Commentary on Malachi, Commentary · Chapter 2 · Verse 5
VERS. V.
My covenant was with him of life and peace, and I gave him feare, and he feared me, and was afraid before my Name.
MY covenant was with him of life and peace.] The dignity beſtowed upon theſe Prieſts conſiſting in the ſpeciall Covenant, is here amplified by the parts of the Covenant. Firſt on Gods part, which is double, a Gratious promiſe of life and peace, and a faithfull performance.
My Covenant was with him of life and peace] That is, I covenanted with him, and tooke him into favour, and made a league and agreement with him; and by my covenant I bound my ſelfe to give him firſt life, that is, length of dayes here on earth; Saint Hieroms opinion of the life of grace here, and of glory hereafter, is not greatly probable, hardly any inſtance of the like interpretation, and that peace following after, not ſo to be underſtood of ſpirituall peace, but of an outward proſperity in this life: and ſo they who incline to Hierom in the former, underſtand it. And it muſt needs be, according to that which is Numb. 25.12.13. Wherefore ſay to him; Behold, I give unto him my covenant of peace, and he ſhall have it, and his ſeed after him, even the covenant of the Prieſts office for ever; becauſe he was zealous for his God and hath made an attonement for the children of Iſrael. For the covenant of peace is expounded by the perpetuall Prieſthood. And in other places the branches of this covenant are ſet downe in the abundance of outward things, by the offering and other means both to the Prieſts, Numb. 18.8. ad 20.26.30. and for the Levires, Numb. 18.21.24.31.
And I gave them him.] Gods performance; As I promiſed him theſe things, ſo I did very certainly and aſſuredly perform to Aaron, and Phineas, and others, who did performe conditions and covenant with me; and will do to as many as ſhall ſo deal alſo with me.
For my feare.] Now he comes to the ſecond, containing the conditions performed by Levi, and theſe are the fear of God and humilitie. Some read it; I gave him my fear; which is true, and agrees well with the doctrine of faith: for the feare of God is the gift of God, Jer. 32.40. but the words are otherwiſe: I gave him theſe for the feare wherewith he feared me. Becauſe he beleeved my word, and honoured me in his place, and lookt to my worſhip in himſelfe and others, I honoured him, and gave him theſe things.
And was afraid before my Name.] Iunius readeth it: He was deſtroyed for my Name: i. for not honouring my Name, Numb. 20.12.24.28. But the whole ſpeech here is againſt it: for he intending to ſet forth the care which Aaron and his ſonnes had of the worſhip of God, and to commend him rather then tax his infirmities. It is rather, he was humbled before me, he walked humbly and lowly and did all in humility, not lifting up himſelfe either for his high calling, or for his faithfull ſervice. The parts of the covenant which is the Prieſts dignity. And firſt on Gods part, and firſt his promiſe.
Doctrine. Long life and the length of dayes is the bleſſing and gift of God, that which he promiſeth and performeth to all thoſe who feare him and walke in his wayes. Prov. 10.27. The feare of the Lord increaſeth the dayes; but the yeares of the wicked ſhall be diminiſhed, and 16.31. Exod. 20.12. Deuter. 25.45. 1 Kings 3.14. And if thou wilt walke in my wayes to keepe mine ordinances and my commandments, as thy father David did walke, I will prolong thy dayes. Pſal. 91.16.
Reaſon 1 Becauſe God will be glorified by his in this life, as the Pſalmiſt, I will not dye, but live, and declare the workes of the Lord. Now the longer they live, the more they may glorifie God; then it is a bleſſing.
Reaſon, 2 Becauſe it is a bleſſing to helpe many, and to draw many unto God in this life, but that is done by living long; ſeeing it is ſo long before a man comes to be able to doe either; many of his yeares and dayes ſpent before he be fit for it.
Object. But many of the children of God dye untimely, and live not long; how then is this true?
Anſwer. This is not ſimply a bleſſing, as if he were happy that lives long, but as a ſymbole or ſigne of Gods good favour, and love. If then, he ſhewes his love to ſome rather by taking them out of this life, then by prolonging their daies, he doth the rather performe his promiſe then breake it. A man promiſeth ten acres of ground in one field, and gives him an hundreth in another, he hath not broken his promiſe. So if God have promiſed long life, that is, an hundred yeares here, and after not give it him, but gives him eternity in the heavens, hath not broken his promiſe, for it being not promiſed as a bleſſed and happy thing in it ſelfe, but as a ſigne of his good will, which is greater ſometimes to be taken out of this life. As Ieroboams good ſonne was, that he might not be infected with the ſinnes of his fathers houſe, and not afflicted with the ſight of thoſe horrible judgements that were to fall upon that graceleſſe family; which was no ill bargaine to be taken from earth to heaven, from the conflict to the triumph, from the battell to the victory, from men to God, and to the company of his Angells and Saints.
