Exposition of Haggai Zechariah and Malachi, Exposition of prophecy 3 · Chapter 1
CHAP. I.
IN this Chapter after the Inſcription, v. 1. the Lord by the Prophet, 1. Reproves the people for their ingratitude, and light eſtimation of his love, which had appeared in his Election of Jacob their father, rather then Eſau, v. 2, 3.—and moderating their afflictions when Eſaus land was deſolate, v … 3. and ſhould continue ſo, v 4. whereby they ſhould be convinced of Gods goodneſſe toward them, v 5. 2. He reproves their contempt of God, v. 6. which appears in their polluted ſervice, v. 7. and faultie beaſts for ſacrifices, which no governour would take off their hand, v. 8. and threatens them with rejection of their prayers and interceſſions, v. 9. and of their perſons and ſacrifices, as being greedy, and juſtly unacceptable, v. …0. with transferring his worſhip from them to the Gentiles, v. 11. to puniſh their prophane contempt of him and his ſervice, and their wearying at, and ſleighting of it, v. 12, 13. and with a curſe for their double dealing with ſo great a Lord, v. 14.
Ver. 1.
THe burden of the Word of the LORD to Iſrael by Malachi.
The Inſcription of the Prophecie holds out, 1. The authority of this meſſage, and the inſtrument that carried it, it is the Word of the Lord by Malachie, who what he was, whether Ezra, (called by this name in reſpect of his office) or ſome other, is no great matter, only his name ſignifieth my meſſenger, or, Gods meſſenger, by whom God ſent his Word, which is the chiefe thing to be eyed in Gods ſervants, that we do not ſleight God in ſleighting them, and what they ſay. 2. Theſe to whom the meſſage is directed are Iſrael, that is, ſuch of all the tribes, as had come up from Babylon: for, though Judah and Benjamin were chiefe, yet others were joyned with them; They are called Iſrael, that conſidering they were all that was now left of Iſrael, in any viſible fellowſhip with God, the reſt being ſcattered for theſe ſins which they now committed, and conſidering that theſe courſes were more like Iſrael, yet rejected, then Judah that had obtained ſo much mercy, they would hearken to the Word, and not perſevere. 3. The nature of this meſſage, (at leaſt a great part of it, for there is ſomewhat beſide) is a burdeu of reproofs and threatenings, which were heavie for a tender Prophet to carry, and inſupportable in their effects for a wicked people to endure. It teacheth, that when the Church enjoyes any time of a ſetled Reformation, ordinarily ſhe growes ſo carnal, and carrieth her ſelfe ſo, as provokes God to have much to ſay againſt her; for, whereas the former two Prophets were ſent out with many encouragements, while the Temple was in building: now when it is built, and the people after their long toſſing, ſetled, this Prophet is ſent in a different ſtile, and with the burden of the Word of the Lord to Iſrael.
Verſ. 2.
I have loved you, ſaith the LORD: yet ye ſay, Wherein haſt thou loved us? Was not Eſau Jacobs brother, ſaith the LORD? yet I loved Jacob,
3.
And I hated Eſau, and laid his mountaines, and his heritage waſte, for the dragons of the wilderneſſe.
