Commentary on Malachi, Chapter 4
CHAP. 4. VER. 1, 2, 3.
For, behold, the day commeth that ſhall burn as an oven, and all the proud, yea, and all that do wickedly ſhall be ſtubble; and the day that commeth, ſhall burn them up, ſaith the Lord of Hoſts; that it ſhall leave them neither root, nor branch, But, unto you that fear my Name, ſhall the Sun of Righteouſneſs ariſe, with healing in his wings, &c.
THE former coneluſion proved, by divers effects of Chriſts comming; to the wicked, a black day; ſet out in ſimilitudes.
The time of accompliſhment hereof, its apparent, by the place, that its to be underſtood of Chriſts firſt comming in the fleſh; and, if any queſtion, how this verified, then? It was Inchoativè, and by way of preparation, then; and ſhall be Conſummatè, in the day of the laſt judgment.
That Chriſt came not to ſave all, Obſerv. but to be a judg, and deſtroyer of the wicked and ungodly; this place concludes it; See Ioh. 9.39. Luk. 2.34. and it appeareth. 1. By the event. 2. By Chriſts own profeſſion, Ioh. 17.3. By the ſign, in that grace is not given to all, to receive the benefit.
And, this reproves that fond opinion, that Chriſt came to ſave all. How is it, then, that all are not ſaved? They anſwer, becauſe they will not; but abſurdly; For, 1. God hath power to frame mens wils, if his will were ſuch. 2. How unreaſonable is it, that God ſhould will to ſave, and man diſappoint his purpoſe?
Ob. Gods will was not abſolute, but conditionall.
Anſw. Its that the Scripture teacheth; that the Lord had decreed ſomething certain of thoſe that he meant to ſave; otherwiſe, not likely, that he would ſend his ſon, and he ſubmit himſelf to thoſe indignities; not having any certainty, whether any man ſhould accept this grace, or no. 2. Its a great unlikelihood, that the Lord ſhould hang the fulfilling of his decrees, upon the mutability of mans will.
And this that deceives many, the fond, and groundleſs opinion, that the Lord hath ſent his ſon, to reconcile all unto him.
Ob. The world.
Anſw. Of believers only.
Ob. All men, 1 Tim. 2.4.
Anſw. Of all ſorts.
Ob. God, otherwiſe, unjuſt.
Anſw. Not ſo. 1. For he is bound to none. 2. They willingly refuſe the grace offered.
Let us rather labour to know, whether we be of them, that Chriſt came to ſave. Signs. 1. If Chriſt have redeemed us from our vain converſation, 1 Pet. 1.18. 2. Our eſteem of Chriſt, Phil. 3.8. 3. The life of Chriſt manifeſted in us, Rom. 8.4. 4. Lively hope; hope that hath life, is operative, 1 Pet. 1.3. 1 Ioh. 3.3. 5. Deſire to win other, Pſal. 34.8.
Obſerv. 2 Secondly, obſerve hence, how eaſily the Lord can deſtroy the wicked. Gods wrath compared to a violent fire; the wicked, to the lighteſt things, to ſtubble: Gods wrath; to the winde; the wicked, to chaff, and the lighteſt duſt, Pſal. 1.4. Gods power, to an iron rod; the wicked, to a pot-ſheard, Pſal. 2.9.
It ſhould teach the wicked, to ſubmit to Chriſts Scepter, Ʋſe. and to ſerve him, ni reverence and fear; See Heb. 12.28. And, withal, it ſhould comfort the righteous, in the greateſt pride and jollity of the wicked. How eaſie is it for the Lord, in a moment, to conſume them? Be not affraid, when a man is made rich, and the glory of his houſe is encreaſed; what, though they grow up like Cedars in Lebanon? See Nebuchadnezzar caſt out amongſt beaſts; Pharaoh ſuddenly deſtroyed in the Sea: The rich mans ſoul taken away, in a night, Luk. 12.20.
How this accompliſhed, in Chriſts firſt comming?
Anſw. 1. Praeparativè. 2. Spiritually, in thoſe flames of Gods wrath, wherewith, inwardly, their conſciences are filled.
Wherefore, though we ſee not utter deſtruction preſently executed upon the ungodly; yet, let this patient us, to conſider that God hath inviſible, and unſeen judgments: And, if a man were but privy to thoſe fears, and inward panges, that wicked men are plunged unto, he would never envy them their outward felicity.
