Commentary on Malachi 2, Chapter 2 · Exposition on verse 13
VERS. XIII.
And this have ye done againe, and covered the Altar of the Lord with teares, with weeping, and with mourning: becauſe the offering is no more regarded, neither received acceptably at your hands.
AND this have ye done againe.] The Prophet proceedeth to a ſecond ſinne in this people and to reprove it, going from their ſtrange wives, to their having of many wives, to multiplicity of them which is reproved in this verſe and 14. and 15. Of the whole we have two parts: 1. his reproofe, 2. his exhortation to the contrary, fine v. 15. In the reproof as the vice is checked, but not ſo openly as the former, yet neceſſarily out of the 15. verſe it followeth, that the grieving of their wives was by taking other wives to them. Now the amplification of this ſinne, or the haynouſeneſſe of it, is ſet forth two wayes: Firſt, becauſe it was injurious to their wives and themſelves, verſe 13. Secondly, becauſe it was againſt the inſtitution and ordinance of God, verſe 14.15. Now the firſt againſt their wives, becauſe they grieved and vexed them, and againſt themſelves, becauſe they made their own offerings to be rejected of the Lord.
And this have ye done againe.] And this ſinne have you commited in the ſecond place which comes here to be reproved a mongſt theſe particulars, you have taken not onelyonly ſtrangers but you have joyned them to your lawfull wives and taken them with them, and made them to mourne and weepe
And covered the Altar of the Lord with teares.] The Iſraelites women or their owne proper and lawfull wives, finding that they tooke others to them, and finding them in their places where they ought to have beene, and who had onelyonly the right unto them, they wept day and night before the Altar of the Lord, as it were accuſing his providence, that he did not releeve, and redreſſe their injuries.
Ye have covered.] He accuſeth not thoſe who did weepe, but thoſe who were the cauſe of their weeping.
Ye have covered.] That is, you have made your wives by your carriage and dealing towards them to cover. So Cyrill interpreteth theſe words; and that both becauſe the place muſt needs have it ſo interpreted, as alſo from a common and uſuall kinde of ſpeech. For when we doe any thing compelled or drawne to it, either by ſome vehement love or hatred, or pitty of any man, or by ſome other affection, he is ſaid to doe it by affection of whom we are compelled or drawn to it. As if a man could not beare the deſire he hath to his abſent friend, or his dead ſonne; we ſay his ſonne or his friend will not let him reſt or be in quiet; for he is often ſaid to doe, that doth ſo worke, and moveth him either by counſell or command or impluſion though by another. That inſtance in this caſe we may give. Zach. 11.13.
Caſt it into the Potters field.] It is a Propheſie of the money which Iudas ſhould take for the betraying of Chriſt, and what he ſhould do with it: And when he was to do it & did caſt it into the Temple. Math. 27.5. It is ſpoken here as if Chriſt did it, or ſhould doe it; not that he perſonally did it, but becauſe he moved Iudas, and after a ſort compelled him to doe it.
Now the greatneſſe of theſe womens ſorrowes are increaſed or amplified, that they were ſo affected that teares came from them; and if it be thought that it is eaſie for that ſex to ſhed teares yet this comes not from the compoſition, but the extreame griefe they ſuſtained, when they came to ſo many, as it were cover the Altar of God, even that Altar where they ſought for eaſe and comfort. And further to amplifie it, it is ſaid with weeping and mourning; that is, their teares were joyned with ſobs and ſighes, and outcryes, by which the ſorrow and anguiſh of their minde was increaſed, when as God would have his Altar without all ſpot or injury moſt pure, ſacred and conſecrated to him, inſomuch as he forbad the ſtones of it to be wrought or cut with any inſtrument of iron; it muſt needs be ungratefull and unacceptable to him when it was covered and compaſſed with teares, ſighes, and lamentations of thoſe who were in miſery, vexed by their huſbands and their concubines.
The Altar of the Lord] This amplifies further their ſorrow, that they came to the Altar of the Lord to complaine, as being without all hope of helpe from man, and all meanes, and had onelyonly God to flye to and his helpe; for it is a figne of great oppreſſion when as men miſerable and affected with injury, come mourning and lamenting to Gods Altar to complaine to him, as thoſe who have no helpe, no defence in the counſells or helpe of men, none in the Judges and Magiſtrates of the time, againſt ſuch injuries.