The fi…ſt fault reproved in this people, is their ingratitude, and not obſerving nor eſteeming of Gods love toward them, which therefore he demonſtrates, from his chooſing of Jacob their father, and preferring him to Eſau the elder brother: not only in the matter of Election to eternal life, but in that God had choſen Jacob to be the root out of whom the bleſſed ſeed ſhould come, and the Church propagated in his poſterity; and accordingly (as an external evidence of this rejection of Eſau and his poſterity) the Lord had given to him but an hillie barren countrey, and had now caſt them out of it, and laid it deſolate as an habitation for wilde beaſts: whereas the ſeed of Jacob had gotten a fruitful land, and were now reſtored to it again after their captivity. Doct. 1. The chief and principal ſtudy of the viſible Church, and the godly in it, ought to be the love of God manifeſted toward them, as being that which God will not allow to be ſuſpected, and which ought to oblige them to him▪ that which will be the ſad ground of a proceſſe when it is forgotten and undervalued; and that which being looked on when God reproves, will encourage and ſtrengthen to take with it, and make uſe of it. Therefore doth he begin his doctrine, and the ſad challenges with this, I have loved …on, ſaith the Lord, that is, all of you in general, have taſted of reſpects ſuitable, and beſeeming my Bride and the viſible Church: and particularly the Elect among you have taſted of my ſpecial love. 2. Gods love to his Church is oft-times met with great ingratitude, in not being ſeen and acknowledged as becomes, eſpecially under croſſe diſpenlations, in undervaluing the effects of it, when they fit not our mould, and in deeds denying it, while thoughts of it do not beget love to him again; for, Yet ye ſay, Wherein haſt thou loved us? 3. Election unto eternal life is a ſufficient teſtimony of Gods love, to be acknowledged and commended, although all things elſe went croſſe, and ſeemed to ſpeak diſ-reſpect; for, in this, the Lord loved Jacob, and hated Eſau, as is exponed, Rom. 9.13. and this is ſufficient to anſwer their quarrelling. 4 To be choſen and ſelected to be the Lords Church and peculiar people, ſpeaks ſo much reſpect from God unto a Nation, as may counterbalance many other hard lots; for, thus alſo was Ja…ob loved, and Eſau hated, and is a favour to be eſteemed of. 5. The Lords love will not be ſo clearly ſeen and acknowledged, when we compare ſome diſpenſations with the priviledges beſtowed upon us, but when we conſider our own original, and wherein we are dealt favourably with beyond others, as good as our ſelves, if not better; for, however Iſrael, looking on their many priviledges, could not ſee Gods love in their low condition, yet it would better appear when they looked back, that Eſau was Jacobs brother, (and the elder too) and yet I loved Jacob and I hated Eſau. 6. The grace of God is not diſpenſed differently in the world, upon any difference in the point of worth among men; but grace it ſelf makes the difference in chooſing out one, and leaving another, as good in himſelf to his own wayes, according to his pleaſure, who hath merciemercy on whom he will have mercy; for, Jacob and Eſau are equal, till love make the difference. 7. However no man can know love or hatred by outward diſpenſations, ſimply conſidered in themſelves, yet afflictions are to wicked men, real teſtimonies of Gods diſpleaſure, and Gods people being at peace with him, may look on external mercies, as ſpeaking ſpecial love; for Eſaus hillie land, and the deſolation thereof, ſpeaks hating of Eſau, not only as rejection from Canaan, was a type of rejection from the Church and heaven, but as it was a judgement inflicted on a Nation unreconciled, whereas (at leaſt) the godly in Iſrael, might look otherwiſe on their land and reſtitution.
Verſe 4.
Whereas Edom ſaith We are impoveriſhed, but we will return and build the deſolate places; Thus ſaith the LORD of hoſts, They ſhall build, but I will throw down; and they ſhall call them, The border of wickedneſſe, and the people againſt whom the LORD hath indignation for ever.
5.
And your eyes ſhall ſee, and ye ſhall ſay, The LORD will be magnified from the border of Iſrael.
The laſt evidence of a difference put betwixt Eſau and Jacob, in laying Eſau's land deſolate, is yet further confirmed, by meeting with a great objection; for, whereas Eſau might think, that as Judah and they had been both afflicted, ſo they ſhould recover and return as well as Judah; The Lord threatens that their condition ſhould be irrecoverable, and their endeavours that way to no purpoſe; for, however they were a people after this, yet their captivity was never recalled by any decree, only ſome reliques of them, mingled with other Nations, remained in the land, till they were ſubdued by the Jewes (as Hiſtory records) and forced to receive circumciſion, and renounce their Nation, and till at laſt their name utterly periſhed. This their condition is further amplified, that it ſhould be conſpicuous and remarkable, 1. To all beholders, who ſeeing Gods anger againſt them, ſhould account them and their land, a border of wickedneſſe, where impiety hath come to an height and border, and overflowed to the very border, ſo that if any ſhould come to their border, they would ſtay there, and crie, Ah wicked land! and becauſe of this ſhould account them hated for ever of God. 2. It ſhould be remarked by the Jewes, and they ſhould be forced to confeſſe his goodneſſe to them and their land, and that he is magnified from the border of Iſrael, that is, from the land of Iſrael, from whence they might obſerve Gods magnifying his vengeance on Edom, while they were well dealt with; or, upon which God would magnifie himſelfe by ſhewing mercy on it, and the inhabitants, even to the very border, as v 4. Edoms wickedneſſe and plagues ſtretched to the very border. Doct. 1. It is the property of wicked men when God plagueth them, to think of a change and to oppoſe the courſe of Gods juſtice, and to think to free themſelves, without minding repentance; for, Edom ſaith, We are impoveriſhed, but we wi… return, and build the deſolate places. 