Commentary on the Old Testament Volume 2-4, Biblical commentary 7 · minor prophets · Malachi
THE PROPHESIE OF MALACHI:
CHAP. I.
THE burthen of the word of the Lord to Israel by Malachi. As this Prophet is placed last of all the small Prophets, so he is generally thought to have written last, and that by most after the building of the Temple finished certain yeares, even in the time of Artaxerxes, who sent Ezra the Scribe to Jerusalem, because the unlawfull marriages, that were then made with heathen women are by him reproved, and they began now that they had a Temple again to be weary of the charge of the sacrifices and of Tithes paying, and of the Temples building he speakes nothing, as Haggai and Zechariah did, which he would not certainly have done, if it had been still in building. Hee prophesied therefore as is most probable above 30 yeares after the Temple finished, because Darius reigned 30, and the Temple was finished, An. 6. of his reign. And when Ezra came into the Holy Land it was the 7 year of Artaxerxes, and Ezra 7.he continued there till the coming of Nehemiah, An. 20. Who this Prophet was, but onelyonly that his name was Malachi, my Angel, it is not said, whence some conjecture, that he was an angell, but this is a very weake ground for it, sith men, Ministers of the Churches of God are called Angels, Rev. 1. & 2. Some will have it to be Ezra, and what is to be thought hereof, and what arguments are brought, pro and con, hath been already shewed, Ezra 7. Hee V. 2.beginneth his Prophesie with recounting Gods love to Israel, by which name he now calleth the Jews that returned out of Babylon, amongst whom some of other Tribes were mingled.
I have loved Jacob and hated Esau: of which love he sheweth that they were V. 3.unworthy, because they fleighted it, saying, wherein hath hee loved us? And thus he makes a way to the ripping up of their grosse ingratitude and to the justnesse of his challenging them for all their reluctings against him and his service. Of Gods loving Jacob and hating Esau, whilest they were yet unborn, see my Exposition upon Rom. 9. 23. Here a demonstration of Gods love to Jacob and hatred to Esau is made onelyonly from this, that Esau his habitation was as a desert, but Jacobs, although in be here expressed so but left to be understood, fruitfull and pleasant. But it may be said, What is this to ground the extraordinary love of God upon more to Jacob then to Esau, seeing the countrey of Babylon was more pleasant and fruitful, then Canaan, and yet given to heathen people that were idolaters? To this Calvin answereth very well, Calvin.that the land of Canaan is not to be looked upon, when Jacob was promised it and his posterity planted in it as a most fruitfull countrey onelyonly, but as an inheritance conferred upon him as the first born, and chosen hereunto by God out of his meer mercy and grace, although his brother Esau were born before him, and so a type of the everlasting inheritance to come. And on the other side upon Mount Seir, a rough, a barren countrey where Esau was placed as upon a curse following his sleight esteeming and selling away his birthright, and a signe of Gods reprobating him for ever. And of this Malachi putteth them in minde to make them ashamed, when Gods love was so extraordinary toward them above others, that might as well have challenged interest herein for the sake of their parentage, whereas they commonly boasted of this, that they came of Abraham, Isaac, and Jacob, most famous for Gods gracing them above all others in the world, for which they thought God so fast bound unto them, that whatsoever they did they should not be rejected, which made them bold to live in all manner of wickednesse, and the neglect of holy duties towards God injoined them; of this therefore Malachi telleth them, and sharply reproveth them for it, seeking the more to move them from the consideration of Gods free love and not any merit of theirs more then in the Edomites, from which this his beneficence flowed, and threateneth them with rejection for it, and the taking in of the Gentiles into favour through Christ in their stead, vers. 11. And this serves for an admonition to us, who Note. injoy together with the true religion the like worldly blessings above the inhabitants of many other peoples, that we by our ingratitude doe not likewise provoke God to reject us, and drive us from these injoyments.
Whereas Edom saith, We are empoverished, but we will return and build the desolate V. 4.places, thus saith the Lord, they shall build, but I will throw down. Here the judgement upon Esau and his posterity is further set forth by shewing, that it should not be as that which came upon Israel, as hath also been before taught by other Prophets. For although Jacob should be likewise judged by enemies coming and possessing his countrey, yet he findeth so much favour, that he is againe to his ancient dwelling restored, which is meant, when he saith V. 5. V. 6.yee shall see and the Lord will be magnified from the border of Israel. Vers. 6. A son honoureth his father, and a servant his master, &c. Here the Prophet cometh plainly to tell them of their ingratitude, when as God had so greatly obliged them unto him, dealing with them as a most gracious Lord and Master, yea as a loving father, but they contrary to the common Law of Nature had not honoured him accordingly, but despised him, yea their very Priests despised him, wherein he speaks much like unto the Prophet, that was sent to Eli the High Priest to expostulate with him in Gods name about the wickednesse of his sons, who were Gods Priests. For he telleth him of severe judgements to come upon his family, concluding with this saying, I will honour them that honour me, but such as despise …e shall be lightly 1 Sam. 2. 30.esteemed. He meaneth here doubtlesse the exorbitances of the Priests, who went before others or joined with them in taking strange wives, as Eli his sons had, joining themselves to strange women, committing adultery with them, when they came to the the Tabernacle, as we may see Ezra 10. 18. yet ye say, Wherein have we despised thy name? ye offer polluted bread, &c. and that the table V. 7.of the Lord is contemptible. For the better understanding hereof it is to be noted, that the bread here said to be offered was shew-bread, concerning which the Lord made a Law, that it should be of fine flower, and by bread is not only meant that and the bread of the meat offerings; but the sacrifices of beasts also, all which together are said to be polluted bread, because they brought them not of the best, but course bread and sacrifices of Beasts blemished, for the Lord required the best of every thing, as appeareth Levit. 1. and chap. 2. For that this is the polluted bread here meant, is shewed, vers. 8. V. 8.When yee offer the blind, is it not evill? or the lame or sick? And thus they are said to have made the Table of the Lord contemptible, touching which it is to be understood, that as he had an altar, so then he had a Table also for shew-bread for offering of base things, upon both which they are here so sharply reproved, having named the Altar before to intimate the basenesse of the beasts offered upon it, so now he nameth the table, intimating, that there is no lesse fault about the making of their Shew-bread. For it was Gods wil, that these things should all be of the purest and perfectest, because the pure and immaculate Lamb of God was hereby figured out, and the same the bread that came down from heaven▪ more excellent then the Manna, that fell in the wildernesse. The Priests most probably having part of all sacrifices, to the end that the more might be brought refuse none, but if any man should say I have a lame beast or sheep, or blind, and so not fit to be kept, and if it mighti be accepted, I would be willing to offer it, as men doe in respect of their own diet, kill up and eat such beasts being otherwise likely to lose them: so the Priests hearing this said, bring it notwithstanding, we will make it serve the turn as well in the Lords house, as in one of your own. Now to doe thus was an intolerable contempt, and likewise it is now under the New Testament, when such as despise knowledge, and so are blind, and ignorant, Note. the lame and sick of notorious sins are permitttd to come to the Lords Table, for which it stands the Ministers of the Gospell in hand to prohibit them, and to require them first to get knowledge, and by repentance to seek the cure of their soules diseases through faith: wherein yet they are not to take themselves to be so tyed, as that if upon such prohibition the unworthy will not be made to refrain, that should forbear their administration. For the Apostle in such case giveth not any such order, but only, he saith, Put such an one from amongst you, not adding, if ye cannot, forbear celebrating 1 Cor. 5.this holy feast altogether, as many in our Church through mistake doe to the grief of many good soules, children, that by this means cannot have their bread. It is true indeed, they make the Lords Table contemptible, that countenance them in their pressing to it, or invite them without reformation, but for their sakes to deny accesse unto it to the godly and righteous of life, is to make it, if not contemptible yet superfluous, and unnecessary to salvation.