Becauſe the offering is no more regarded.] Or ſo that your offering.] It is that which containeth the injury to themſelves, for by theſe tears & lamentations of the wives, the anger of the Lord was ſo ſtirred up againſt them that he ſaith all their ſacrifice & offerings were not accepted or regarded of him. i. The tears of your oppreſſed wives are as a vaile upon my Altar, and do all ſo cover it, that your ſacrifices, and oblations cannot be ſeene, or make me not accept them when their cryes and their prayers come both before me, they doe ſo trouble and corrupt your prayers and ſo hinder, that they are not heard of me at all.
Ye have done againe.] In the ſecond place adding this ſinne to the former, a greater to the leſſe. Some who were ſingle tooke ſtrange wives, and when others ſaw that was borne withall, and the magiſtrates did not controule and puniſh it, they proceed to this, that having wives of the daughters of God, they tooke to them the daughters of a ſtrange God.
Corruptions ſuffered in the whole Church and particular members, and not reproved, puniſhed and corrected, Doctrine. whether they be in doctrine or manners, will ſoone grow greater or bring in greater.
And covered the Altar of the Lord with teares.] The firſt reaſon condemning this poligamy is drawne from the grief of the wives, and it ſtands thus: That which is a griefe to the wife, and fills her heart with forrow and anguiſh, even then when ſhee comes to Gods Altar, Gods ſervice ought not to be done by the husband, but ſuch is this.
The husband ought not to doe that which will grieve and vex his wife, and make her unfit for duties to himſelfe, Doctrine. and ſervice to God. It is here the force of the Prophets reaſon. And this is the commandement of the Apoſtle. 1 Pet. 3.7. Collo. 3.19. This Laban ſaw by the light of name, which made him take an oath of Iaakob Gen. 31.50. If thou ſhall vex my daughters, or ſhal take wives beſide my daughters; there is no man with us, behold God is witneſſe betweene thee and me. This made Rebekah ſo urge Iſaac for the departing of Iaakob. Gen. 27.46.
Becauſe a man muſt not do that which may grieve or offend a weake brother, to drive him backe, Reaſon 1 or make him leſſe fit and chearefull in the fervice of God, and following of him, much leſſe a wife.
Becauſe ſhe is the weaker veſſell, 1 Pet. 3.7. Reaſon 2 The weakeneſſe of the ſex craves more indulgence and care. As we more eaſily pardon children if they offend in any thing, by reaſon of the tenderneſſe of their years, and ignorance of it. So the infirmity of their ſex ought to make men, they be not rough and ſevere with them. Some tranſlate it Inſtrument: And as Luther ſpeakes of it, as a Knife with a tender edge, men will not cut ſtones, braſſe, or iron with it.
Becauſe ſhe is partaker of the ſame and manifold graces of life, Reaſon 3 (as ſome books have it) 1 Pet. 3.7. Seeing God hath made her partaker with him of baptiſme, and of thoſe things that are had by Chriſt, and made her heire of Heaven with him: God having thus equalled her, it ſhold reſtrain him off from grieving her: for if we reſpect the inward man, and as every one is in Chriſt, all are equall, and there is no difference betweene man and wife; yet becauſe God hath ſo ordained things, he muſt be head and governe, and ſhe muſt be ſubject, and be governed; yet in his governement and ſuperiority becauſe God hath thus honoured her, he muſt not be grievous to her.