Ver. 2, 3.] In theſe verſes are ſet down the benefits, whereof men fearing God, are made pertakers. 1. The ſun of righteouſneſs ariſeth unto them. 2. Healing under his wings. 3. Continuance of regeneration. 4. Victory over their enemies.
Chriſt the ſun of righteouſneſs; becauſe, righteous, not for himſelf, Obſerv. but for us, 1 Cor. 1.30. Divine righteouſneſs proper to him, as God; humane, by voluntary diſpenſation under-taken, and performed for us.
This comforts againſt conſcience of our own unrighteouſneſs; ſith what righteouſneſs Chriſt had, Ʋſe. he had it for us. 2. Becauſe, from him we receive righteouſneſs; as the light is derived from the ſun, Ioh. 1.14. Underſtand this: 1. Of imputed. 2. Of inherent righteouſneſs. Whence, thoſe are confuted, who imagine man able to conferr ſomething, to his own juſtification. And withal, here we ſee, whither we muſt reſort, to have all our imperfections and defects ſupplyed.
With health, or, healing under his wings] The wounds of our ſoul are our ſins; Chriſt is the healer of thoſe, Obſerv. who betake themſelves unto him, 1 Pet. 2.24. By his ſtripes ve were healed: under ſuch a diſtreſs, then, repair unto him, Matth. 11.28.
The next benefit is, continual flouriſhing, and increaſe of the graces of regeneration, Ezek. 47.12. Trees planted in Gods garden, are watered by the rivers iſſuing out of the ſanctuary, and bring forth new fruit, every monethmonth. And, by this may we try the truth of our regeneration; the ſeed is immortal, and permanent, 1 Joh. 3.9. and, ſuch as ſprings up unto eternal life, Ioh. 4.14.
Verſ. 3.] The next benefit is, victory over the wicked, and all the wicked adverſaries of our ſalvation: Verſ. 3 Ye ſhall tread down the wicked; for they ſhall be aſhes, under the ſoles of your feet, &c.
If any ask, how this is verified:
Anſw. Firſt, in Chriſt, who is our head; he hath overcome for us. Secondly, in us, after a ſort, that they are not able to hurt us, Rom. 8.28. Which is enough to comfort us, in all afflictions, Ioh. 16.33.
Verſ. 4. Remember ye the law of Moſes my ſervants, &c,] Admonition here given us, Obſerv. how to prepare for Chrſts coming; remember the law of Moſes. What are the reaſons of it? 1. Its a means of humiliation, Gal. 3.10. 2. As a rule of life.
Antinomians reproved, Ʋſe. that would have the law taken out of the Church of God; where as great, and manifold is the uſe of the law. 1. It ſerves to diſcover ſin, Rom. 3.20. Rom. 7.9. 2. Shews the puniſhment due to ſin, Gal. 3.10. 3. ſcourgeth unto Chriſt, Gal. 3.24. 4. And, is a perfect rule of obedience.
Hence, then, learn we all, who would, with benefit, receive Chriſt, to be diligent this way; in labouring to ſee our imperfections. Surely, he beſts knows, and is beſt fitted to receive Chriſt, that beſt profits in the law of God.
VER. 5, 6.
Behold! I will ſend you Elijah the Prophet, before the coming of the great, and dreadful day of Lord: And he ſhall turn the hearts of the fathers to the children, and the heart of the children to the fathers, leſt I come and ſmite the earth with a curſe.
A promiſe and prediction of Iohn Baptiſts coming; where is. 1. A deſcription of Iohns perſon, by his gifts, ſet out in reſemblance of him to Elias; therefore, called metaphorically, Elias the Prophet. 2. The time of his coming, namely, immediately, before the coming of that great, and fearful day. 3. By his effect, he ſhall convert; the action amplyfied, by the ſubject, and terms, hearts of children to fathers, and of fathers, to children: And, by the end, leſt I come and ſmite the earth, withour ſing. As touching the ſenſe of the words, the quaere is betwixt us, and Pontificians, what is here meant, by Elias the Prophet? Whether Elias the Thiſbite, in perſon; or, Iohn Baptiſt metaphorically, and analogically, called Elias? Papiſts, in the queſtion touching the time of Antichriſts comming, generally underſtand it, of Elias, in perſon: and hence, thus conclude, that Antichriſt is not yet come, becauſe Elias, and Enoch, who muſt come in the time of Antichriſt, are not yet come in perſon.