2. As where God is a party, mens endeavours to exempt themſelves from trouble, will not availe: ſo an impenitent people, not ſubmitting to God in rods, nor laying to heart his controverſie, will finde all means that may promiſe them delive…ance, prove vaine; for, Thus ſaith the Lord of hoſts, They ſhall build, but I will throw down. 3. It is a ſad addition to plagues, that the Lord thereby not only makes a people mi…erable, but to be publick ſpectacles, and beacons hereof to others; And they ſhall call them, &c. 4 Judgements ought never to be looked on, nor will be rightly conſidered, but when ſenſe of ſinne and guiltineſſe procuring the ſame, is looked on, and that in all its aggravations and groſſeneſſe; for, firſt they are called the border of w…ckedneſſe, and then anger will be ſeen juſtly to follow. 5. It is the ſad lot of the wicked under their ſtrokes, that they are procured by groſſeſt ſinnes, proſecuted by unmixed wrath of the great God, and that they are without hope of reſtitution, within time, and (however it go in time) may expect to have their miſery eternal; for, ſo is Edom, the border of wickedneſſe, and the people againſt whom the Lord hath indignation for ever. 6. As no diſpenſation of God, eſpecially upon eminent enemies, ſhould paſſe over without the Churches obſervation; ſo the Lord will in due time convince his Church of his love to her, how much ſoever the quarrel it; for, Your eyes ſhall ſee, and ye ſhall ſay, the Lord will be magnified. 7. As Gods kindneſſes toward his Church, are not ordinary but ſingular, wherein God magnifies his mercy, power, &c. ſo the thought thereof eſpecially being compared with remarkable ſtrokes on enemies, ought to produce praiſe and acknowledgement; for ſeeing that on Edom, from their own land, they ſhall acknowledge their own mercy and ſay, The Lord is magnified from (or upon) the border of Iſrael.
Verſ. 6.
A ſonne honoureth his father, and a ſervant his maſter. If then I be a Father, where is mine honour? and if I be a Maſter, where is my fear, ſaith the LORD of hoſts unto you, O Prieſts, that deſpiſe my Name? and ye ſay, Wherein have we deſpiſed thy Name.
The ſecond fault, for which the Prieſts eſpecially are at large reproved, is the contempt of Gods Name, which the Lord may juſtly complaine of, conſidering both, that he was herein ſleighted more then any creature calling for ſuch reſpect was by another; a maſter or father would get more reſpect then he who was both in an eminent way, to that people; and (which is yet more) that they did not conſider this, nor were convinced of it. Doct. 1. The Lord doth approve of domeſtical and civil relations, and of theſe duties and reſpects which flow therefrom, he approves that a ſonne honour his father, and a ſervant his maſter. 2. Relations to, and in God are not bare titles, or grounds whereupon we may expect favours from God only, but do carry in their boſome obligations to duties on our par…; for, his being a Father, calls for honour; and his being a Maſter, for fear. 3. As the Lord hath an abſolute dominion over all his creatures, and eſpecially over his Church, whom he hath made and purchaſed to be his in a peculiar way: ſo it hath pleaſed him to ſweeten this with a more warme relation of fatherly affection and care, to his people; He is both a Maſter, and a Father. 4. The Lord allows and requires that ſervice performed to him be ſeaſoned both with fear and love, that love and a deſire to honour him as a Father, be the principle of our obedience, and yet that we look on our ſelves as ſervants in reſpect of ſtrict obligation to duty, and ſear to offend; for, as a father, he muſt have honour, and as a maſter, fear. 5. As it is the grand deluſion that blindes the viſible Church, that it is ſufficient to give good words, and faire titles to God, though no care be had of anſwerable walking; So the Lord will make uſe of that which every one acknowledges, to be a witneſſe againſt themſelves, if their carriage be not anſwerable; for, If I be a Father, (as ye call me) where is my honour? If I be a Maſter, where is my fear? ſaith the Lord of hoſts. 6. As men in performing duties to God, come farre ſhort of that which very nature will teach them is due to creatures, ſtanding in the ſame relation (though in an inferior degree) that God is; ſo the very reſpect, which is paid as due to ſuch, will be a ditty againſt ſleighters of God: for, A ſonnes honouring his father, and a ſervant his maſter, reproves them, who neither honour nor fear God, being both. 7. Carnal contempt, and want of reverence unto, and an high eſtimation of God, in every duty, is a fountaine-cauſe of all miſcarriage, and an evidence that we behave our ſelves neither as ſonnes nor ſervants; for, he proves want of honour and fear, becauſe ye deſpiſe my Name. 8. However to ſleight and diſeſteem of God be a general ſinne in the viſible Church, yet ordinarily teachers of others are chiefly guilty, not only in their own walking and ſervice, but alſo in their acceſſion to the guilt of others, while their way makes others to abhorre or contemne God and his ſervice, or hardens them in ſo doing, and while they neither informe or reprove people in their ſleighting of God, but applauds them in it, as if it were good ſervice; therefore, however all the people were guilty of theſe faults, yet more eſpecially ye Prieſts deſpiſe my Name. 9. A people living under ordinances, and injoying priviledges, and not profiting, will ſoon come to this, not to ſee their ſinne well, not to conſider on it, and be hard to be convinced of it; for, when God challengeth, they replie, and ye ſay, Wherein have we deſpiſed thy Name? and ſo frequently through this book.