To reprove all ſuch husbands as make no care at all of grieving and vexing their wives, Vſe 1 ſometimes when they are preſent with them, ſometimes when they are abſent, and by it. And oftentimes ſuch as are ready to cry out of an offence, or an occaſion of grief which a man is forced to give to his brother; yet they care not to grieve their owne fleſh in a neerer conjunction. By their abſence they grieve them, ſeldome at home with them, but taking more delight in riotous and diſſolute company, more in Tavernes and Ordinaries where there are lewd and veine exerciſes, then in the ſociety of their loving and kinde wife, making her ſit ſighing and ſobbing at home, mingling her meate with teares, and her prayers, if ſhe ſavour religion, with mourning and weeping; or elſe which falls out with too many for want of their husbands cō pany they fall into the ſnares of Satan, & have inſtruments ſuggeſting to them that their husbands do not love them; by which many a woman that otherwiſe would be honeſt falls into folly and uncleaneneſſe, which the husbands care & loving company would have prevented, which commeth at the length to the ruine of them and their houſes. If they tell me they muſt goe abroad and have their pleaſure and ſports; I tell them that their neceſſary going abroad I reſtraine not, but their unneceſſary: And if they muſt, why may not the wife ſay ſo too? but I will not be comely to excuſe her wandring, neither will it be born with, & there is no reaſon it ſhould, for they looke ſhe ſhould accept their company and be willing to be with them, and reaſon good. And why then ſhould not they be as willing to dwell with them? and to give them comfort and content, and not to vex them by their unneceſſary abſence; which becauſe they were ſo apt to doe by name they are commanded to dwell with them, 1 Pet. 3.7. but the woman onelyonly by implication and conſequent; but ſome bide alwaies at home, but better for their wives they were abſent; they are never content with any thing they do, but diſgrace them before their ſervants and company, and be bitter unto them in word & deed, and provoke them to unkindneſſe & diſtemper; by ſtrange cariage of theirs, it may be ſometimes taking Sarahs may de, as Abraham did, though Sarah never give her him, and ſo driving them into divers paſſions & diſtractions; making them forget both their ſex & their duty; and hence comes oftentimes ſo many complaints of wives when the husband is the cauſe of it. As if the head ſhould lead the body through fire & water, through myre & dirt, through woods and thickets, where it receives much hurt, and then complaine of the hurt and paine that it ſuffereth; ſo many by their ſtrange behaviour draw themſelves into contempt and make their wives undutifull, and then exclaim againſt them when they ſhould condemne themſelves, they have gone againſt the rule of God, and ſo have brought the curſe of God upon them.
To inſtruct every man to abſtaine from vexing and grieving his wife, either by his abſence or preſence, but to dwell with her, Ʋſe 2 and delight in her company; not withdrawing himſelfe from her, but upon a good calling, and a good cauſe: and then ſo as ſhe may perceive he takes no delight, nay, that it is a griefe to him to be an occaſion of her griefe, and that yet he leaves his heart behinde with her. When he is preſent, he muſt live lovingly and amiably with her, abſtaining from all things that may grieve her: ſo ſhall he give her an example to do ſo to him. For they ought not to pleaſe themſelves, but one another. The good things that are in her, he muſt cheriſh: for as in children or ſervants, ſo in the wife: nothing incourageth her more in any good thing, then that her husband obſerveth and approveth thoſe good things are in her. The evill things, ordinary infirmities, he muſt rather intreat God for them, then reprove her; but if either, he muſt take his fitteſt time for it: as with Phyſitians, obſerve her nature, as they their patients, and do it in love, not paſſion, with a grave, yet cheerfull countenance, letting her ſee her fault out of the Word, rather then from his will and diſlike. And though he be maſter Bee, and have a ſting, yet muſt he ſeldome or never uſe it, unleſſe extremity drive him, and that by her peeviſhneſſe rather then his paſſion or folly in handling of the matter. And ſo may he have comfort by her, and fruit of her: for ſhee is therefore compared to a vine, which by the care and diligence of the Gardiner in carefull pruning and underpropping it, and dreſſing of it, brings forth fruit, even grapes, whence comes wine, which rejoyceth the heart: otherwiſe it will but wallow on the ground, and remaine fruitleſſe. But to conclude, provided alwayes that ſhe be dutifull and kinde, loving and obedient unto him; or elſe ſhe forfeits her right: and then if he be bitter and unkinde to her, I do not warrant him, but I leſſe blame him. If ſhe be to him not a turtle Dove, but a chattering Pye, full of brawlings and contentions, becauſe every thing muſt not be as ſhe would have it; I leſſe blame him if he delight abroad, ſeeing Salomon hath ſaid, Prov. 21.9. It is better to dwell in a corner of the houſe top, then with a contentious woman in a wide houſe. Prov. 19.13. The contentions of a wife are as a continuall dropping. If ſhe be, as one ſaith, like a vine that were planted in the flowing ſea, which proſpereth leaſt when the water is loweſt: ſo his fellowſhip ſweeteſt when he is furtheſt off. If as many women, who tell us they make themſelves fine and trim to pleaſe their husbands, and yet are leaſt trim when they onelyonly enjoy them, but onelyonly when they are to ſhew themſelves abroad, which in many, is rather to pleaſe others then their husbands; (I cenſure not all) ſo they have no cheerfulneſſe and loving carriage in them when they and their husbands are alone, never ſo merry as when he is abſent, never ſo ſolemne and drooping as with him, as if his company were a burden, and his preſence a clog unto them; who can to any body elſe, put on cheerfull lookes, have lively ſpirits, and finde talke enough; but with their husbands can finde none, but ſit heavie a whole dinner and ſupper while, and not a word from her, no token of her joying in his company. And upon every diſcontent, be ſtrange a day, two or three, looking he ſhould ſeeke to her. I ſay, by ſuch dealings ſhe hath forfeited her right; and though it bee Summum jus, and ſo ſumma iujuria, to take it, ſuch a forfeiture, or rather it is indeed injuſtice, yet if het do take it, it is but juſt upon her; and though he be not fit to do it, yet ſhe hath deſerved to ſuffer it.