And now I pray you beseech God, that he will be gracious unto us, this hath been by V. 9. Gualter. Calvin.your meanes, will he regard your persons? Some think, that the Prophet here exhorts the Priests to repentance, but others, that he speakes ironically deriding their prayers, as being of no force with the Lord, because coming from men so vitious, although they by reason of their Office were mediatours to God for the people, representing the mediatours to come, and for this thought highly of themselves, and would be so accounted by others, that all might come to them to crave their prayers. For these words, this hath been by your meanes, Heb. it is, this hath been from your hand, and he shall accept faces from you, trust may be given to your prayers, from whose hands such sacrifices have been offered, and the persons by you commended unto him shall be therefore doubtlesse accepted, in all which he doth but deride them and their doings, as being most unlikely to prevaile for any good at Gods hands. And this is most genuine, as will appear from the words before going, Offer it to thy Governour, will he accept thy person? and the words following, vers. 10. I have no pleasure in you, neither will I accept an offering at your hands, saith V. 10.the Lord, here being also more words premised as shewing the cause, why they were not accepted, Who is there amongst you, that would shut the doore for nought? neither would yee kindle a fire upon my Altar for nought, that is, I know well enough, what yee seek when yee open the doores of my house to goe in to pray, and when yee kindle fire for sacrifice upon mine Altar, verily your own worldly gaine, not the discharge of conscience of your duties towards men. And who so in so base mindednesse ministers at Gods Altar can never be accepted, seeing God accepts of nothing done in his service by any man, unlesse he doth Note. it out of duty to him, being so disposed to the doing of it, that although he should have no worldly reward for his labour, yet he would goe on in doing of it, that God may have glory, and mens soules, at the least some be edified, and benefited thereby, and their temporall good also, which hee out of his love desireth, procured. Yet he may lawfully desire the wages due unto him, 1 Cor. 9.and by God ordained for such as preach, to live upon, declining only the filthy lucre, being given to which is by the Apostle condemned in every 1 Tim. 3.Bishop.
For from the rising of the Sun to the going down thereof my name shal be glorified amongst V. 11.the Gentiles, and they shall offer incense. Here follows the rejection both of these wicked Priests & people, another being taken in their stead to offer the incense of prayer and the sacrifice of praise all over the world; of which alteration, see Hieron. August. Cyrill. Eusebius. Chrysest.Rom. 11. Jerome I grant, understandeth this sacrifice of the Eucharist, which is a pure sacrifice and cannot be defiled or made unacceptable by the unworthinesse of the offerer, and with him agreeth Augustine and many more of the Fathers. But this is laid hold upon by the Papists to prove the reall presence by transubstantion, and consequently, that the Priest in the masse offereth up Christ againe and again, of whom Saint Peter saith, that he was but once offered: and yet they doe worse hereupon to infer adoration to be due unto it, which none of the Fathers ever thought of, and but for burning incense withall after the manner of the old carnall service, which is done away. But for thanksgiving being a sacrifice, and the best sacrifice, see Psal. 50. and incense, prayer, where it is said, Let the lifting up of my hands be as incense, that 1 Thes 5. 17.we may sedulously apply our selves hereunto, morning and evening, yea continually.
But yee have prophaned it in that yee say, the Table of the Lord is polluted, and V. 12.the fruit of it contemptible. Here the Prophet reflects againe upon that, which he had before said, meaning by their prophaning of his name their offering of polluted bread to his dishonour. Now he saith not onelyonly so, but that they were so audacious as to say, the Table of the Lord was polluted, that is, no more then one of their Tables, any bread would serve to be set thereupon; and then he varyeth the word and saith, the fruit of it is contemptible, Calvin.the same thing being meant, but set forth in other words, so Calvin: but by the fruit thereof I conceive rather, that the good coming by offering here was so little, that it was not worth the speaking of, as the wicked are brought in by Job, saying, What profit shall we have if we call upon him? although Job 21. 14. 15.as Calvin saith, it is not probable that they would be so grosse, as to say thus openly with their mouthes, but their practice shewed that they said thus in their hearts.
Yee have said also, what a wearinesse is it, and yee have snuffed at it. Here partly V. 13.in more words, and partly in the same he further setteth forth the same sin which is also to be understood, not as spoken out, but muttered or spoken in their hearts, and unto the lame and the sick, for which he challenged them before, the torn is also added here, Vulg. Yee have brought in of things gotten by rapine, the lame and the sicke, de rapinis, and so the word foreign signifieth: so that they are here charged not onelyonly with bringing blemished and vile things for sacrifice, but also wrongfully gotten, or by violence taken from others, which was most abominable, and such an offering doth he make, that out of goods ill gotten giveth to any good use, without first making restitution with Zacheus: he offers the lame, that doth good, but it is with an evill heart, seeking more his own praise then Gods glory, or grudging at that which he doth; and the sick, that doth good, but liveth still in sin.
But cursed is he that in his flocke hath a male, but voweth and sacrificeth a corrupt V. 14.thing. This is added to meet with them, that said, we are pooremen, and bring as good as we have, but this, he sheweth was to pull down Gods curse upon them, having a better sheep in his flock meat by a male, yet bring the worst. So the great God will never put it up at his hands, that serves him so unworthily, as to use fraud about his dues, giving the worse for the better, as is the manner of too many now a dayes.
CHAP. II.