Their concluſion, that Antichriſt is not yet come, they go about to prove, by ſix ſignes, which muſt be of Antichriſts coming. Two foregoing. 1. Preaching of the Goſpel to all nations. 2. Deſolation of the Roman Empire. Two accompanying it. 1. The Preaching of Enoch, and Elias, in perſon. 2. Bloudy perſecution, in ſuch ſort, that publique worſhip of God ſhall ceaſe. Two following it. 1. The deſtruction of Antichriſt, after three yeares, and an half. 2. The end of the world.
But, none of theſe are yet accompliſhed: Ergo. Now as touching this controverſie, at large, my purpoſe is not to ſpeak: nor yet to deal with any other reaſon, but this, that they take out of this text.
In the dayes of Antichriſt, Henoch, and Elias, muſt come in perſon, to preſerve the Elect, in the faith of Chriſt, and convert the Jews; but they are not yet come: Ergo. To ſay nothing of Enoch, but to inſiſt in that, they urge for Elias; that he muſt live in the dayes of Antichriſt, they labour to prove. 1. By teſtimonies of Scriptures, and of Fathers. 2. By reaſons, out of the text. Their teſtimonies of ſcripture, are three. Mal. 4.5. Matth. 17.11. Rev. 11.3. &c.
We will, firſt, propound our judgment, with the confirmation of it; and then anſwer to the objections of Papiſts. This, then, is the truth; that by Elias is here meant Iohn Baptiſt, the fore-runner of Chriſt Jeſus. And, if any man ask, why he is called Elias? The Angel, Luk. 1.17. gives the reaſon, becauſe he goes before Chriſt, in the Spirit and power of Elias: This likeneſs there is between them. 1. In office, reforming of the Church. 2. Gifts of courage, boldneſs, liberty of ſpeech. 3. In habite, not unlike. 4. In people, with whom they dwell.
Firſt, we have the teſtimony of the Angell, Luk. 1.17: Alledging this very Scripture, and applying it to Iohn Baptiſt. 2. Expoſition of our Saviour, Mat. 17.10, 11, 12. & Mat. 11.14.
Ob. Their reaſon, out of this place, its this; this cannot be underſtood of Iohn Baptiſt, becauſe, ſpeech is here of Chriſts ſecond comming? proved, becauſe the day great and terrible; but, Chriſts firſt day, called the acceptable time, and day of ſalvation, 2 Cor. 6.2.
Anſw. This day of Chriſts firſt comming is called terrible, in reſpect of the wicked, Mal. 3.2, 3. So alſo, Mat. 3.
Ob. Mat. 17.11. Elias muſt reſtore all things, ſo did not Iohn.
Anſw. Its ſtrange to ſee how they dare, ſo violently, to pervert the text, verſ. 12. Chriſt, by the teſtimony of Diſciples, ſpeaks of Iohn Baptiſt; theſe men will controule Chriſts own expoſition. 2. That reſtitution referred to reformation of religion, and muſt be underſtood, Inchoativè.
Ob. Rev. 11.3.
Anſw. The things theſe ſpoken of, cannot, in any hand, agree to Elias; Reaſons. 1. He never ſaw death, before his aſſumption; unlikely therefore, that, after glory received, he ſhould dye. 2. It repugnes the nature of a glorified body, one dos whereof, is immortality, 2 Cor. 5.1.
Ob. No other Reaſon can be given of their aſſumption.
Anſw. Though we know no reaſon, yet would it not follow, that that was the reaſon: Other reaſons are, probably, aſſigned; as. 1. Perhaps, to prevent Idolatry. 2. To nouriſh hope of immortality, after this life ended. However, this reaſon concludes nothing: And ſo have we freed the text from Popiſh gloſſes.
Now, Obſerv. what we may hence obſerve, is this; how the Lord, according to neceſſity of times of the Church, doth, extraordinarily, furniſh his ſervants, with the gift of his Spirit, according to the calling, whereto he aſſigns them.