Vſe 1 This is to admoniſh old men to be thankefull unto God for his mercy in preſerving them ſo long, and lengthening their dayes, ſpecially if they have beene found in the way of righteouſneſſe. Prov. 16.31. If they have feared God and walked uprightly and humbly before him; it hath beene his bleſſing upon them, and mercy to them; otherwiſe it hath beene but a curſe unto them, for they have but lived to heape up wrath againſt the day of wrath, and to make up a greater meaſure of their ſinnes, that God may make a greater meaſure of vengeance. So that it had beene better for them never to have beene borne, or elſe to have dyed ſo ſoone as they were borne; for the longer they live, the more ſinnes they commit, and the greater ſhall be their torments. But greater ſhall be his glory that is found in the way of righteouſneſſe and in weldoing becauſe he hath more glorified God. And he ought ſtill to uſe this as a bleſſing of God, that he may glorifie him more, and fit himſelfe more for him and for his ſervice; imagining that as old age is a bleſſing, ſo is it a bond, that he ſhould performe; as Pſa. 71.17, 18. O God, thou haſt taught me from my youth even untill now: therefore will I tell of thy wondrous workes. Yea, even unto mine old age and gray head. O God forſake me not untill I have declared thine arme unto this generations, and thy power to all them that ſhall come. And if he have borne it in his youth it will be leſſe burdenſome in his old age, for to others it is heavy.
Ʋſe 2 Then is it lawfull for a man to pray for long life, that he may live to glorifie God here; ſo did David, Pſalm. 102.27. ſo Hezekiah, Iſaiah 38.3. True it is that a Chriſtian man ſhould be equally prepared to life or death; for in things wherein a man cannot certainely know, which will make more for the glory of God, and their owne good and ſalvations; the will of man ſhould be equally prepared for both, left it ſhould reſiſt God; ſo in this. And becauſe he ſhould leſſe torment and vex himſelfe with the deſire of life or feare of death; yet is it not unlawfull for him to pray for life for the grounds before, ſo he pray for it as for other things, conditionally. Truth is that of Solomon, Eccleſ. 7.1. The day of death is better then the day of ones birth, becauſe of miſeries and fearefull times, when it is like as Auguſt: to be Diù vivere, diù torquere, to live long, to be vexed long: Or as Cyprian, *Non ſolum fidelibus inutilis non eſt mars, verumetiam utilis reperitur; quoniam peccandi periculis hominem ſubſtra hit, & in non peccandi ſecuritatem conſtituit.Death is not only not unprofitable to believers, but profitable; becauſe it ſets a man out of danger of ſinning, and puts him in a ſecurity of not ſinning. Yet proves it nor that it is the more to be deſired. When as a man may ſhew his patience, and ſpirituall fortitude in his owne miſeries, and the more he ſuffers and conquers, the more he ſhall be glorified. And in other mens miſeries he may ſhew piety, comfort and good will towards other, and merciemercy to them in their miſeries, and finde himſelfe the more merciemercy. And his ſinnes he may breake off, not by ending his life, but by amending of it, & by true repentance. And ſo his age may be a crown of righteouſneſſe. He is a wiſe Phyſitian that knowes how to temper his medicine, that it will confirme health: And he is a wiſe man who learnes ſo to live, that a good death may follow after.
Doctrine. Peace, plenty, proſperity, a proſperous eſtate, and plenty of outward things, a liberall portion, God hath promiſed, and will performe to thoſe who feare him, and will walke in his wayes, 1 Tim. 4.8. Bodily exerciſe profiteth little: but godlineſſe is profitable unto all things, which hath the promiſe of the life preſent, and of that that is to come, Deut. 28.1. Pſal. 84.11.
Reaſon 1 Becauſe they may by them be better able both to glorifie God, & benefit men, being helps of their weaknes, and ſtrength to their infirmities.
Reaſon 2 Becauſe he might encourage them againſt all the diſcouragements they ſhall finde in profeſſing his feare, and by theſe ballance them that they be not driven backe from him by the tempeſts Satan will ſtirre up againſt them.
