Commentary on Malachi 2, Chapter 2 · Exposition on verse 11
VERS. XI.
Iudah hath tranſgreſſed, and an abomination is committed in Iſrael and in Ieruſalem: for Iudah hath defiled the holineſſe of the Lord, which he loved, and bath married the daughter of a ſtrange God.
IVdah hath tranſgreſſed,] In the former verſe he hath generally reproved them for tranſgreſſing one againſt another; here he ſets downe one particular, their refuſing of their owne kindred, and marrying of ſtrangers, whereby they were both injurious to their brethren, and tranſgreſſers againſt God. The ſinne is, that they have married with the daughters of Idolaters: the heynouſneſſe of which ſinne is amplified from the perſons, as that it is Judah which hath done this evill, whom he had choſen before all the world; and ſpecially reſerved to himſelfe in the defection of the ten Tribes, they whoſe name is Faithfull, is become unfaithfull, from whom no ſuch thing was expected, that they ſhould doe ſo, yet they had tranſgreſſed. From the ſubject. In Iſrael among that people, whom the Lord hath enriched and endowed with ſo many bleſſings and benefites. In Jeruſalem, in the place which he choſe to place his Sanctuary, which was the Kings ſeat, and mother Citie; whence whatſoever comes, whether pietie and honeſty, or the contagions of vice and iniquity, may and will eaſily ſpread themſelves abroad. For the thing, it is called an abomination; that is, ſuch an evill as the LOrd abhorreth. Abomination generally is taken for any thing that is done againſt law and right, againſt ſome ancient decree, or the cuſtome of lawes and manners. As generally, Gen. 46.34. Hence in Scripture is this word Abomination uſed ſo much, when it ſpeaketh of mixing of ſeed, when caution is had, left any thing be done but that which is right and lawfull.
It is amplified further, becauſe they have polluted Gods Holineſſe.] By holineſſe is here meant that holineſſe which was in this people, becauſe they were dedicated to God, and the inheritance of the Lord, and his owne proper people, gotten and purchaſed to himſelfe; which holineſſe they had violated, in that they had mixed themſelves with ſtrange women. Thus Hierom expounds theſe words, and it is moſt like to be the meaning: for ſo is it taken, Pſal. 114.2 Iudah was his Sanctuary, or holy place: That land was dedicated to God, and poſſeſſed of God, and by that is made holy; and there he exerciſeth his power by directing and governing them as his owne people, and thoſe who are dedicated to him.
There are ſome who underſtand by it the bond of marriage, ordained and ſanctified of God in Paradice. But the words following, argue the firſt expoſition more like to be the meaning, Which he loved.] That is, which the Lord loved; which is ſpoken of this people and land.
And hath married the daughter of a ſtrange God.] In the originall it is, Hath the daughter: but the meaning is, Hath married the daughter; that is, ſuch as profeſſe and worſhip a ſtrange God: not that they were Gods, or thus acknowledged by him, and the Word; but it is an uſuall thing in rhe Scripture, to call things not as they are, or as the Scripture judgeth of them, but after the affection of thoſe of whom he ſpeaks, as 2 Cor. 4.4. Phil. 3.19. So theſe were not true Gods, nor no Gods indeed, but ſo accounted of. And this name is communicated to them. Origen. hom. 14. in Numeros, hath this rule, That whereſoever the name Iehovah is, there is meant the true God, the creator of the world; but the other names of God, are attributed both to the true God, and to falſe Gods.
Iudah hath tranſgreſſed, an abomination is committed.] Thus the Prophet ſpeaketh, not for the particular onelyonly, but the generall, that tranſgreſſions, even all, are an abomination to the Lord, thoſe things he abhorreth: And ſo that is the point.
Tranſgreſſion and ſinne, Doctrine. all and every one, is an abomination to the Lord, that which his ſoule loathes, hates and abhorres. Hence he ſpeaketh ſo often of ſinne, and gives it this name of abomination, as in very many places in the bookes of Moſes, as Levit. 18.26.27.28. Deut. 20.18. Hence he ſpeaketh of particular ſinnes, as Prov. 11.1. and 12.22. Rev. 2. Hence he is ſaid to abhorre the man that is wicked: not that he doth his perſon, as he is his creature, which he loves, but as hee hath made himſelfe ſuch, Pſal. 5.6.
Becauſe he is righteous and holy himſelfe: Reaſon 1 Now the more righteous the Judge is, the more he hates iniquity and ſinne. He is righteouſneſſe and holineſſe it ſelfe. Now as the Sunne is the greateſt enemy to darkneſſe, becauſe it hath light of it ſelfe, and is as it were, light it ſelfe: So in this.