When he, firſt, collected his Church, amongſt the Iſraelites, what rare endowments where there given to Moſes? When all was overgrown with Idolatry, an extraordinary Spirit put upon Elias; the ſame doubled upon Elizeus. Iohn Baptiſt hath them renewed; the Apoſtles, to plant a Church, amongſt the Gentiles; greater then Iohn Baptiſt, Mat. 11.11. And, what a Spirit was that given to Luther, of boldneſs, courage, zeal, knowledg! &c.
By this, Ʋſe. then, we may judg of all men, who ever they are, that undertake extraordinary works, and employments, in the Church of Chriſt. As, we have thoſe in the Church of Rome; the head of that Church, takes on him, the government of the whole Church of God; a burthen not meete for any mens ſhoulders: And, yet, as themſelves confeſs of ſuch, they are men but of ordinary meaſure of gifts, of knowledg, wiſdome, or other abilities: Now ſurely, if the Lord had ſent them to ſuch a work; we ſhould ſee this ſeale ſet unto them; gifts extraordinary, meete for ſuch a function. Its true, that Moſes was called to the government of the (whole) people of Iſrael; but, conſider, and ſee, how the Lord gifted him, above his brethren.
And, as our Saviour ſpeaks to the ſons of Zebedee, yee know not, ſaith he, of what ſpirit yee are, &c. And, let me apply it, a little more generally; you may judg of thoſe that undertake the office of Miniſters, without any meaſure of gifts, more then vulgar; ſuppoſe, a liberty to read, &c.
Secondly, this ſhould teach us, not to detrect any office, or employment, to which we ſhall ſee the Lord leading us, directly. For, let us well be aſſured, that whatſoever work he ſends us unto, he will fit us for; See Exod. 4.12. Ier. 1.6, 7.
He ſhall turn the heart of the Fathers to the Children. Verſ. 6.]
Queſt. How can this be aſcribed to Iohn Baptiſt, ſith its the Lord that turns, and enclines the heart?
Anſw. To God, as the principall; to men, as the inſtruments. And thus, as we are inſtruments, it pleaſeth the Lord to grace us with the title of the work, as, 1 Tim. 4.16. Thou ſhalt ſave, thou, as the inſtrument.
From whence, may theſe two things be concluded. Obſerv. 1. That the Lord is uſually effectuall by thoſe, whom he calls to the work of the Miniſtery; and that, to the converſion of ſome, more, or leſs, whereſoever he ſends them: Never is (ſent) Miniſter, unfruitfull, or barren: Lo me, and the children, that thou haſt given me, Iſai 8.18. See Gal. 2.8. He that was mighty, by Peter, was mighty, through Paul; &c. See Iſai. 55.10, 11. As the ſnow, and the rain, ſo is my word, it never returns empty; See Mat. 13.4. Ioh. 15.16.
Ob. If any ſhall object, and ſay, that Iſaiah is ſent to harden, not to convert, Iſa. 6.10. And, Ezekiel told, cap. 2. That they will not turn:
Anſw. Places underſtood of the greater part; but, Iſa. 6. ult. there was a tenth part returned.
Some caveats muſt here be remembred. 1. That this muſt be underſtood of the ſetled, and ſtabliſhed preaching of the word; for otherwiſe, God ſends ſome, only, to deprive of excuſe. 2. That fruit, at firſt, appears not; but lyeth, as it were, under the clods; See Act. 18.10. And, as it was, in the days of Elias, 1 King. 19.18.
Then, ſee we what to judg of them, to whoſe Miniſtery God gives no bleſſing at all. Ʋſe. Its an evident ſign, they were not ſent of God; See Ier. 23.21, 22. And, this ſhould encourage us, that are Miniſters, in the work of our Miniſtery; and ſhould prevail againſt all impediments, ſeem they never ſo great; conſidering, the Lord will ſure be effectuall in us.
Again, ſee we a little, and judg we of our ſelves, and we ſhall know, whether the Lord hath, in mercy, ſent the Miniſtery of the word unto us; ſurely, if Gods word have wrought in us, to converſion, Rom. 1.16, We may then ſay, the Lord, in mercy, hath ſent it unto us; if otherwiſe, he hath not ſent in mercy, but in wrath: See 1 Theſſ. 2.13. It worketh mightily in thoſe that believe; and, Col. 1.6. Its come unto you, and is fruitfull.