Vſe 1 They who have the true feare of God, may beſt be, and live without carping care for the things of this life, they may beſt take the Apoſtles exhortation; Let their converſation be without covetouſneſſe, Heb. 13.5, For they have his promiſe and covenant to be provided for of a liberall and rich portion: he that hath covenanted with a rich wealthy man, and one of great power, with a Prince of a countrey, that he ſhall be in ſafety and abundance under him for ſuch and ſuch ſervice, hath taken all care he will for it, onelyonly his care is to uſe it well: ſo it ſhould be with theſe. And farre better may it be, ſeeing his power and riches exceedeth all: he hath promiſed, and will performe; and though the Lions lacke, and ſuffer hunger, yet ſhall they lack nothing at all who feare the Lord. But many wicked men, voyd of Gods feare, have more abundance then moſt of thoſe who feare him. Be it ſo; yet is not this croſſed: for as the life of man conſiſts not in abundance, ſo not their proſperity when they have competencie. And a little that is ſufficient which the righteous hath where there is contentment with it, is better then great riches of the ungodly. And if ſuch have not ſo great abundance and ſeeme ſometime to be ſcanted, it is either becauſe they have ſome ſecret ſin known to God which ſhuts up his hand towards them, or becauſe they ſeek them indirectly, which God makes fruſtrate, or he ſees how their hearts would be upon them, and ſtolne away from him, and that riches would devoure, or for a time obſcure their religion; knowing their hearts better then themſelves or as Chryſoſt. ho. 16. ad popul. Antioch. He firſt makes men fit to uſe and diſpoſe the riches he meanes to give them, and after gives them riches.*Niſi hoc feciſſet, divitiarum erogatio non donum, ſed ultio fuiſſet & poena. Which unleſſe he had done, the beſtowing of riches had not beene a gift, but a puniſhment and revenge. This publicke and generall charter of God hath theſe exceptions.
Vſe 2 To teach every man what is the nigheſt and readieſt way, what is the Kings high-way to proſperity and plenty, to riches and wealth, the feare of God, and the walking in his wayes. Many men who haſten to riches, and have ſet downe with themſelves, and reſolved to be rich, take many wayes to it, by falſe weights and meaſures, by cozenning or deceit, by flattery or other wicked courſes. Happily a man may come to riches or abundance ſooner then another, that keepes the Kings high-way; as he that hath found a bye and caſting way, may come to his journeyes end ſpeedier then he that keepes the ordinary way; but they ſhall not proſper with him. Prov. 20.21. An heritage is haſtily gotten at the beginning, but the end thereof ſhall not be bleſſed. But poverty ſhall come upon him. Prov. 28.22. A man with a wicked eye haſteth to riches, and knoweth not that poverty ſhall come upon him. And he ſhall be guilty of much ſinne, and bring much ſorrow upon himſelfe. Prov. 22.20. 1 Tim. 6.9.10. But they who take the right way ſhall be ſure of them, and not finde ſorrowes with them. For ſo Gods bleſſing makes rich, for they ſhall have them by vertue of his covenant, and as teſtimonies of his love, which is farre better then farre greater riches, if it be but a pittance.
And I gave them him] That he had promiſed, that he performed.
Doctrine. God in his will and decrees, covenants and promiſes, is moſt certaine and ſure. So much is here, and James 1.17.
Vſe. To comfort thoſe who live in trouble and affliction in this life, the Lord will make good all his promiſes to them in due time, upon this ſhould they ſtay themſelves as the Anchor hold, faſt againſt all temptations, herewith ſhould they comfort themſelves, As Pſal. 119.49.50. Remember the promiſe made to thy ſervant, wherein thou haſt cauſed me to truſt. It is my comfort in my trouble; for thy promiſe hath quickened me. As Abraham ſaid, Gen. 22.8. God will provide; it may be in this life, but if the leaves fall, the rootes are ſure to ſtand; though earthly things are not alwayes performed, becauſe they are not abſolutely promiſed, yet heavenly and eternall ſhall.
My feare.] Or for the feare wherewith he feared me.] The conditions on the Prieſts part are feare and humility.
Doctrine. Though men be bound to doe and ſuffer whatſoever God ſhall lay upon them; and when they have done all, both are, and muſt confeſſe they are unprofitable ſervants. Luke 17.10. yet the Lord in his great mercy and goodneſſe propoundeth, promiſeth, and performeth a reward unto them here, and Gen. 22.16.17. Mat. 6.4.6.18. Mat. 10.42. Marke 10.29.30. Hebrewes 6.10.
Reaſon 1 Becauſe of the imperfection and corruption of men; therefore hath he propounded them.
Reaſon 2 Becauſe he is faithfull, and having promiſed, muſt, and will performe.
Vſe. This is to encourage and hearten us to obey in all things with chearefulneſſe, and to beare all things with patience by the hope and expectation of theſe things. Heb. 10.32. ad 38. and 11.24.25.26. Mat. 5.11.12. 2 Cor. 7.1. Indeed the moſt ingenuous, filiall & acceptable ſervice, is to obey for the love of God, and that ſimply without reſpect of reward, but becauſe of our infirmity that cannot, and Gods merciemercy who hath ſo provided for our weakneſſe. For as S. Chryſoſtome ſpeakes,*Oportet in rebus gravibus & moleſtis, non labores ſed praemia conſiderare; ut Mercatores non maris pericula, ſed lucrum ſpectant: Ita & nos coelum & Dei praeſentiam. Chryſoſt. in Ioh. Hom. 7. We ought in grievous and irkſome things, to conſider not the labours but the rewards; as Merchants minde the gaine, not the dangers of the ſea; ſo muſt we looke at heaven and the preſence of God.