Verſe 7.
Ye offer polluted bread upon mine Altar, and ye ſay, Wherein have we polluted thee? In that ye ſay, The Table of the LORD is contemptible.
The Lord proves this challenge of their contemning him, which they denied, or conſidered not by their publick ſervice offered to him. Wherein they heeded not the rule, but uſed prophane or common bread inſtead of ſhew-bread, or in their ſacrifices of thankſgiving, Lev. 2. or generally all their ſacrifices were not agreeable to the Law, whereby indeed they polluted God who appointed the ſervice, and made the Lords table (or Altar, Ezek. 41.22.) contemptible, and that ſo much the rather, as this flowed from a corrupt principle, that the outward ſplendor of the Temple ceaſing ſince the captivity, there needed not ſuch an exact care of the ſervice, or the outward ſervice of it ſelfe being but baſe, as pouring out of blood, burning of fat, &c. therefore it was not to be ſtood upon, any thing might ſuffice. Doct. 1. Sleighting and prophaning of Gods worſhip is matter of a ſad challenge, it being full of hazard to practiſe what is not commanded in worſhip; to do that which is commanded, ſleightly, bringing common diſpoſitions to his immediate ſervice; or, in ordinary converſation not to walk as becomes worſhippers; for, this is ſignified by this challenge, ye offer polluted bread upon mine altar; their ſacrifices were polluted, either when they were not ſuch as the law required, or when the worſhippers had not Temple purifications, or when having committed abominions, they came and truſted to their purifications and offerings, Iſa. 1.11,—15. Jer. 7.9, 10. 2. God conſtructs of mens prophaning of his worſhip any way as done againſt himſelfe, and flowing from much contempt of him, who if he were reverenced, his ſervice would be more exactly attended; for, their offering of polluted bread, proves that challenge that they deſpiſe his Name, v. 6. and is a polluting of him: our reſpect to him will appear chiefly in our immediate approaching to him. 3. As it is a ſpecial, and not an ordinary favour, for ſinners to be bettered by admonition, and reproof; ſo the more they are reproved and not bettered, it hardens the more and addes to the ſinne; for, this replie, wherein have we polluted thee? imports not only that they had been reproved before by the Prophets, but that they were ſo farre from being bettered, that they went on in the ſinne without a challenge, and were ſo hardened, that they would not be convinced. 4. It is a great aggravation of ſinne, when men not only go wrong and ſee it not, but ſee alſo reaſon why they ſhould do as they do, and their principles lead them to ſinne; for, it was an high polluting of God, when not only the bread was polluted: but they ſeemed to have reaſon for what they did, and ſaid, That the table of the Lord is contemptible, and therefore, they might offer any thing. 5. It is alſo an high provocation in men, to bring the worſhip and ſervice of God in contempt, in their own or others eſtimation, when it is not looked on as mens higheſt honour, and advantage in the world, to get leave to ſerve him: but either outward diſcouragements attending it, makes it to be ſleighted; or carnal diſpoſitions, and familiarity, breeding a bold profaneneſſe, by looking on the external means of worſhip, n…t eying the end they are appointed for, or the bleſſing that attends them, makes them ſeem low, and baſe and not to be regarded; for, this was their fault, They ſay, The table of the Lord is contemptible, his worſhip not to be regarded, conſidering the baſeneſſe of the Temple, or of the external Ceremonies in themſelves.