ANd now O Priests this command is to you, if ye will not hear, nor lay it to heart, I will curse your blessings, ye I have cursed them already. Having laid open the great sin of sleighting the service of God, ch. 1. now he applyeth it to the Priests, his Ministers in speciall, threatning them above others therefore, because that by their means it came to passe, that such grosse abuses were committed, seeing it was their duty to have taught the people better, & that their blemished mutilated sacrifices were not acceptable, but abominable to God, giving them to understand, that God was so farre from being therefore reconciled unto them to patdon their sins and to send down his blessing upon them, that he was hereby more provoked to wrath and displeasure against them. They might haply saith Calvin, lay the fa… upon the people and excuse themselves, saying they offered such sacrifices as they would bring, and no better could they offer, as is the common manner, one to excuse himselfe by laying all Note. the fault upon another; but God saw, that it was through their fault that it was thus done, they had the commandement about sacrifices, what manner of ones they should be, but they layed it not to heart to presse the people to bring them accordingly without blemish and of the best, and this is the thing for which they are so sharply reproved here. A man may then Note. hear Gods commandements, but unlesse hee layeth them to heart with all good care to doe accordingly, wherefore he repeateth the same again at the end of the verse also, as a thing by all men seriously to be considered. I will curse your blessings. This is spoken in alluding to Aarons blessing of the children Numb. 6. 23.of Israel by Gods owne appointment, after whom other Priests did the the like, but hereby he sheweth that they might blesse, but he for this intolerable abuse about sacrificing would curse, and so their blessings should prove cursings both to themselves and all the people. And how this cursing should work he sheweth, v. 3. saying, I will corrupt your seed and spread dung upon your faces even the V. 3.dung of your solemn feasts, and one shall take you away with it, that is, ye shall be cursed in the seed committed to the ground, it yeelding no increase, and by ignominy and reproach coming upon you, none having you in any esteem any more then men besmeared & stinking with dung upon their faces, against whom coming near every one cryeth out fie upon you, ye stink so, that we cannot endure your company, whereas they above others of the children of Israel were honourable for their holy Orders sake, to which God had chosen them, passing all others by; whence note, that unworthy Ministers of most honourable make Note. themselves the basest of all others by their ill demeanure in their place and calling, so that they are justly had in abomination and vilified amongst the people, God being the authour of this their debasement, whom they have so greatly dishonoured. And by reason of such the Ministery of England, which was wont to be had in so high esteem amongst the people, is now generally vilified more then any other sort of men. But let every one take heed, how for the sake of some, upon whose faces God hath spread stinking dung, they promiscuously vilifie others also, whose faces, yea their very feet shine as Angels, as it is said, How beautifull are the feet of those that bring Rom. 10.glad tidings of peace, &c. For thus this land hath made it self greatly guilty by proceeding against many learned, holy, and well deserving men of God meerly for their zeal to God and their King, which it is to be feared, cryeth aloud for vengeance in the ears of the Lord of hosts, even the dung of your solemn feasts, and one shall take you away. This is added because that many beasts being at such times brought together for sacrifice, abundance of dung came from them; but for their wickednesse he saith, that they having their faces spread with this dung, should be taken and carryed away and cast upon a dunghill in an out base place, as this dung was, being there trodden under foot of all men, even the vilest. And it is to be noted, which was said before vers. 2. that the Lord saith not only, I will curse your blessings, but I have cursed them already, Note. for hereby their stupidity is intimated, in that by the sense of Gods judgements they were not moved to repentance, as any man, but a stock or a block is, even children and beasts being by the rod and whip wrought upon to do better, as Calvin noteth: but why he should reject the common received exposition Calvin.before going, about Cursing blessings, as too dilute, I cannot see, and referre it only to Gods curse upon the blessing of the earth plentifull sructification, seeing the priests blessing was by the Lord appointed as a means hereof, and of all other blessings also.
And ye shall know, that I sent this commandement unto you, that my covenant might be with Levi. V. 5. My covenant was with him of life and peace and I gave them to V. 4. V. 5.him, for the fear wherewith he feared me. Here the Lord by his Prophet seeks to stirre up the priests to repentance by recounting, how the Lord first chose the tribe of Levi, making a covenant with it, that none of any other tribe but only of this should serve at his altar, and how faithfull at the first they were, both Aaron, Eleazar, Phinees and others. But they now bearing themselves upon this dignity conferred upon their tribe, thought that howsoever they misdemeaned themselves they must needs be accepted. But the Lord hereby teacheth, what manner of men all his ministers ought to be, or else they are falne from the dignity of their order, and become most base and vile, as these wicked priests are said to be vers. 9. So that there is no pleading for Bishops now adayes, that the Apostles were men of great eminency and to them the keys of the kingdome of heaven were committed, therefore we that are their successours are partakers and ought to be partakers of the same dignity, and all men ought to be obedient unto us. For this argument Note. is of no force, but only to such as are in conditions like unto them. 1. For the fear of God. 2. The law of truth in his mouth and no iniquity in his lips. 3. His V. 6.walking with God in peace and equity. 4. Turning many from iniquity. For thus every minister of God ought to be qualified, and then he saith something in challenging respect and submission from the people, but otherwise not.
1. Aaron and the priests feared God and eschewed evill, as the fear of God is further set forth Iob 1. 1. But the priests now had no such fear of God in them, being wicked and licentious in their lives.
2. They duly and truly taught people the Law and will of God, holding them unto it in their sacrifices and offerings bringing to his tabernacle, but these allowed any sacrifices, though never so imperfect. See the like unto this said of Levi by Moses, Deut. 33. 9. in speaking of his zeal for God, and commending it when he slew those that committed idolatry with the golden Exod. 32.Calf, not sparing any how near or dear soever unto him.
3. They led a most holy and righteous life meant by his walking with Gen. 5.God in peace and equity, as Enoeh is said to have walked with God.
4. His care was by all means to convert souls. But these minded nothing lesse then the conversion of souls, yea they walked in the way of the wicked instead of walking with God, whereby others were the more incouraged in their evill wayes. And the like hath been done by the community of our ministry, especially of late daies, and specially by popish priests, which made them so infamous.
For the priests lips should keep knowledge, and they should seek the Law at his V. 7.mouth. This is added in reference to that which was said before, The Law of God was in his mouth, for hence he inferreth that now it should be with the priests likewise, whereas in stead of the truth, iniquity came from their lips, or at the least they did so, as that their doings were more then their speaking, or else they were mute like dumb dogs, when men brought imperfect sacrifices not reproving them therefore. To intimate this knowledg in them Hieron.Jerom observes well, that in the priests breastplate was put a Rationale, and in that Vrim lights, to shew, that he should be full of learning and light sufficient to inlighten all that came unto him, and Thummim perfections, for his integrity in setting forth the will of God, not depraving it in any thing: to which purpose excellent is the saying of Vincentius Lyrinensis, upon the depositum, Vincent. Lyrin. contra haeres. novitates. Depositum apud te, non inventum a te, quod re cepisti, non excogitasti, non altquid ingenii, sed doctrinae.or that which was committed to Timothy. It is that, saith he, which was committed to thee, not found out by thee, which thou hast received, not excogitated, not a matter of wit, but of learning, not of private usurpation, but of publick tradition, a thing brought out by thee, not from thee, in which thou oughtest not to be author, but keeper; not an institutor, but a follower. Thou hast received gold, render gold, I will not have thee render, other things for these, I will not for gold have lead impudently rendred or brasse fraudulently. Here is then both a charge to Gods ministers to study to be knowing men, and accordingly to be diligent in teaching and sincere, and also to people to frequent their teaching, as if God should send an angell from heaven Note. to bring a message from him unto them, as the word foreign, He is a messenger of the Lord, signifieth, and therefore by Jerom it is rendred Angell. And hereby all men are taught to beware, how they devise any Expositions of holy Scripture of their own heads, but follow those only, which they receive from Gods faithfull Ministers, who in their teaching aime at nothing else but their conversion, and hereby may be known; and by this, that they study to divide the word of truth aright, as Timothy is exhorted to doe.2 Tim. 2. 15.