For the feare.] Theſe bleſſings of life and peace are promiſed for Gods feare, and this is the condition he required of them for them.
Doctrine. He that would have the bleſſings of God performed to him, which he hath promiſed, muſt have this condition of his feare and muſt feare him, for that he commends here in Levi, he commends to poſterity, and commands the performance for the obtaining of the other. Deuter. 5.29. Oh that there were ſuch an heart in them to feare me, and to keepe all my commandements alway: that it might goe well with them, and with their children for ever. Pſalm. 115.11.13. Prov. 14.26.27. Luke 1.50. This feare of God is a continuall reverent awe of him, riſing partly on conſideration of his power, and partly of his mercy. Firſt, it is a reverent awe, ſerve the Lord in feare, and rejoyce in trembling. Secondly, continued not onelyonly for a brunt or in ſome judgement, as thoſe in Jonah 1.16. but Prov. 28.14. Bleſſed is the man that, feareth alway; but he that hardeneth his heart ſhall fall into evill. Thirdly, the grounds, 1. Gods power, though there be no expectation of evill, as we reverence a man of authority, though he bear no evil will unto us, but good, even for his authorities ſake. 1 Kings 19.13. Heb. 12.21.2. his mercy becauſe he hath ſhewed them mercy and goodneſſe, both in ſoule and body. Pſal. 130.4. Hoſ. 3.5. Job 1.9.
Reaſon 1 Becauſe onelyonly they muſt have them to whom they belong; now as Chriſt of one, health, Mar. 15.26. And he anſwered and ſaid, it is not good to take the childrens bread & to caſt it to whelps. So of all, they are childrens bread, onelyonly their portion, which are Gods. Now they are onelyonly his which feare him. Mal. 1.6. Honour is filiall feare.
Reaſon 2 Becauſe in covenants no man may expect anothers promiſe, but he that performes that he undertooke; ſo in this. And though the mercy of God be great, it is to be expected and found, not when men performe no conditions, but in paſſing by their infirmities when they performe them
Vſe 1 It is matter of comfort to as many as live in the feare and continuall awe of God: to them belong the promiſes, and they ſhall have the performance of them; for the performing their condition, he cannot nor will not but performe his. They may happily be in reproach and ſcorne in the time and age they live in, for the feare of God which they profeſſe, the righteous being an abomination to the wicked, and reſtraining themſelves from evill be made a prey to the wicked, Iſaiah 59.…5. yet againſt theſe muſt this comfort them, thinking that theſe things are but as ſower ſawce to make ſweet and delicious meate more tooth ſome and more wholeſome: neither muſt it trouble them to ſee others in abundance, greater then they, and happily when they are ſuch as performe no condition with God at all, but are Atheiſts and prophane blaſphemers, and wicked miſcreants, and ſuch like: for this ſhould rather comfort them: if he do ſo in his generall providence to thoſe who have no promiſe, what will he do to thoſe who have the promiſe? And if he feed the ſwine, will he ſtarve the children? If the dogges be full, and corn-fed, will he deſtitute the children when the bread is theirs? He will not ſure. It may be they ſhall not have things ſuperfluous to abuſe unto wantonneſſe, and ſo to grow worſe; but they ſhall have that which is neceſſary and fitting for them: And that little is better then the others much.
Vſe 2 To ſtirre up every man that hath not this feare, to labour and uſe all meanes to come by it. It is the condition that makes him capable of the bleſſings of God, and the lawfull heire of them. He that knew a meanes to make himſelfe capable of ſome rich mans goods, and to be his heir or executor after his death, would deſire it, ſeeke for it, and ſtrive to attaine it by all meanes. Admit it were the reverencing, and honouring, and pleaſing of him in all things; would he not be double diligent about it? So in this, every man ſhould pray earneſtly for it, and long after it. Nehem. 1.11. Pſal. 86.11.
But becauſe many take the comfort to them, who have no part in it, and perſwade themſelves they have this feare, when they have no portion of it; we may not unprofitably call to minde the five effects, as five notes to know this childelike feare by, handled Chap. 1.6.
He was humbled before me.] The ſecond thing God commendeth in theſe as the thing he delights in and approved, and as the condition on their parts, for which he gave them his bleſſings, is humility.
Doctrine. He that is humble and lowly in minde ſhall receive the bleſſings of God; to him hath God promiſed them and will performe them. James 4.6. But the Scripture offereth more grace, and therefore ſaith, God reſiſteth the proud, and giveth grace to the humble, Pſal. 138.6. Prov. 3.34. and 29.23.