Verſe 8.
And if ye offer the blinde for ſacrifice, is it not evil? and if ye offer the lame and ſick, is it not evil? offer it now unto thy governour; will he be pleaſed with thee, or accept thy perſon, ſaith the LORD of hoſts?
The challenge is yet further proven by inſtancing their faulty ſacrifices, prohibited by the law, Lev. 22.20, 2…. Deut. 15.21. which their own conſciences could not juſtifie: and it is aggravated from this, that their governours, who received ſome acknowledgements from them, Nehem. 5.14, 15. would not accept them in bringing ſuch a gift, as they offered to God to pleaſe him. Doct. 1. The beſt way to convince our ſelves or others of ſinne, is to be particular in our examination, or reproof, and not to reſt on generals; for, the Lord here condeſcends on particulars, to inſtruct the challenge the better. 2. It may ſtirre up Miniſters to freedome and faithfulneſſe, and perſwade others to allow them in being ſo that all the faults of the people which they reprove not, nor oppoſe, are laid to their charge; for, they are challenged for all the faulty ſacrifices the people brought, in regard they did not reject them, nor reprove the bringers, but offered them up. 3. Albeit conſcience doth not alwayes get liberty to ſpeak impartially to men, yet the conſciences of the moſt corrupt and ſtupid, will plead againſt their way, when they are put to it, and eſpecially for ſleighting of God in the matter of his worſhip, as if his rule were not to be followed, nor he worthy of our beſt things. Therefore, he appeals to themſelves who for preſent would not be convinced, If ye offer the blinde for ſacrifice, is it not evil? &c. 4. Theſe properties required in ſacrifices, as they ſhadowed out the abſolute perfections of Chriſt the true ſacrifice for ſinne: ſo they alſo pointed out ſomewhat to be regarded by every Chriſtian in their ſacrifice or ſpiritual ſervice, that they ſhould ſtudy integrity and uprightneſſe in them, and particularly, that God doth not approve of ignorant ſervice, worſhipping we know not what, ſignified by the blinde ſacrifice. 2. That he approves not of crooked hypocriſie, where there is not a throughneſſe in our reſolutions to follow God, 1 Kings 18.21. or, where there is a diſcord betwixt the outward and inward man, ſignified by the lame ſacrifice 3. He diſlikes alſo languiſhing ſervice, wanting life, or vigor of affection, or cheerfulneſſe, ſignified by the ſick ſacrifice. Doct. 5. It is the high preſumption and atheiſme, and will be the ſad challenge of men, that they pleaſe themſelves in offering that unto God, and do that in his ſervice which they durſt not do unto a ſuperior mortal man, and which they know well enough men would take off their hand, nor be pleaſed with them that did ſo; for, Offer it now to thy governour, will he be pleaſed with thee, or accept thy perſon? ſaith the Lord of hoſts that is, he will neither pleaſe thy gift, nor accept of thee for bringing of it, but thy gift will make thy ſelfe to be rejected.
Verſ. 9.
And now, I pray you, beſeech God, that he will be gracious unto us: this hath been by your meanes: will be regard your perſons, ſaith the LORD of hoſts?