See we yet, farther, the degrees of efficacy of the word of God. 1. It prevails with ſome, to illumination. 2. With ſome, to work a little temporary delight, Mat. 13.21. 3. With ſome, to a partiall reformation, Mar. 6.20. 4. To humiliation: All this while, thou canſt not aſſure thy ſelf, the Lord hath ſent his word to thee, for thy good: How then? Namely, when its ſo far powerfull, that it converts thee, turning thy heart, and changing thy whole life; thou mayeſt, then, truly ſay, the Lord is mercifull unto thee, Act. 26.18.
Now, notes of a changed, and converted heart, are many. 1. When ſin grows odious unto us; thoſe eſpecially, wherein we have ofteneſt, and with greateſt pleaſance, offended. 2. Whenas, with freedom of heart, we ſerve God, See 2 Cor. 3.17. 3. When the whole outward man is reformed; the tree once good, the fruit is good; the fountain purged, the ſtreams are alſo clean, Iam. 3.11.
Laſtly, Enthuſiaſts hence confuted, that hold the word, and Miniſtery thereof, a dead letter.
The next thing here obſervable, is, Obſerv. that God ordinarily, uſeth his Miniſters to convert men by; See Rom. 10.17. 1 Cor. 3.5, 6. Act. 9. Paul ſent to Ananias; Act. 8.31. Philip to the Eunuch: Reaſons, generally. 1. That the glory might be Gods, 1 Cor. 2. 2. To prevent deluſions. 3. We not able to endure the terrour of God Majeſty, Exod. 20.19. 4. Thus God honours mans nature. 5. Man fitteſt, as having experience of infirmities. 6. Proves humility, whether we will ſtoope to Gods ordinance, though diſpenſed by a weak man, ſubject to like paſſions with our ſelves.
Why miniſters, rather then ordinary Chriſtians?
Anſw. Its Gods will to have it ſo, 2 Cor. 5.19. He hath put in us the word of reconciliation.
Ob. Common Chriſtians convert, Iam. 5. ult. Act. 11.20, 21.
Anſw. 1. Ordinarily, they prepare, convert not. 2. After faith, and repentance general, may be means, by admonition, to ſtirr up graces that lye dead, as Act. 18.26. and ſo draw to renewing repentance. 3. Extraordinarily, as by them of Cyprus, and Cyrene.
This ſhould teach us, as we love our ſouls, and deſire lavation, Ʋſe. to hang on the miniſtry of the word; ſee Prov. 8. Bleſſed ſuch, as wait at the poſts of the gates of wiſdom. 2. Graces grow dull, without it, 1 Theſſ. 5.19.20.
Reproved ſuch, as forſake the gathering together of the Saints, Heb. 10.25. So laying themſelves open to peril of apoſtacy. 2. In that caſe, prayers abominable, Prov. 28.9.
Another ſort reprovable, are ſuch, as not content with wiſdom of God, deſire, and look to be inſtructed, and brought to God, immediately, by the Spirit; ſaying, when the time comes, God will turn me; whereas, now is the time, when God gives the means.
Thirdly, ſuch as deſire to be taught by Angels; as the glutton for his brethren, Luk. 16. And, if they could hear Chriſt ſpeak from Heaven, they would believe; falſly, as our Saviour ſaith.
Try we our ſelves, by this, for our converſion; and ſee whether, by this mean, it hath been wrought. Surely, beloved, I will not ſay, but education may do much, to prepare: and reading, much, to prepare; but, if thou haſt no other change, than what thou haſt by thine own reading, &c. Thou haſt weak comfort: who ever read of any contvered by himſelf, or his own induſtry, without help of another? Iſa. 57.19. I create the fruit of the lips, to be peace.
Therefore, pray we the Lord of the harveſt, to ſend forth labourers, Matth. 9. ult. Surely, we cannot ſay of ſuch, as lack thoſe, that they have the ordinary means. I ſay not, but God may ſave ſome of them; for, he is not ſo tyed to his ordinary, but that, ſometimes, he may work without it; but yet they lack the ordinary means of converſion.
Follow, next, the terms of this converſion.