Have we not all one fathen? hath not one God created us? why then deal we treacherously V. 10.against his brother by prophaning the Covenant of our Fathers? Here the Prophet proceedeth to censure not only the priests, as hitherto but even all the wicked Jewes; and here by father we are to understand Abraham, not God, as some doe, taking the next words to be spoken exegetice, Hath not one God made us. For as Calvin well noteth, here are two things joyned together, the consideration Calvin.of this, that they all come of one father Abraham, and that they all above other peoples were Gods creation, and therefore in them being so strongly bound one to another it were an intolerable sinne to deal treacherously one with another. For it is not to be thought, when he saith, Hath not one God created us, that he meaneth his creating of all men, as these words are commonly taken in other places, but a spirituall creation, according to which the elect are in speciall called His creation. Rom. 8. 22. As I have shewed is meant by the words, foreign, upon that place, and Eph. 2. 10. We are his workmanship created unto good works, and Psal. 23. He is our maker, and Esa. 60. 21. the Church is called the work and frame of God. The meaning then is, God in Abraham hath made us all a royall generation, so that root by means of so holy a father alone they came to be an holy and peculiar people; but of this God was the author, Abraham the instrument or conduit pipe, whereby this great grace flowed out unto them by reason of the covenant, which God made with him and his posterity. But break this covenant, as the wicked Jewes then did, and frustrate this grace in respect of them, for which cause it stood them in hand to hearken to this reproof, shall we deal treacherously and break the covenant of our fathers? that is, whereby God tyed himself to them, and through them to their posterity? Oh fear and tremble to think upon your running by your treachery into so great a danger. And for us, whom God hath made his people peculiarly by Christ, and faith in his Name, this reproof also speaks to us, shall we, that have one Father Christ, and one creator in the sense before said, deal treacherously one with another, and not hold match together within our selves, and so break the covenant of our common fathers, Abraham and Israel, whose children we are said to be, and after whose name we are called, Israel Rom. 9. Joh. 1. 43. For of mixt marriages with strangers serving strange gods he here sheweth, that he speaketh in saying, shall we deal treacherously, and then vers. 11. Judah hath dealt treacherously, and hath prophaned the holinesse of the Lord, which he loved, and marryed V. 11.the daughter of a strange god. Here for holine…se, the vulg. hath sanctification, Hebr. it is foreign signifying as Calvin hath it, sanctuary. But the meaning is the same, for it is spoken of the Church of Israel, which was separated from the people of other countreys, as holy to God, as the Church in the New Testament, is often called Gods house, and Israel his sanctuary, Psal. 114. although literally by the sanctuary is understood the place of publique worship, but here as the Caldee Cald. par.hath it, the souls of the faithfull are meant, which God loveth, the Church of the Jewes then considered, as a body separated from others to be holy, and delighted in by the Lord, was prophaned by such marriages, because he that joynes himself to a woman an idolatresse becometh one flesh with her, and so 1 Cor. 6. 18.is made a member of her in stead of being a member of Gods holy Church. Now that this was to deal treacherously and to break the covenant, appeareth, because God strictly tyed them from making any such marriages, Deut. and the same is injoyned Christians, 2 Cor. 6. 16. He then prophaneth Gods sanctuary also, who being a Christian marryeth with an infidell, or if not an unbeleever, a misbeleever, because a worshipper of idols or images, for they are all one, the same being an idoll in Greek, that is an image, in Latine imago, and therefore he that marrieth a papist deals treacherously, and prophaneth Gods sanctuary, which he will not indure: an idolatresse is called the daughter of a strange God, not because she was made by him, but because he was honoured by her as a father.
The Lord will cut off the man that doth this, the master and the scholar out of the V. 12.tabernacles of Jacob. Hebr. The watchman and the answerer. But here by the master the teacher that watcheth here unto is meant, and the scholar that answereth him by learning and being conformable to his Doctrine, whether good or evill, but here they are meant, who being taught by the evill example of their teachers, that is, the priests, followed them in making such unlawfull marriages, and therefore further to declare whom he meant by such a watchman, he addeth and him that offereth gifts. A plain description of a priest, whose office it was to offer the gifts brought by the people, for of the priests being faulty in the same kinde, it was spoken before.
This have ye done, and covered mine altar with tears. That is, caused it to be V. 13.covered with the tears of your wives of your own nation, whom ye have unkindly put away, that ye might take unto you wives of the heathen, being moved more by fleshly lust, then by the Law and fear of God. And in saying covered, he meaneth, that their offerings were by this means so covered, that although laid upon the altar, they could not be seen to be accepted of, as is shewed in the next words, insomuch that he regardeth not the offering any more, nor receiveth it with good will at your hands. Hereby it seemeth, that their wives being so put away, as hath been said, came before the Lord at his altar to complain, whereby he being just, was stirred up to reject them, and their service, that did them so great wrong; thus Gualter and others generally, Lyra. Calvin.but Lyra and Calvin otherwise understand this of the priests weeping at the altar, because that although they offered sacrifices, they saw, that they were not accepted, but lay under the curse of unseasonable weather and barrennesse of the earth still. And this he saith, ye have done again, Hebr. the second time, for he had first laid to their charge that they offered mutilated sacrifices, now for second sin to the provoking of God to continue in his wrath against them, they hypocritically thought to pacifie him by their tears, without turning from the sin of mixt marriages with the heathen, wherein they lived, which tears yet were not shed for that sin, for then they would have put such wives away, and resumed their former wives again, but for that the judgements of God continued after their offering of many gifts, whereby they found that they were not accepted before God, as they expected, So that this passage is not much unlike to that, Esa. 58. Why have we fasted, and thou regardest it not? and this exposition is rather approved by the words following, Hebr. foreign, from no more face to the sacrifice, that is, from hence ariseth your sorrow, viz. that Gods countenance is not towards your sacrifices to the removing of his judgements. Here note, that sorrowing and praying under the lash of Gods scourge, is so far from pacifying Note. him, if there be no reformation of life, that his wrath is more stirred up, and good reason, because thus the sinne is doubled, according to the words here, This thou hast done the second time.