Becauſe he loves his creature, and ſinne is that which deſtroieth it. Reaſon 2 Now no man can indeed love any man, but he will hate that which is the cauſe of the ruine and deſtruction of him.
This may let us ſee, Vſe 1 and give wicked men themſelves to underſtand in what ſtate they ſtand,Vera calamitas Deum offenderet & eorum quae ipſi non placent ali quid facere. Chryſoft. by reaſon of their ſinne: God hates their ſinne, and abhorreth it, and them for it. How fearfull then is their condition: for he cannot hate but unreconciled; his face and hand ſhall be againſt them for their ſinnes, Revel. 2.6. Object. Then is every one in a fearful caſe: for all ſin, even the beſt. Ans. The firſt is true, yet followes not the ſecond; becauſe though they ſinne, and have it, yet they hate it. Now God onelyonly hates men for their ſinne, when they love it; not when they hate it, and he will onelyonly then judge them, when they will not judge themſelves, 1 Cor. 11.31. As in a land and ſtate, when the Magiſtrates will not puniſh, then God will goe the circuit, and hold an Aſſize, and bring his plagues and judgements upon them; but when they doe, it is an explication of his wrath: ſo in a particular man, which is a little world, a little countrey.
To teach us, Ʋſe 2 that it is dangerous to have ſocietie with men who embrace their ſin, and love it.
For imitation; Vſe 3 if God hate ſin, and it is abomination to him, it ſhould be ſo to his, they ſhould hate it firſt and principally in themelves, and their deareſt friends: for if it be not firſt, that hee hate the ſame ſinne in himſelfe and friends, he hates it not, though he oppoſe it in others. But if he be Gods, he hates the evill in himſelfe which he doth, then hates he it in others, and muſt doe it, for that God commends in the Church of Epheſus, and ſo commands in others, Rev. 2.6.
In Iſrael and in Ieruſalem] The people and place which he enriched with ſuch benefites, & honored with ſuch priviledges, made it the place of his worſhip, and the Kings ſeat: therfore them to do it, it is more heynous.
Their ſin is the greater, and more heynous, Doctrine. who have received the moſt bleſſings from God, or the greateſt priviledges. Vide cap. 2.12. Doct. 1.
For Iudah hath defiled the Holineſſe of the Lord.] This is a further amplification of their ſin; becauſe it did pollute the people and place dedicated to the Lord, and ſo made holy to him.
Sinne is a filthy and polluted thing, Doctrine. that which polluteth and defileth both places and perſons; where, and by whom it is committed: So here, and Zachar. 13.1. ſinne is called Vncleanneſſe. Hierom tranſlated it as the word will carry it, Menſtruata, menſtruous; then which, ſaith he, Nihil er at in lege immundiùs, quae quicquid tangebat, immundum faciebat, Rev. 3.18. Thy filthy nakedneſſe. And Micha 2.10. Becauſe it is polluted.
To teach every man to be willing to receive a reproofe, Vſe. and to indure to be told of his offences and corruptions, from this reaſon, becauſe they are they which pollute and defile him. In a garment, ſaith Chryſoſt ho. 17. ad popul. Antioch. Put on auquerly or unhandſomely, if a boy tell thee of it thou wilt not much bluſh becauſe it is no great ſhame, the greater ſhame were to goe with it ſo out of order; And if durt be upon the garment or face, and one tell thee of it, thou wilt thanke him and take it kindely, how ought thou in this? for by this, reformation may be had, and thou mayeſt be made cleane and kept clean; for though it is ſomewhat difficult and hard for a man to part with his ſinnes and overcome them himſelfe, yet if he have many admonitors, or be often admoniſhed; at length he may be rid of them.
The holineſſe of the Lord.] So is the Church called, either becauſe of Gods preſence which makes it holy, or elſe becauſe they were dedicated to God, and made his proper and peculiar people: for ſanctified in Scripture, ſo ſignifies, to be ſet a part to a holy uſe and a ſanctified end; as is ſaid of the Sabboth.
The Church and children of God muſt be holy unto the Lord, Doctrine. ſeparated from the world and corruption, and dedicated to him and his ſervice, ſanctified and ſet apart for holy things, and holy worſhip; as the inſtruments of the Temple, the ſacrifices, and other holy things, once dedicated to God, might not be taken and applyed to prophane uſes or common uſes; no more may men once dedicated to God, give themſelves to corruption and ſin; nay much leſſe, for thoſe things were but the ſhadowes, men are the ſubſtance, thoſe but the types, they the truth. Therefore muſt they be continued to holy things by his ſervice as they are dedicated. James 1.27. Pure religion and undefiled before God even the father, is this, to viſite the fatherleſſe, and widowes in their adverſity, and to keepe himſelfe unſpotted of the world. To which we adde 1 Pet. 2.9 Rom. 6.13.