And covered the Altar of the Lord with teares.] The generall of theſe words we have heard, the particulars we muſt examine. Theſe women, though heavie in heart, and full of grief, yet would they not deſiſt from praying to God, and performing their ſervice and offerings to him; neither doth he for that reject them and their offerings, though he be their husbands afterwards, who were the cauſe of their griefe.
Though men cannot performe the ſervice and worſhip of God with that cheerfulneſſe and perfection which he requireth, Doctrine. who loves a cheerfull giver, and ſo a cheerfull worſhipper; and being Perfection it ſelfe, would have things in perfection, yet muſt they performe them as they are able, and he will accept them in their imperfection. Manifeſt, as here, ſo by that reproofe of Moſes to Aaron. Levit. 10.16. The practiſe of Nehemiah, Nehem. 1.4. of David, Pſal. 42.5.6. of Zacharie, Luke 1.22. of Chriſt, who might ſtand for all, Matth. 26.38.39.
Becauſe many ſo have obtained a bleſſing, Reaſon. and God hath given it them, as Pſa. 126.5. They that ſow in teares ſhall reap in joy, as the Goaler, Acts 16.29. came trembling to Paul and Silas, but departed with joy of heart, verſ. 34.
Vſe 1 Not let our infirmities hinder us from prayer.
Vſe 2 To come confidently to God.
And covered the Altar of the Lord.] Theſe did not ſeeke to revenge themſelves, they reſiſted not by giving injury for injury, dealing with their husbands as they had dealt with them; but patiently bore it, and committed it to the Lord.
Men who re injured, Doctrine. oppreſſed, and hardly dealt withall by others, ought to beare it patiently, and not to revenge themſelves, and to reſiſt by force and violence.
To teach every man to beare patiently the injuries done unto him; Vſe. if he have received them, do not require them, but rather with well-doing, let him go to Gods Altar, and with Hezekiah, ſpread the letter of the King of Aſhur before God; with Ioſeph, carry the hard ſpeeches of his brethren to his father. If he have the ſame ſpirit, he muſt have the ſame minde which was in the Lord Jeſus, and leave vengeance and recompence to him to whom it belongs. Thou art injured, deprived of thy goods, beaten, reproached, and greatly hurt this way; expect the ſentence of the Judge. If another mans ſervant ſhall reproach thee, thou wilt not beat him thy ſelfe, but complaine to his maſter: how much more ought thou to do this in reſpect of God, who hath ſaid: Vengeance is mine, and I will repay it? Chryſoſt. hom. 22. ad pop. Antioch. But thou art deſirous to be revenged; that is the way not to revenge: for that is a true, though a ſtrange poſition and ſpeech: That they are onelyonly hurt and injured, who hurt others, and injure them. And the injury which is done to others, hurts none but thoſe who do it, ſo thoſe who ſuffer do not repay, or be brought to ſinne. For example; what was more unhappy then Cain? The death he brought upon Abel hath made him that ſuffered it, to be accounted juſt in all ages; and him that did it, a parricide and murtherer. What was more miſerable then Herodias, who deſired Iohn Baptiſts head in a diſh, and ſo plunged her owne head in the eternall fire and flames of hell? What worſe then the Divell, who by his malice made Iob more famous, that as his glory increaſed, ſo did the others torments? So now. And if men be not brought to commit ſinne, and this in particular, what hurt have they by it? It is another truth, that there is no man hurt but of himſelfe: for admit a man have his goods taken from him,Nemo laditur, niſi aſeipſo. Chryſ. or other injuries done to him, if he fall not into ſinne by it, keeping the injury boiling in his ſtomacke, or falling to revenge impatiently, or blaſpheme, or ſuch like; if he do, then is he hurt, and greatly, not of another, but of himſelfe. Example Iob and Paul. Theſe and the like ſhould perſwade us to patience, and not to reſiſt. And why ſhould ſuch things be hard? If I let him alone, he will be worſe. Haſt thou more care of him then of thy ſelfe? But are not theſe words of corruption and pride, who eſtabliſh things againſt God? Admit he be hurt, yet God ought to be obeyed. Neither ought we to make lawes againſt that which God hath ratified; but it will hurt neither thee nor him: for Prov. 15.1. A ſoft anſwer putteth away wrath, but grievous words ſtirre up anger. And if thou wouldeſt do thy ſelfe and him good, the more he is in choler and heat, the more yeeld thou: for this heat had need of the greater remedy. And the more reproaches there are, there is the more need of patience and gentleneſſe. And when the feaver is hotteſt, there is moſt need of cooling: ſo when a man is angrieſt, of yeelding. But this will be a reproach, and there is no manhood in it? Nay it is no reproach, but compaſſion and humanity. Finally, in all theſe things thou ſhalt finde that true of Abigail to David, 1 Sam. 25.31. Then ſhall it be no griefe unto thee; nor offence of minde unto my Lord, that he hath not ſhed bloud cauſeleſſe, nor that my Lord hath not revenged himſelfe: And when the Lord ſhall have dealt wel with my Lord, remember thine hand-maid. And of him touching her, verſe 32.33. Then David ſaid to Abigail: Bleſſed be the Lord God of Iſrael, which ſent thee this day to meet me. And bleſſed be thy counſell, and bleſſed be thou, which haſt kept me this day from comming to ſhed blood, and that mine hand hath not ſaved me.