The hearts of the fathers, unto the children; and of children, unto the fathers] To omit the ſeveral expoſiton of others; by fathers, and children; and converting the hearts, each to other; the meaning (I take it) is this; that, whereas they were alienated one from another, in their affections; father hating ſon, and ſon, father, for truths ſake, as Matth. 10.35. So powerful ſhould John be, in his Miniſtery, that he ſhould unite, and knit them together in a bond of moſt entire affection; and bring many of them, before diſſenting, now, to unite themſelves. in the worſhip of God.
Whence obſerve, that where the word is powerfull, Obſerv. it works not only reconciliation with God, but peace alſo with men; with all men, in whom the word is powerfull: See Act. 2.46. Nothing then, holden too dear, betwixt the members of Chriſts Body; & 4.34, 35. See Iſai. 11.6.7, 8, 9. All thoſe head-ſtrong, and brutiſh affections are calmed, and corrected; and, the wiſdome from above, is peaceable. Iam. 3.17.
Now, then, we ſee, Ʋſe. what to anſwer unto that common objection, againſt the Miniſtery of the Goſpell; namely, that its the leader of contentions, and debates. and as our people ſpeak, an enemy to all good fellowſhip? Now beloved, conſider we, that the Goſpell it ſelf, is, in it ſelf, and in the hearts of all in whom its effectual, an inſtrument, and mean of peace.
Whence, then, comes it, that we ſee diſſentions commonly follow it? As the complaint is common; before this preaching came up amongſt us, we had as good fellow-like a pariſh, and as much good neighbourhood amongſt us, &c. Now, all is in an uprore; the child is divided againſt the father; &c. But, I wiſh ſuch to conſider, what kind of fellowſhip that is, where the Goſpell is not powerfull; a brotherhood in evill, as Gen. 49.5. Fellowſhip in exceſs, 1 Pet. 4.4. which is enmity with God: And, moreover, know we, that diſſentions which ariſe, after the Goſpell, ariſe not from the nature of the Goſpell; but, from the corruption of mens hearts, and their rebellions againſt the truth: Therefore, obſerve amongſt men, ſoundly religious; you ſhall ſee an abſolute concord: yea, ſuch an one, and ſo ſoundly built upon theright grounds of peace, as is not eaſily broken; perhaps, ſome*Act. 16.39. jarres fall out, as betwix-Barnabas, and Saul; yet ſuch as are eaſily reconciled: Whereas, every trifling occaſion breaks the peace, amongſt thoſe others. And hereby let us judg of our ſelves, whether the Goſpell hath been powerfull in us; we ſhall know it, by this; the knitting of our hearts together in the unity of the Spirit, Eph. 4.3. Add unto this a peaceable diſpoſition, See Iam. 3.17. Will a man profeſs religion, yet delight in contentions? Surely, he lies againſt the truth, and ſuch wiſdome is earthly; whereas that from above is firſt pure, then, peaceable, &c. And, what ſhall we think of thoſe Salamanders, whoſe life is in the fire of contentions? and, never merrier, they ſay, then when at war, &c.
The end followeth; leſt I come, and ſmite the earth with a curſe] That is, leſt comming, and finding none ready, by faith, to entertain me, I ſhould ſmite the earth, in curſing.
Where, let us obſerve, that the Miniſtery of the word, its that, Obſerv. that bears up the whole powers of Heaven, and earth; that is the very pillar, on which its built, by which upholden.
If any man demand, how?
Anſw. Becauſe, its the means to beget, and maintain faith; it is it, that brings to faith; and for the Elect and believers ſakes, is the world upholden: there is nothing, that withholds the utter overthrow of the world but the Children of God: As Lot in Sodome, preſerved it; Gen. 19.22. See 2 Pet. 2.8.9.
Now, beloved, this ſhould, if nothing elſe, work in us, if not a love of the Word, Ʋſe. yet, a care to uphold the Miniſtery of it; ſeeing, by it, we enjoy, whatſoever we enjoy, upon the earth. And, what men ſhould mean, that deſire to put it out, from amongſt us; and whence thoſe ſpeeches of profanes ones, are; ſaying, they would not care, though there were never a Preacher in the world. Well, beloved, yet is it true, that the world is by it ſuſtained; and, its true, when the Miniſtery ceaſeth, then ſhall the world ceaſe.
And this ſhould teach us alſo, if not to love, yet, not to malign, or envy the Children of God, that live amongſt us. Surely, its for their ſakes, that all men live, and the world it ſelf is ſupported.
foreign Amen.
FINIS.