This condemneth all late repentance, Vſe 1 all deferring of repentance, from day to day till a man be ſicke, or a dying, becauſe where repentance is not a turning from ſin to God, there can be no holineſſe at all; for where ſin raignes, there holineſſe can have no place. One heaven can better have two ſuns, and one kingdome two kings, then one man and one heart theſe two, while then they remaine impenitent, and doe it ex profeſſo, they muſt nedes be impure.
And hath marryed the daughter of a ſtrange God] This is their ſinne that they had marryed with Idolaters, with them who were of a falſe worſhip, and worſhipped a falſe God.
It is a ſinne and impiety for Chriſtians and Gods people to make marriages with Infidells, Doctrine. thoſe who are of a diverſe and contrary Religion which are not the ſervants and profeſſors of the God of their fathers, the true God and true Religion. And this is manifeſt by inhibition firſt in generall. Exod. 23.32.33. Thou ſhalt make no covenant with them, nor with their Gods, Neither ſhall they dwell in thy land, leſt they make thee ſinne againſt me: for if thou ſerve their Gods ſurely it ſhall be thy deſtruction. In particular, Deut. 7.3. Neither ſhalt thou make marriages with them neither give thy daughter unto his ſonne, nor take his daughter unto thy ſon 2 Cor. 6.14. Be not unequally yoked with the Infidels: for what fellowſhip hath righteouſneſſe with unrighteouſneſſe? and what conmmunion hath light with darkneſſe? The propoſition of the Apoſtle is generall, forbidding all ſociety and fellowſhip with them, much more then this, then which nothing is more ſtrict, and by none men are ſo firmely knit together as by this. And by the name of yoking he ſeemeth to allude to the type of the law, when God commanded that men ſhould not plow with an Oxe and an Aſſe together, Deut. 22.10. whereunto alſo belongs the prohibition of the like, Levit. 19.19. which God ſpoke not for them, but to teach man.
Becauſe it is dangerous, Reaſon 1 leſt by that meanes through their continuall ſociety and cohabitation the beleever and godly party may be drawne from their piety to impiety, and from the true worſhip to the falſe. It fell out with Solomon and Iehoram, 2 Chron. 31.6. yea with the whole people of God, Num. 25.2. Now that which fell out with ſuch great men, and with ſuch multitudes is danger, it may fall out with others, inferior, fewer, ſimpler, and weaker. Nay the Lord ſaith without any may bees, that it ſhall befall unto them. Deut. 7.4. For they will cauſe thy ſonne to turne away from me; and to ſerve other Gods: then will the wrath of the Lord wax hot againſt you, and deſtroy thee ſuddenly. And the reaſon of that is, becauſe being confident in their owne ſrength they tempt God. And ſo it is juſt he ſhould give them over to ſee their owne weakeneſſe.
Becauſe it cannot be but that the ſervice of God which every beleever is bound to performe even in his private family muſt either be omitted altogether, Reaſon 2 becauſe the man not beleeving will not ſuffer it, or interrupted greatly, becauſe the wife will be a ſcoffing and mocking as Michal. And to this may I apply that of Chryſoſtome. *Sicut mulier adjutrix eſt. ſic ſaepè inſidiatrix fit: & ſicut portus eſt conjugium, ita & ſaepè naufragium parit. Chryſ. hom. de libel. Repud. Reaſon 3.As the woman is an helper, ſo ſhe often becomes a traytor; and as marriage is an harbour, ſo it often cauſes ſhipwracke.
Becauſe it muſt needes be prejudiciall to the education of their Children: When the parents conſent not betwixt themſelves, how ſhould the children be brought up in piety & the fear of the Lord? Nay the children will ever follow the worſe ſide, though it happen to be the weaker, becauſe nature is ſo capable of error and falſe worſhip, over that it is of the true. Hence hardly an Idolatrous King made mention of in the ſtories of the Scriptures, but their mothers are named with them, as they who prevailed with them for falſe worſhip, more then the fathers did or could for the true. But againſt this Doctrine there are certaine objections, by which ſome would prove that it is lawfull to marry with thoſe who are of a contrary Religion. Object. And firſt for the places alledged out of Exodus and Deuternomy, they ſay that they are not to be taken generally, as forbidding all matching with ſuch, but particular prohibiting to match with thoſe ſeaven nations of the land of Canaan.