Did he not make one? yet had he the residue of the spirit: and wherefore one? because he sought a godly seed. Hebr. Did not one make the residue of the spirit in him? and V. 15.wherefore one? because he sought a seed of God. Here the Prophet to convince them of the errour of their way in putting away their former wives and taking others, brings them to the originall of matrimony, and because the saying is imperfect, Did not one make, no more being added to shew what he made, it is to be supplyed thus, Did not one God make man and woman, as Christ for further explication saith, Have ye not read, that he who made them at the first, made them male an female? That is, did he not make one man and one Matth. 19. 4.woman, joyning them two together in marriage, not for the man to live with and keep his wife during his pleasure, and then to put her away and take another, but as long as they both live, and the residue of spirit in him, or rather, for him; that is, did he not make man, breathing into him the breath of life, or spirit of life, and the residue into the woman whom he made for him, being Gen. 2:in the frame and lineaments of her body like unto him, and in an understanding and immortall soul, and so an help meet for him? And what was Gods main end in doing thus, but that his seed might by their living all their life long together be increased? to which end he made man and woman, not man and women: and man and woman both holy and righteous, for he Gen. 1. 26.made man in his own image, male and female created he them: so that it cannot be the seed of God, which cometh of polygamie, or of mixt marriages with the unholy and unclean, such as heathens were, but that such as come of Monogamy, and Hagiogamy are reputed Gods seed, as is taught 1 Pet. 2. 9. and 1 Cor. 7. where it is said, otherwise your children were unclean, but now they are holy; and what is a royall generation but the generation of God, the King of kings, according to that Act. 17. we are his generation? To this effect Jerom and Hieron. Chrysost. Lyra. Gualter.Chrysostome, &c. But the Hebrews whom Gualter followeth, by this one understand Abraham, taking this to be the meaning. Why doest thou object to us (O Malachi) our leaving one wife to take another? did not that only rare man so greatly in Gods favour, Abraham, doe the like, in whom the spirit was more then in thee or Prophets of this time? which is meant by the residue of the spirit in him; and why did he it, but in zeal to seek the seed, which God had promised should come of him, which was the Messiah, he seeing, that he could no have it by Sarah, sought it by Hagar, a stranger an Egyptian: Or rather in these words the Prophet answers their objection, as if he had said, Do ye to justifie your selves in your wickednesse, object that man alone or one man, as he is called Esa. 51. 2. his example will not verily bear you out: for he did not so out of lust, but zeal, seeing that he and his wife Sarah were now old and not likely to have a childe between them, but ye through fleshly lust carrying to these strange marriages: he did it not without the consent of his wife, ye altogether against the will of your wives: he not giving over to love and dwell still with his wife, preferring another woman before her, but continuing a loving husband unto her, and when Hagar despised her, delivering her into the power of her mistresse to castigate that her petulancy. Calvin reproving all expositours, that went before him, renders it as in the New Translation, Did he not make one, giving the same sense yet with the first, but he preferres this reading, because otherwise the saying is imperfect, Calvin.Did not one make. For my part either rendering and exposition standeth to so good sense, that I know not whether to preferre, but because the word foreign one goeth before foreign made or did, I rather follow that reading, being for the exposition indifferent, Therefore take heed to your spirits, and let none deal treacherously against the wife of his youth; that is, take heed that ye be not carried away by the spirit of lust in you after strange women, your wives, whom ye first took, when they were young, and lived sweetly together with them, being cast off. For of the spirit in man, and its lusting, we read, James 4. 5.
I hate putting away, for one covereth violence with his garment, Hebr. for V. 16.hatred putting away, or putting away is hatefull: the Vulg. Cum odio habueris, dimitte. For these words, One covereth violence with his garment, Hebr. it is, And violence covereth over his garment, Vulg. Iniquity shall cover; but the word foreign signifieth either rapine, or iniquity wittingly committed. The Lord here sheweth, how odious to him a mans putting away of his wife before spoken of is, and that he who doth so, is all over covered with sin, as with filthiness, and shall be covered, or overwhelmed with Gods Judgments therefore to his destruction, for which he giveth warning against this sinne again, as before, ver. 15. Some following the Vulg. say, that the Prophet biddeth him that hateth his wife, put her away rather then keep her as a servant, giving her a bill of Divorce, it being more tolerable so to doe, then keeping her still, and shewing such palpable neglect of her, by marrying another, a stranger for her Beauty, to vex her the more. Yet if any man doth this, iniquity will cover his body, which is the garment of the Soul, as Jerom hath it, he shall be thus perpetually blemished, and liable to Gods wrath for so doing: and as some, by putting her away with a bill of Divorce, she shall depart with the more credit, as Esay 50. 1. it is on the contrary side used as an argument to aggravate Israels sinne, that she had a bill of Divorce, the fault will not light upon her, but upon him, she being made known hereby, not to have gone away from her husband in an whorish manner, but onelyonly for some particular dislike, through his morosity, or fleshly lust to another woman taken for her, which shall cover his garment, rendring him to all honest men loathsome, as one clad in filthy rags, and most of all to God: To this effect almost Calvin and Gualter, who render the words, as the Vulg. Latine, but Junius is for the former reading, which I also prefer.
Ye have wearied the Lord with your words, when ye say, Every one that doth evill, is V. 17.good in the sight of the Lord, and where is the God of Judgment? Here the Prophet cometh to another sinne, viz. their exclamations against God, and blasphemous clamourousnesse, when he did not for them what they desired forthwith, they as impatient of any delay complained against him; or if he delayed to lay his judgments upon their Heathen enemies; for in this case they exclaimed upon him, saying, that he favoured evill doers; and both in this, and the former, they cryed out, no God; the interrogative, where is the God of Judgement? being a most vehement affirmative, and therefore it is as if they had hence argued, and concluded, that there was no such just God. And their Argument, as Calvin hath it, seemes to stand thus, He that is a just Galatin.God will hear, and doe for those that call upon him, and be revenged upon the wicked enemies of his People doing them mischief, but God doth neither, therefore he is not just. See the blasphemy that impatient men fall into, that Note. will not wait upon God, but will set him the time when he shall help them, or else look for no help from him at all, that we may learn contrariwise to wait Gods leisure, till he will come and help us, as David speaketh, Psal. 123. They that doe otherwise, make the Lord weary, and ready therefore to depart from them, and leave them in misery.
CHAP. III.
BEhold, I will send my messenger, and he shall prepare the way before me; and the V. 1.Lord whom ye seek, shall suddenly come to his Temple, even the Messenger of the Covenant. In Hebrew, this is the third verse of this chapter; the two last verses of chap. 2. being taken from that, and set before this, in Vulg. the last verse onelyonly. But forasmuch as this is a new Prophesie touching Christ, and so differs from the Argument handled there, it being altogether reprehensive, this consolatory, it is best to begin this chapter here. The first words, are the words of Christ touching John the Baptist, as appeareth, Matth. 11. 10. where our Lord being asked touching him, saith, This is he, of whom it is said, behold, I send my messenger before thee: The third person being put there for the first here, as is usuall amongst the holy men of God, when they speak of themselves out of modesty, as Matthew, and John the Evangelist doe. Now he prepared the way before Christ, by Preaching, and Baptizing, in way of preparing men to his Preaching, and Baptizing. And the word my Messenger, is Hebr. Malachi, my Angel; the same with his name, that wrote this Prophesie, happily given him because he wrote of Malachi, my Angel, John the Baptist, and of Malach haberith, The messenger of the Covenant: And John the Baptist might well be set forth by this name of Christs Angel, because he pronounced of him, that he was more then a Prophet, and what can such an one be but an Evangelicall man? The Lord, whom ye seek, shall suddenly come to his Temple; that is, Christ, who soon after Johns preparing his way, came to the Temple, and Preached, and did Miracles there; for betwixt Johns beginning to Preach, and his, there were but six months. And he saith, The messenger whom ye seek: because the Messiah was generally desired by the Jewes, although not received by his own when he came, because they would not beleeve that he was the Lord promised. And he is also called, The Angel, or Messenger of the Covenant, whom they delighted in. For although he were equall with God the Father, yet he humbled himself to become his Messenger, sent out into this world, That all who believe in him, should not perish, but have life everlasting; John 3. 16.and therefore the delight of the Soul. And he addeth again, He shall come, saith the Lord of hosts, to shew his double coming; 1. To convert Souls. 2. To save all the converted, but to destroy the hard-hearted, and unbeleiving, for ever in Hell fire.