Having thus challenged them and proven them guilty: unto the end of the Chapter, he pronounces ſentence and threatens them, repeating alſo the cauſes, to evince the equity of the ſentence. The firſt part of the ſentence containes a rejection of their interceſſions for themſelves or the people, (as was the Prieſts office,) and appealing to experience, bids them trie it, and ſee what ſpeed they ſhould come; and appeales to their own conſcience, whether they who were chief authors in this evil of polluting Gods worſhip, and (as the original alſo reads it) by whoſe very hands theſe faulty ſacrifices were offered, were fit to pray for the reſt? or if God ſhould accept their perſon or face, as Mediators in name of the people? Doct. 1. It is the wofull preſumption and neck-break of many, that when they walk as they pleaſe, they yet think to continue in the reputation of being ſeekers of God, and by prayer (while yet they continue in unrepented ſinne) to turne away any ſtroke; for, this holy irony, and putting them to it, I pray you, beſeech God, imports, that they thought to aſſey that, and to make all well. 2. It is high time for a people to pray, when guilt is contracted and wrath is threatened; mercy alſo muſt be the praying mans refuge, and all ought to be ſenſible of their having an hand in publick provocations; for, however this exhortation be directed to them, as that which they could neither well obey, nor would their obedience be accepted, yet it containes in it ſelfe a pattern of duty, that in ſuch a time men ſhould beſeech God, plead for graciouſneſſe to us, where the Prophet ranks himſelfe among the reſt of the people needing this grace. 3. It is a ſore judgement to lie in ſuch a condition as provokes God to reject prayer, conſidering how we are indigent of all good, and expoſed to all danger, and that prayer is the only meanes to obtaine the one or remove the other; and eſpecially it is a judgement to be ſo, and not know it till we be put to the extremity; for, I pray you, beſeech God, will he regard your perſons? imports that God would ſufficiently puniſh them in not hearing them, and that they were ſo ſtupid as not to know it, till they eſſayed it. 4. All who would finde acceptance and audience in prayer, ought to ſtudy perſonall reconciliation with God; and theſe who are imployed by Office or otherwiſe to intercede for others, ought to be holy themſelves, that their perſonal wickedneſſe wrong not themſelves and others; for, will he regard your perſons? imports that their perſons were not reconciled, and ſo they could not be heard, and that they were moſt unfit to intercede for others. 5. As ordinarily unfaithfull Miniſters are chief in the guilt of the people: ſo ſuch as are chief authors in an evil way, cannot but finde their prayers for themſelves or others rejected; for, This hath been by your meanes, (or, from your hand) will he regard your perſons? ſaith the Lord of hoſts. 6. Whatever may be the preſumption of ſecure and impenitent ſinners, yet God will make their own conſcience, when he awakens it in ſtraite, to pronounce their ſentence; for, he appeales to themſelves, will he regard your perſons?
Verſ. 10.
Who is there even among you that would ſhut the doores for nought? neither do you kindle fire on mine altar for naught. I have no pleaſure in you, ſaith the LORD of hoſtes, neither will I accept an offering at your hand.
The ſecond branch of the ſentence is, the rejection of their perſons and of all their ſacrifices, and ſervices performed in the Temple, which is amplified from a queſtion in the beginning of the verſe; the meaning whereof, as it is tranſlated, is, as if he ſaid, All of you Porters, Prieſts, and others, have been well rewarded by tythes and other caſualties, for your meaneſt ſervice, and yet ye have proven evil ſervants, ye have been more greedy of gaine then duty, ye have been carefull for your ſelves, and would do nothing for me or any of the people for nought, and yet ye have been negligent, and did not your duty faithfully, nor watched over the ſacrifices to trie them exactly; and therefore I reject you and your ſervice both. The words in the Original will alſo bear this reading, Who among you would ſhut the doores, and not kindle a fire on my altar in vaine? &c. as if he ſaid, Is there none among you that hath ſo much zeal as rather to ſhut the doores of the Temple, and ſo hinder theſe offerings which are in vaine, for I approve not of you, nor will receive them? Both theſe come to one purpoſe, that God abhorred and would reject the ſervice of theſe ingrate ſervants, it being (in ſome ſort) better they offered none at all. Doct. 1. It is a ſad judgement when a people are put altogether out of ſervice, that God will have no more from them, or not accept them in it: as importing that God is angry at them, that he will put ſuch away altogether from him at laſt, and will deprive them of the free reward which is beſtowed on his ſervants; for, this is their doom, I will not accept an offering at your hand. Whereas a people getting leave to offer ſervice, and God accepting it at their hand, ſpeaks mercy in ſaddeſt times, Judg. 13.23. 2. The worth and excellency of our ſervice depends upon Gods free favour, and his acceptation in Chriſt of our perſons and worſhip, which when we provoke him to take away or withhold, no worth in us or it will avail, whatever we may conceit or dream; for, where he hath no pleaſure he will not accept an offering. 3. The meaneſt ſervice performed to God, wants not a reward, yea, even the ſuperficial ſervice he gets, hath its outward reward, during the time of his patience; for, Prieſts and Porters did not ſhut the doors, or, kindle the fire for nought, they were well paid. 4. It is the Lords allowance, that theſe whom he ſets apart for his publick ſervice in his Church, do live and be maintained thereby; for, Prieſts and Porters had their allowance. 5. It is the ſin, and a token of unfaithfulneſſe in Miniſters, when they become covetous, and eye the reward more then the work; for, this challenge imports alſo their covetouſneſſe, and that as they had allowance, ſo they minded it much, and were ſure to do nothing without that, and having gotten that, they regarded not much Gods part. 6. The more kinde God hath been to any in ſerving him, if yet they prove unfaithful, the greater will their ſin be; for, thus is their ſin aggravated, they did nothing for nought, and yet did it not well. 7. However it be ſtill a ſin to neglect altogether commanded duties, yet in ſome reſpect ſleighted ſervice, and reſting upon external performances, is more hainous then if men altogether let it alone, as being an open proclamation of contempt of God, and that to his face; for, ſo much doth the other reading of the words import. See, Iſa. 1.12, 12. and 66.3.