Thoſe inhibitions are generall for all of a diverſe religion, Anſwer. becauſe it is a certaine and true Rule where the reaſon is generall, there the precept is; but the reaſon of it is generall. There being ſtill as much danger as ever was, leſt by the unbeleever the faithfull may be drawne from the true God and pure worſhip. Object. Anſwer.
Salmon one of the Princes of Iudah married Rahab the harlot, a Canaanite, Math. 1.5. Iudah married a Canaanite, alſo, Gen. 38.2.It may be there was ſome myſtery in that of Rahab, to ſhew that Chriſt wold not onelyonly ſave that which was loſt, but honour them alſo. Moſes the daughter of Iethro, Ioſeph of P…tiphar. Solomon the daughter of Pharoah.
Solomon is condemned for it, by the Scriptures. Iudah was a wicked man, no matter what he did. Ioſeph and Moſes went before the law, but yet no doubt they had them to embrace the true Religion, and they were converted. As the Scripture ſpeakes manifeſtly of Rahab. And ſo it might be lawfull. Though there be of the learned who thinke that they might not marry any of thoſe nations, though converted, becauſe God hath ſo utterly baniſhed thoſe nations from his people, that without ſome ſpeciall diſpenſation they might not marry with the converted. Deuter. 21.11. Therefore lawfull to marry ſuch.
Becauſe it is lawfull by a ſpeciall warrant and diſpenſation; therefore it followes it was ſimply unlawfull, for elſe there needed no diſpenſation. Againe, all the ſignes ſet downe in that place ſhew rather that the Lord did diſlike it then approve it, and that he did yeeld ſo much, it was becauſe of their incredible wantonneſſe and corruption. Firſt, ſhe muſt ſhave her head, that whereas the haire is an inticer or that which gaineth the uncleane affection, he liking her in that, when ſhe was ſhaven might beginne to diſlike her; and her nailes muſt be pared to make her more deformed; and her garments muſt be changed, that whereas ſome gariſh apparell was as a ſnare to an unchaſte heart, ſhee being put in modeſt apparell and plaine, he might leſſe affect her. And ſhe muſt mourne thirty dayes, that if for her pleaſantneſſe and chearefull carriage ſhe deceived and delighted him; now in her mourning and dejected countenance ſhee might leſſe affect him; finally, if he diſliked her he might neither make her a ſervant to himſelfe, nor ſell her to another; which thing they accounted a burden. By which things God endeavoured rather to cure ſuch an inordinate love and affection then to give liberty to it. Finally, ſome adde that theſe were uſed for ſignes of her repentance and renouncing of her falſe worſhip; and if ſhe were converted, then was it lawfull.
If ſuch doe match together, Object. whether is their marriage lawfull, or whether a marriage or no?
Many of the learned doe thinke it is none, Anſwer. but ought to be diſſolved. Tertullian hath called it ſtuprum. The ground of all their reaſon is, becauſe God hath forbidden ſuch mariages to be made, therefore they ought to be diſſolved, but this (ſaving their judgement) is not univerſally true, but rather that many things, quae fieri non debent facta valent. For inſtance in the like. There is a twofold infidell, one who doth openly profeſſe it, and deny ſome maine Article of faith, as that there is no ſuch Trinity in the Unity. Another, who profeſſeth in words and denyeth it in deeds, and is in heart an infidell. It is not lawfull to marry with either of theſe, being known, not the later. But ſay a man or woman do marry, and after it appeareth, whether is it a lawfull marriage or no? I preſume, no man will thinke that after the knowledge of it, there ought to be a divorce made. But to unfold this as I thinke more fully, I would demand this queſtion, whether if one of the parties fall after the marriage into hereſie? whether ſtands the marriage good? or whether ought there to be a divorce? Papiſts generally thinke there ſhould be a divorce à Thoro, non à vinculo, a divorce unknowne to the Scriptures. Celeſtinus thought à vinculo, though Innocentius was much againſt him. Many of our learned men thinke it will breake a contract, not a marriage; onelyonly they hold liberum divortium; That is, when all the meanes and wayes are taken to bring them from their errour and hereſie, and the party infected will not dwell with the other, or not without blaſpheming or reproaching of Chriſt, they may freely with conſent one depart from the other; but if he will abide in peace with the ſound party, he or ſhe is not to put him or her away, which by proportion is gathered from that, 1 Cor. 7.13.14.15. which place though it be underſtood of thoſe who were found in their heatheniſh marriages, and viſited, ſo of the grace of God: And ſo as Tertullian ſaith, allowes not the faithfull to make marriages with the unbeleevers, yet it affoords ſome equity and direction when they are once made; and ſo that they are lawfull marriages de facto, though not lawfully made de jure.