For which he saith further, Ver. 2. But who shall abide the day of his coming, and V. 2.who shall stand, when he appeareth? the Vulg. Who can think of the day of his coming? expounded by Lyra (whose is also the foregoing exposition) by that of our Lyra.Lord, Of that day and hour knoweth no man: But the word foreign signifiety sustinere, Matth. 24.bear, or endure, wherefore the Sept. hath it, foreign, and they that follow the Vulg. by conceiving understand, in the very thinking of that day who can bear it, because it shall be so full of Glory. Augustine is for the August. de Civit. lib. 18. cap. 35. Euseb. l. 5. c. 28. de demonstr. Evang. Theod. Hieron.exposition touching two comings, brought by Lyra, and Euseb. and Theodoret also; but Rupertus, and Cyrill, hold onelyonly one to be spoken of here; that is, his first coming; neither doth Jerom expound it of any other, who also saith, that these words, The Lord whom ye seek, shall suddenly come, are spoken in way of answer to those in the end of the former chap. Where is the God of judgment? as if he had said, seek ye after this God? he shall come suddenly, and when he cometh, he shall be like fire, so that ye shall not be able to endure his coming. And as Jerom, so Calvin, and more fully saith, that this is an answer given in an ironicall manner, The Lord whom ye seek, as if he had Calvin.said, whom ye make a shew to seek, but neither seek indeed, nor will receive when he cometh; but he shall come to his Temple, being first present there at 40 dayes old, then at 12 years old he shall sit there amongst the Doctors, posing them, and asking them questions, being admired of all men for his understanding, and answers lastly, to teach, and work Miracles at 30. And of this his coming, let no man doubt, for it shall be, saith the Lord of hosts, to the joy and comfort of some few; for which he saith, the Messenger of the Covenant, that is, The Mediatour of the N. T. in whom ye delight: But to the far greater part, his coming shall be intolerable, for the Jewes generally shall not indure him, but through the tartness of his reproofs, be stirred up to maligne, and crucifie him, which should turn to their destruction. So he shall be like a Refiners fire, and a Fullers soap, fire to burn up some, and soap to cleanse, and make white and shining by Grace others. And indeed that which is here spoken, cannot be applyed to any but his first coming. For at the last day there shall be no refining, but they that have been refined, and made to shine by righteousnesse, shall then shine in Glory; and after that time, offerings by the sons of Levi shall be made no more, as it is here said, that they shall; He shall purifie the sons of Levi, that they may offer to the Lord an V. 3. V. 4.offering in righteousnesse: then shall the offerings of Judah and Jerusalem be pleasant to the Lord. For this is done under the Gospell, when holy Ministers of Christ set forth by the sons of Levi, and the rest of Gods faithfull people set forth by Judah, offer prayers and praises from a pure heart continually unto him. Gualter also saith hereupon, ye think long for the Messiah, of whom ye have Gualter.heard, supposing, that then ye shall enjoy all worldly happinesse: then, and therefore ye are so obstreperous against God, for that he is not yet come. But alass (poor souls) he shall come indeed, but his coming shall be nothing pleasant unto you, for he shall first come into his Temple, and whip the buyers and sellers out thence; and he shall come as a refiners fire to burn up the drosse by his Word and Spirit, which shall be as piercing as a two-edged Sword, and as fire to consume the drosse, by giving judgment then against them, and shewing them their damnable estate, so that the wicked rabble, who were so importunate about his coming, had little cause to desire that time, being all drosse, and no silver or gold, and therefore such as must be consumed to their great pain and horrour. And as Christs first comming, so Note. his second, much more shall be to some few indeed a time of joy and delight, but to innumerable others a dismall and sad time for their utter rejection from the presence of God, and of holy Angels into utter darknesse for ever.
For I will come near to you to judgement, and I will be a swift witnesse against the sorcerers, the adulterers, &c. Here he goeth on again, as having reference V. 5.to their words, chap. 17. Where is the God of judgement? As if he had said, doe ye desire to know where the God of judgement is, I am he, and I will come near, &c. that is, by executing judgement upon you, will make you know, that howsoever sometime through my exceeding great patience I suffer the wicked going on in their evill wayes, yet the time shall come, when I will assuredly come thus nearer unto you, then you desire; and when that time cometh, I will no more be slow either to testifie against you, or to punish you for your adulteries, sorceries, false swearings, and oppressions, in which enumeration, as Calvin observeth, the sinnes against all the commandements, Calvin.that is, the Capitall sinnes are briefly run over, Sorcery against the first Table, and likewise false Swearing, Adultery, and Oppression against the second, to shew, that in the dayes of Gods judging no sinnes shall be forgotten. And this is threatned here, because they were displeased with God for his delaying to take his judgments off from them, when they made offerings Note. unto him, intimating, that we had need in our approaches to God, to consider our sinnes to turn from them, being with all fear and reverence alwayes before him, and not provoked by his delaying to help us to speak any words that may be provocative unto him: for then, instead of speeding of our desires, we shall have him draw near us to our confusion.
For I am the Lord, I change not, therefore ye sonnes of Jacob are not consumed; V. 6.Hebr. and Vulg. And ye sonnes of Jacob are not consumed; so likewise Calvin. He persisteth still in the same argument; being put to it to prove, that he was not mutable, having been indeed formerly the Patron and Protectour of his people, but now not moved by their prayers and teares to doe for them or against their enemies, as they were said to complaine, chap. 2. But here he proveth that he was not mutable both by his name, Jehovah, Essence, being alwayes the same, and by his immutability in his mercies towards the sons of Jacob, in that they having deserved destruction by their sinnes a thousand times, yet through the unchangeablenesse of his most mercifull and patient nature they remained a people to this day, and so should doe to the end of the world, which is the meaning of these words, as if he had said, I change not, and that appears by this, that ye being so sinfull and wicked are not consumed, and to this Exposition giveth light, that saying of Jeremiah, Lament. 3. It is Gods mercy, that we are not consumed, because his compassions fail not, thus also Calvin, although the first bringeth another Exposition, viz. rendring foreign by but, saying, but yee sonnes of Jacob, &c. that is, it may be said, yee have escaped my judgements hitherto, therefore yee hope to goe on so still, it is true yee are not yet our of my reach to bee proceeded against when I please; but this is so farre from the meaning, that it is not worth the naming. But the former is most genuine, and being so understood the next words follow aptly, From the dayes of your Fathers yee V. 7.have gone away from mine Ordinances; as if he had said, if I were changeable from my graciousnesse I would not have been with you thus long, who have traded so long in sin, whereby to provoke me to destroy you, &c.