Verſe 11.
For from the riſing of the Sun, even unto the going down of the ſame, my Name ſhall be great among the Gentiles, and in every place incenſe ſhall be offered unto my Name, and a pure offering: for my Name ſhall be great among the heathen, ſaith the LORD of hostes.
The third branch of the ſentence is, that he will transfer the Prieſthood from their order, and his worſhip from that people, and get among the Gentiles (whom they deſpiſe) people and Miniſters, who will worſhip him more purely through the world then they do, when he ſhall magnifie his grace, and manifeſt his majeſty among them; this is ſubjoyned as a reaſon to the former ſentence, v. 10. he will reject them, for he will get better ſervice elſewhere. Doct. 1. The Lord is no loſer by any who ſleight him: all the advantage or loſſe of mens ſervice is their own; and though God reject a viſible Church for ſin, yet he will not want enough to ſerve him; for, ſo doth he threaten the Jewes and Prieſts, that he would fill up their room with Gentiles. 2. The glory of God, and of his Kingdome in his Church, doth ſhine more conſpicuouſly under the Goſpel then under the Law; for, then his ſervice was reſtricted to one Nation, now enlarged to all Nations of the Gentiles; then his worſhip was ſhut up in Judea, and their ſolemn worſhip was only in one place, Now from the riſing of the Sun to the going down of the ſame, and in every place, he may be worſhipped; then their ſervice, however pure in reſpect of inſtitution, yet was carnal and full of ſhadowes, and was at this time prophaned by them: But the Goſpel-ſervice is not only pure in reſpect of inſtitution, but more perſpicuous and ſpiritual; and however many do yet pollute it, yet many perform it more purely then they did, and there are far more ſpiritual and pure worſhippers in the Church of the Goſpel, then was in the Church of the Jewes: It ſhall be incenſe and a pure offering, ſpeaking of Goſpel worſhip in the language of theſe times. 3. As God is great in himſelf, ſo an high eſtimation of him, (which only himſelf, who doth reveal himſelf, can work in hearts,) in his majeſty and graciouſneſſe, is a means to produce reverend and pure worſhip; for, My Name ſhall be great among the Gentiles, ſaith he, twice over, as undertaking it, when incenſe and a pure offering is offered.
Verſe 12.
But ye have prophaned it, in that ye ſay, The Table of the LORD is polluted, and the fruit thereof, even his meat is contemptible.
The equity of this ſentence, of rejecting them and chooſing others, is confirmed from their (eſpecially the Prieſts) prophaning of Gods Name, which the heathen would magnifie when it ſhould be made known unto them. This he proves by their deeds and expreſſions accounting of the Altar and Temple, as polluted in reſpect of what it was, and all the oblations or any thing they had for their ſhare as contemptible, and therefore any thing might ſuffice to be offered. Doct. 1. The equity and juſtice of Gods ſentence againſt ſinners, eſpecially in the viſible Church, is not ſoon ſeen or laid to heart by them, nor the cauſes procuring it, conſidered; therefore is it ſo needful to preſſe it, as here. 2. Neceſſary truths and inſtructions are oft-times ſo ill heard, that they muſt be again and again preſſed, therefore is that ſame doctrine repeated here from v. 7. 3 Contempt of God and his ſervice is no where more rife, then where there is moſt frequent occaſion of ſervice, and it is ſuperficially performed; for, the Prieſts being ſtill before God, and ſtill about ſervice, they prophane his Name, and ſay, The Table of the Lord is polluted, &c. 4 Hypocritical and formal worſhip is a prophanation, and taking the Name of God in vaine, and in its own kinde an hainons breach of the command, for which God will not hold men guiltleſſe; for, Ye have prophaned my Name, in that ye ſay, The Table of the Lord it polluted, &c.
