Ʋſe. out of any troubles.
Reproved thoſe that neglect the means vouchſafed; as, how many both in temporal, and ſpiritual things, there be, that fain would be ſaved; but means of their own they ſeek; at leaſt, neglect uſe of means, by God preſcribed, and vouchfafed unto them.
Secondly, ſuch, as in dangers, and extremities, betake themſelves to means of their own, that have no warrant from God. As, how many in theſe dayes of ſcarcity, to pilfering, and ſtealing, prophanation of the Lords Sabbath &c. Though the Lord? hath often proteſted, that obedience is the beſt means of preſervation, Deut. 28.
If I will not open the windowes of Heaven] See Gen. 7.11. 2 King. 7.2. Meaning, that the Lord would give them plentiful means, and a plentiful bleſſing with them.
Where, note the power of repentance, how prevalent it is with God, to draw down his bleſſings upon us: it turns the greateſt penury into abundance. See this, firſt, in feigned repentance, by Ahab: it reſpits Gods vengeance, though but counterfeit, 1 King. 21. ult. In Nineveh, Who knows, ſaith the King, whether the Lord will repent of the evil, and return, and leave a bleſſing behinde him? See Jon. 3.10. See Pſal. 106. in the example of the Iſraelites.
Beloved, let us prove God with this. It hath pleaſed God, a long time, to follow us with his judgments, Ʋſe. in this Kingdom; as, Amos 4. And what marvel? Iſa. 9.12, 13. If the Lords wrath be not ceaſed, but his hand ſtretched out ſtill; ſith the people turneth not to him that ſmites them, nor ſeek the Lord of Hoſtes.
Now, beloved, that we could be perſwaded, by repentance, to ſeek the Lord, and would prove him, a whiles, with this, as we have provoked him by our ſins; ſo, we would prove him, a little, with repentance; how eaſily could the Lord turn our penury, into abundance? It was a prophane ſpeech of the Prince, 2 King. 7.2. Though the Lord ſhould open the windowes of Heaven, this thing could not come to paſs. And, as prophane is the thought of our people; becauſe, perhaps, we ſee no means: mens hearts (we ſay) are hardend, &c. But, in whoſe hand are the hearts of men? How moved he the hearts of the people, that led Iſrael captive, to pity them? Pſal. 106.46. See Gods favour to Iſrael, in the eyes of the Egyptians, that before had oppreſſed them; neither is his hand ſhortened. Prove the Lord with this.
Obſerve again, ſecondly, how plenty, and ſcarcity, are all the works of God; Obſerv. be the means what they will▪ as ſcripture abundantly evidenceth. He turneth the rock into a ſpring; he maketh a fruitfull land barren; he maketh the earth iron, and the Heavens braſs. Again, he opens the windows of Heaven; he brought graſs-hoppers upon Egypt; he calls for a winde, and ſweeps all away. He ſends the Canker-worm, and graſs-hopper, to devour, as his inſtruments, to be avenged of our ſins; it's he that rebukes them, &c. Amos 3.6. No evil, to wit, of puniſhment, but the Lord doth it.
Now, Ʋſe. this ſerves for the reproof of thoſe Naturalliſts, who aſcribe all things to Nature, and never look up to the God of Nature, whoſe will theſe ſecond cauſes fullfil, and accompliſh; dearth, and plenty, with them, all come from Nature; drought, and immoderate rain; but, who ſends the drought? who rain? Is it not the Lord? Elias prayes for drought, it's given; prayes for rain, it's given alſo, Iam. 5.17, 18. So, in theſe inundations of late, the windes obſerved, but God not ſeen in them; though, as David ſaith, he brings the windes out of his treaſures.
Well, beloved, let us learn to hear the rod, and him that ſmites, Mic. 6.8. Surely, of all theſe means we may ſay, as Elias of the ſtill voyce; the (Lord) is in them, 1 King. 19.12.
And, what elſe, ſhould be the reaſon, that the ſame cauſes have not allwayes the ſame effects, but that the firſt cauſe tempers, and over-rules them? Nature ever works conſtantly, and to the utmoſt of her power. Natural faculties are applyed, and brought to action, by the power of God. And therfore take we the Prophets advice, Hoſ. 6.1. as the Lord hath ſmitten us, ſo to him let us return, it's he alone, that can heal us.
VER. 11.
And I will rebuke the devourer for your ſakes, &c.
NOte we here, Obſerv. by how many mean inſtruments God can take vengeance of his people; caterpillars, and cankerworms, creatures of no great power; yet ſee, how the Lord by them, can avenge him of his people … How dealt the Lord with the Egyptians, by graſshoppers, froggs, lice, flyes, haile, &c.
And, let us learn hence, to take heed, how we provoke the eyes of the Lords glory; Ʋſe. ſeeing by the meaneſt of his creatures, he can thus be avenged of us: thou that boaſteſt of ſtrength of body, and promiſeſt to thy ſelf long life; how ſoon can the meaneſt and vileſt ſpider, kill thee? &c.