Here he layeth open another sin intolerable amongst them, viz. their robbing of God in his Tithes, which no barbarous or heathen Nation will V. 8, 9.doe to their gods. For the tithe of the increase hath alwayes been holy to God even before the writen Law of Moses, and therefore it is said, Levit. 27. all the tithes are the Lords: and it appeares that this was known by tradition from the father to the sonne, not onelyonly amongst those of the holy line, as Abraham and Jacob, of whom the one gave, the other vowed tithe of all that hee had, but even amongst the wicked of the world, the Gentiles, who also many of them gave tithes to their Priests, as Carleton sheweth in his treatise of Tithes: which may serve to discover their weaknesse, who say, that paying Tithes is Jewish and a part of the ceremoniall Law, which is done away. It is true, there were some things ceremoniall before the time of Moses, which are now abrogated, as the distinction betwixt beasts and fowles cleane and uncleane, the offering of sacrifices and abstaining from bloud. But tithes were not of this sort, because they are not figurative, as those were, bloud, of Christs bloud, sacrifices of his offering himselfe a sacrifice for our sinnes, the beasts cleane and uncleane of those that are within the Covenant, and of those that were excluded herefrom. But of what tithes were a figure let him tell that can, for although foreign as it is a numerall letter signifying ten, is the first letter of the name of Jesus, yet it cannot hence be gathered that tithes figured out Jesus, because they are never by this letter set forth, but by the word foreign. And paying tithe was an honour done to Melchisedek as the Priest of the most High God, to whom that which was done had no ground in the Ceremoniall Law, either in the offering that was brought him bread and wine, or the giver of tith to him, that is, Abraham, in whom Levi and consequently Aaron paid tithe, as the Apostle reasoneth, Heb. 7. The honour which was once due to God and his Priest is alwayes due, if not by God abrogated: but such was this of tithing, and therefore still due to him, that is after his order, viz. Jesus, and that what is done to his ministers he affirmeth is done to himself, proveth, that although no Law be by him made for this under the New Testament, yet Christian people should voluntarily give them in ful, as they would not be counted such as rob their God. Jerome compareth Hierom.that which is here spoken with Nehem. 13. 10, 11. where it is said, that the Levites had not their portions, by means whereof the house of God was forsaken and their Covenant made chap. 10. 35, 36, 37. of duly paying first fruits and tithes broken, and that which is implyed by the Lords saying, bring al the tithes into my house, and I wil open the windows of heaven and powre you down a blessing, &c. with Nehem. 5. 2, 3, 4. where mention is made of a dearth, whereby they were greatly improverished, and saith, that what is there spoken by way of historical relation, the Prophet Malachi (whom he taketh to be Ezra) goeth upon in this place. Tithes and first fruits were not paid, as God had commanded for the maintenance of his Service, whereby his Ministers were discouraged from attending so duly upon their service about the Temple, and God was wronged by the holding back of that which he reserved of their encrease to himself. Hereupon God in wrath smote the land with dearth, by withholding rain and sending Caterpillars and Cankerworms to eat up and consume their fruits. And for this he challengeth them for robbing God, and promiseth upon the amending of this fault to blesse them with great plenty. And this indeed serves well for the opening of this Text, not being without looking to that relation so fully understood. And although the case of the Levites be here peculiarly handled, to whom Tithes by Gods Ordinance were then due, a part whereof was to goe to the poore, yet it cannot hence be gathered, that tithes should not be paid to Gods Ministers now under the Gospell, because our Lord Jesus was so far from releasing these, that he required much more in his followers, viz. to sell all and to give it to the poor, and therefore, because few would truly doe this, namely those extraordinarily stirred up, Act. 2.who sold their possessions and brought the price and laid it downe at the Apostles feet, Tithes at the least are to be given, or else the hire shall be denyed, of which our Lord saith, that the labourer is worthy, and the double Matth. 10. Tim. 5. 17, 18.honour, of which the Apostle saith, the Elders, that rule well, are worthy of double honour, especially they that labour in the Word and Doctrine. Gualter also Gualter.saith, that according to Gods example godly Princes have assigned tithes for the maintenance of his Ministers, and the relief of the poor, and the keeping of Churches in repair, as Jerom writeth to Nepotianus, and therefore it is sacriledge for Noble men to take them away in any place, as they have done, and to assign them to Monks and Fryers, and for Ministers of Cathedrals, to extend their revenues thus by robbing of others in their particular places, which abuse the Princes of the earth had need to reform, and in the meane season let all men pay what they have used and is allotted to the Ministers maintenance, as they would not together with them be guilty of the soul sinne of sacriledge. For the words here in the Hebrew it is foreign coming of a word signifying to take by rapine to destroy, and according to Jerome suffigere, to fix, whereupon he conceiveth, that the nailing of Christ to the Crosse is here intimated, but how this should be I see not, but the word having other significated, that is to be preferred, which agreeth best to the matter in hand, and that is committing rapine about Tithes, or robbing, or spoiling God, as a man that hath his goods taken from him, for so thithes are the goods of God whereby he maintaineth his servants the Ministers, that attend upon him in his house. For which cause he pronounceth them accursed, as sacriledge commonly hath a curse accompanying it, a curse wasting and consuming his estate, that committeth it, and the curse of unseasonable weather in the land where it is generally committed, and consequently of great famins Thus even some Note. heathens, that have robbed their gods, have been punished, and it is not to be passed over without observation, how many men of fair estates in this land have had all wasted by this meanes, and the Protestant Princes of Germany, specially the Count Palatine of the Rein, taking all tithes into their hands have lost all. For offerings here spoken of the Vulgar hath first fruits, but the word signifieth offerings, onelyonly whereas the first fruits were an heave offering lifted up, as the word foreign signifieth, they may come under this name also. Touching tithes said before by Jerome going in part to the poore, that was a by mistake of the tithe of the third year, Deut. 14. 28. upon which see my Exposition there.
Yee have said, it is vaine to serve God, and what profit is their that we have V. 14.kept his Ordinance. Here the Prophet goeth on to accuse them of another grosse sinne of prophane speaking against God, as if hee had no regard to mens well or ill doing, they that doe well and are observant towards him, being no whit remunerated with good therefore, nor they that doe evill the lesse blessed. Wherein he prosecuteth more at large the argument, upon which he was, chap. 2. 1. And this shewed the height of impiety to be in them, as in the wicked brought in speaking likewise, what profit shall we have if wee call upon him? And indeed if we look onelyonly at otward Job 21. 15.things of this life, it is to the uncleane, as to the cleane, to him that sacrifieth not, as to him that sacrificeth, yea the wicked often flourish most here, Eccles. 9. 2.as is complained, Psal. 73. Job 21. 7, 8. and it is a thing, wherewith even the righteous through their weaknesse are sometimes much affected: But they recollect themselves, as David did, and then they speak one to another, as V. 16.is here said, and what doe they speak, but although it bee thus for a time in this worke for their triall, and the making of the wicked more unexcusable, and the aggravatings of their finall condemnation, yet in the end they that fear God shall have so great a weight of glory, that the momentary afflictions shall bee no way comparable thereunto, and 2 Cor. 17.the wicked that laugh now shall waile and weepe world without end.