Verſe 13.
Ye ſaid alſo, Behold, what a wearineſſe is it? and ye have ſnuffed at it, ſaith the LORD of haſtes, and ye brought that which was torne, and the lame, and the ſick: thus ye brought an offering: ſhould I accept this of your hand, ſaith the LORD?
A further evidence of their prophaning his Name, (which yet confirmes the ſentence) is, that they ſerved God with wearineſſe, and ſnuffed at the frequencie of ſacrifices, and multitude of ceremonial obſervations. Whence it came to paſſe, that they made no conſcience of ſacrifices, but the people brought, and they accepted what came to hand, or could do no good otherwiſe, which their own conſcience might tell them could not be accepted. Doct. 1. Wearying and repining at Gods ſervice, as it is the ordinary ſin of all within the viſible Church who are earnal, and ſee not the Majeſtie of God, nor feel ſweetneſſe in worſhip; and eſpecially is the ftuit of contempt of him: So it is enough to make ſervice abominable before God, ſeeing he loves and requires a willing people; Ye ſaid alſo, What a wearineſſe is it? and ye ſnuffed at it. 2. They who wearie in Gods ſervice, if they do not quite abandon it, will ſoon ſleight it, and minde nothing more when they come about it, then how to get it over any way; for, Ye brought that which was torne, and the lame, and the ſick for an offering. 3. When men have bred themſelves to wearie and ſleight God in his ſervice, it is no wonder to ſee clear light and their conſcience prove no aw-band or tie unto them, they will ſoon either ſilence or ſleight its voice; for, God appeals to their own conſciences, Should I accept this of your band? as pleading for him againſt themſelves, and yet they went on.
Verſe 14.
But curſed be the deceiver, which hath in his flock a male, and voweth and ſacrificeth unto the LORD a corrupt thing; for I am a great King, ſaith the LORD of hoſtes, and my Name is dreadful among the heathen.
Followeth upon theſe ſins the laſt part of the ſentence, wherein a curſe is pronounced upon them, for their great hypocriſie, in pretending too much forwardneſſe, and yet (out of diffidence, that if they gave their beaſts, they would be poore, and out of their contempt of God, as if any thing might ſuffice him,) they offered but the refuſe of what they had to God: the ſinfulneſſe whereof might appear, by conſidering the greatneſſe of God, which calls for other ſervice; and from the reſpect he hath among heathens, by reaſon of common Providences, whereof ſome proofs appeared, when God ſhewed forth himſelf in delivering them from Babylon. Doct. 1. As to be under a curſe from God is the ſaddeſt of judgements, though no preſent outward affliction ſhould follow thereupon; ſo it is the portion of obſtinate ſleighters of Gods worſhip: Curſed be the deceiver, &c. 2. The Lord abhors the wrongs that are done under faireſt pretences of zeal and piety, more then theſe that appear in their own colours, as being twice an injurie; for, The deceiver is curſed, who doth all under colour of zeale and forwardneſſe, making vowes which are a teſtimony of ſingular affection; and performing them, which ſeems to ſpeak integrity, He vowes and ſacrifices, and yet it is but a corrupt thing, when he hath better. 3. Albeit the Lord can get nothing of it ſelf perfect from his people, yet it is their duty not to give him the refuſe of what they have, as if all were loſt that is employed in this ſervice, but to ſpend and employ the beſt of their ſtrength, time, parts and affections in his ſervice; and albeit our obligation go far beyond our ability, yet it cannot but procure a curſe, when willingly we lie by, and emprove not all received ability; for, He is curſed, who hath in his flock a male, and voweth and ſacrificeth to the Lord a corrupt thing. 4. As double and ſuperficial dealing in Gods ſervice, floweth from mean thoughts of him; ſo his greatneſs is ſuch, as wil not ſit with affronts, eſpecially under pretence of doing him honour; for, this is one reaſon of the curſe; For I am a great King, ſaith the Lord of hoſts. 5. The eſtimation that very Pagans are forced to have of a Deity, by reaſon of common Providences, and of the true God from what they ſee of him at any time in doing for his people, and againſt their enemies, may condemn the contempt of him that is among his ſeeming friends, and ſhew the equity of his plaguing them, that he may ſet forth his glory to the world, upon them who would not honour him, It is another reaſon of the curſe, My Name it dreadful among the heathen.