Becauſe the offering is no more regarded.] Or more plainly: So that I will no more regard your offerings.] The ſecond reaſon condemning Polygamy; becauſe it makes their worſhip and ſervice unacceptable to God, while the injuries they did to their wives, and their ſighes and teares came before him, and were in his ears, as the bloud of Abel, calling rather for vengeance, and a curſe, then a bleſſing. Now, a generall from this, is this:
They who come to performe any ſervice to God, Doctrine. 1 and would have it accepted, muſt be holy and uncorrupt, and not uncleane and polluted. Vide Malach. 1.6.7.
Further, a more ſpeciall thing hence may we obſerve:
They who grieve, oppreſſe, and injury others, whatſoever he be, Doctrine. 2 and they to him, whether he be Husband or Magiſtrate, or Maſter, whether rich, or his Landlord, or howſoever, ſhall finde, that their prayers and worſhip of God, ſhall not be accepted, nor finde any place or favour with God. So here; and Iſaiah 1.15. and 58.3.4. Wherefore have we faſted, and thou ſeeſt it not? we have puniſhed our ſelves, and thou regardeſt it not. Behold, in the day of your faſt you will ſeeke your will, and require all your debts. Behold, ye faſt to ſtrife and debate, and to ſmite with the fiſt of wickedneſſe: yee ſhall not faſt as yee do to day, to make your voyce to be heard above. To this purpoſe may that be applied, Prov. 27.13. He that ſtoppeth his eare at the crying of the poore, ſhall alſo cry, and not be heard. And that may ſhadow it, Luke 16.24. Old Iſaac accepted the prayers of Iacob, and his voyce the better, becauſe of his rough and hairy hands; but with our Iſaac it is cleane contrarie.
Becauſe they are in their ſins, Reaſon 1 and that which is more, they are not capable of remiſſion of ſins, ſeeing Chriſt hath ſaid Mat. 6.15. But if ye doe not forgive men their treſpaſſes, no more will your father for give you your treſpaſſes. For if they who remit not other mens injuries againſt the mare uncapable, what are they who doe injure others and oppreſſe and wrong them? Nay if they had had remiſſion, yet the guilt of them would returne. Rediunt dimiſſ a peccata ubi fraterna charitas non eſt. As the parable ſheweth, Matthew 18.34. Now where a mans ſins are, there his prayers muſt needs be unaccepted.
Becauſe the cryes of thoſe who are oppreſſed and injured are in his eares, James 5.4. ſpeaks of one kinde. Reaſon 2 And though his ears are not ſubject to any prejudice, yet when they are juſtly poſſeſſed with injuſtice and injury, they ſtop them againſt the prayers of the oppreſſour.
The judgements of God are upon us, and that juſtly, Vſe. becauſe of theſe grievances, oppreſſions, and injuries that are amongſt us; we pray to have them removed, we prevaile not, but it increaſeth and ſpreadeth; is it any ma rvaile, how ſhould our prayers finde favor in his eares when the cryes of the oppreſſed and injured have filled them? for theſe grievances are amongſt us: then no marvaile if they are come upon us, and that God is come to revenge them, and that neither their prayers, nor the prayers of his Miniſters can prevaile. James 5.4.