And they shall be mine, saith the Lord of Hoasts, in that day that I make up my V. 17.jewels, and I will spare them, &c. Heb. in the day that I make my peculiar, for it is foreign peculium, so likewise the Vulgar Latine; and Calvin, the meaning is, they shall bee my peculiar people, in whom it shall appeare that I delight in the day that I shall make, that is, a day of distinction and separation betwixt the vile and the Pretious, the Sheep and the Goates, that fear God, and that feare him not, as vers. 18. So that the day here spoken V. 18.of is the day of judgment, wherein every mans worke shall be made manifest, Note. and it shall appeare even to men what every one is, which lyeth hid from them here being knowne onelyonly to God, but then it shall both be known, and such as feare God shall as his peculiar people be taken 1 Cor. 3. 13.up to remaine ever with the Lord, the wicked being put down and sent into the everlasting flames of hell fire. And it is called the day, because as in the day all things are made manifest, but in the dark night, such as the time now is, unseen.
CHAP. IV.
FOr the day cometh that shall burn like an oven, and all the proud and the wicked V. 1.shall be as stubble. Here it is further made plaine, that the day before spoken of is the day of judgment, when the wicked shall burn for ever, as things in a a most hot fiery Oven. And in the Hebrew this whole chapter goeth on, as a part of the third without any distinction from it. The day of the Lord shall burn them up, and leave them neither root nor branch, this is added, to shew the desperate condition of the wicked in that day, they being like a a tree cut down and burnt the very stub so, as that not so much as one Cyrill.branch remaineth, whereby there may be hope of growing up againe, for so they shall perish and never be delivered.
But to you that fear me the Son of righteousnesse shall arise with healing in his wings, V. 2.and yee shall go forth and grow up as the calves of the stall: the word foreign here used signifieth, yee shall be multiplyed, the Vulgar, and Calvin yet render it, salietis, yee shall leap, which best agreeth with the similitude taken from Calves of the stall, which being let out run about and leap most joyfully as full of good bloud, so the people of God arising out of their graves at the last day, shall be as fair & fat cattle exulting and rejoicing exceedingly. Some understand this Gualter.as spoken first of spiritual comfort and joy, that the faithfull shall have in Christ, and the joy which the Jewes had after victories obtained over the captaines of Antiochus Epiphanes in the time of the Maccabees, extending it also, as vers. 1. to the threatnings against the wicked also. And Calvin noteth a like place, Esa. 60. 1, 2. where it is said the glory of God shall arise upon the righteous. But I prefer that which went before, as being the most ancient and commonly received Exposition, and best agreeing to the words, being a more large explication of that which was said more briefly chap. 3. 18. of the difference apparently put betwixt the righteous and the wicked, and to that which he said of the day, which the Lord should make, fith that under the Gospell inlightening the world this is not done, but still all things fall out alike unto all. But then the Sun of righteousnesse shall arise to them that fear God, not to the wicked. The same that is called the Sonne of God, our Jesus, and our Redeemer, is here set forth as the Sun for the bright Matth. 25. 31.splendour and glory, wherein he shall come at the last day, his face shining as the Sun, Revel. 1. 2. for his turning the darknesse of affliction and sorrow to his people into the light of comfort everlasting. 3. For the making of them glorious, as by the reflexion of the Sun beams things are made to shine, that are made of gold. 4. For his being thence forth the onelyonly light making one perpetuall day, for then there shall not bee day and night any more, Sunne, Moone or Starres, but God and the Lamb shall be our onelyonly Revel. 21.light for ever. 5. By this Sunnes light things shall be seen in their proper colours, which before were obscured. And healing is said to bee in his wings, that is, his beams, which are spread as wings farre and wide over all his people, healing all their infirmities, if any of them have been bruised or broken in body by persecution, or crooked or lame when they were laid into the grave, or any way blemished, making them at their 1 Cor. 15.comming forth sound and specious, for the body sown in weaknesse shall rise in glory.
And yee shall tread the wicked under the soles of your feet, as ashes: whereby the V. 3.base condition of the wicked, wherein they shall then be, is set forth, and the high honour, to which the righteous shall be advanced, as the Israelites sometimes troad the Canaanitish Kings under their feet, being brought forth out of the Cave by Joshua, where he had before shut them up.
Remember the Law of Moses, which I commanded to him for all Israel, &c. V. 4.that is, to the end yee may attain to this high honour and glory, think continually upon my commandements, wherein the fear of me is taught: to live and doe accordingly, for this is to fear God, to eschew evill thereby forbidden, and of giving them warning here to doe so; the reason of Calvin Joh. 1. 1.is good, because they should have no more Prophets till the coming of Christ, but they had the Law as a rule to walk by.
Behold I will send you Elijah the Prophet before that great and terrible day of V. 5.the Lord cometh. The Septuagint for Elijah the Prophet hath Elijah the Tishbite, whereby the Fathers generally have been deceived, taking the coming again of Elijah to convert the Jews to be here meant, only Jerome understands it to be so spoken of John the Baptist, as Christ expounds it, Matth. 17. and Rupertus after him, of which also some reasons are rendred, as first because it is here added lest I come and smite the earth at once, for in the time of John the Baptist there was no danger of this, but at the great and terrible day of judgement next spoken of. 2. John the Baptist denyed himselfe to be a Prophet, but this Elijah is affirmed to be one. 3. In Ecclesiasticus his coming is spoken of with this epithite, the Tishbite. But to all these I answer, 1 That although it were long before Christs coming to judgement in the dayes of John Baptist, yet in regard of God it was not long, but novissima hora, the last houre. 2. John denyed not himselfe to be a Prophet, but the Prophet, which was one of the names, whereby Christ was set forth. 3. The book of Ecclesiasticus being Apocryphall is no ground of faith for us to goe upon. Deut. 1…. 18.This then is no more then what was said before, chap. 3. 1. I send my messenger before my face, where likewise the day of the Lords first coming is set forth, as terrible to the Jews for the most part being therefore likened to a refiners fire. And it is spoken in reference to the words before going about taking heed to Moses his Law, whereby the faithfull might be discouraged, as despairing of any Prophets coming amongst them more, for in this regard hee telleth them, that he will send Elias the chief of all the Prophets to prepare them for the Messiah, lest in stead of blessing smiting should by him finally come to them all, and to the whole earth for sin, For the last words; Hee shall turne the hearts of the Father to their children, &c. see Luk. 1. 17.
FINIS.