Commentary on Malachi 2, Chapter 2 · Exposition on verse 3
VERS. III.
Behold I will corrupt your ſeed, and caſt dung upon your faces, even the dung of your ſolemne Feaſts, and you ſhall be like unto it.
BEhold, I will corrupt your ſeed.] The future judgements prophecied of, two in this verſe, Famine and Reproach. Thus hath God decreed to puniſh thoſe; but before he will execute, he makes it knowne to the Prophet, and tells him what he will doe.
When the Lord purpoſeth to bring a judgement upon his people, Doctrine 1 he communicates his counſels with his Prophets and Miniſters.
I will corrupt your ſeed.] The firſt judgement in this verſe is, Famine: for the ſeed corrupted that it can bring forth no fruit, muſt make that, muſt cauſe famine.
For the iniquities of a land and people, Doctrine 2 the Lord will lay dearth and famine upon them, even for their ſin, and for this in ſpeciall, for contempt of his Worſhip and Word. So here, and 2 Chron. 7.13.14. Levit. 26.19, 20. Pſal. 107.34. Ezech. 5.16.17. Amos 4.4.5.6. & 8.8.13.
Becauſe this, Reaſon 1 when many other things prevails not, is a meanes to make men retire, and returne to God by repentance. As the inſtance in the prodigall ſon, Luke 15.16.17.
Becauſe as S. Chryſoſtome ſpeaks, Reaſon 2 Indigni ſunt uti creaturis Deum glorificantibus ipſum blaſphemantes, quoniam filius contumelia patrem afficiens, ſervorum miniſterio fungi non eſt dignus. Chryſoſt. Hom. 25. ad pop. Antioch.they who blaſpheme God, deſerve not the uſe of thoſe creatures which glorifie him; becauſe the ſon which reproaches his father, is unworthy of the miniſtery of ſervants.
Becauſe it is juſt with God to ſtarve their bodies, Reaſon 3 who by the contempt of the word ſtarve their owne ſouls; as Haggai 1.4. God called for a famine upon the people, becauſe they contemned his houſe, and decked their owne: So in this, the ſoule being his perpetuall houſe, where he would dwell for ever, and their bodies their owne clay houſes, and momentarie.
To informe mens judgements, Ʋſe 2 who when ſuch judgements are upon them, to aſcribe them to ſecond cauſes: as to the winde and weather, to the diſpoſition of heavens and earth, or to the crueltie of men in hoording up and making a dearth, as the ſick often imputeth his diſeaſe to his meat, or bad diet, or taking the cold, & ſuch like, and never to their ſins, as the cauſe of it: theſe may be the means, and ſo thought of; and as in health and proſperity there is ſomewhat to be given to them as means; ſo in this. But the principall is their ſins, thus provoking God, thus ſhutting heaven, and opening it againſt them; either by drouth making a dearth, as in Judea; or by moiſture making a famine, as in England; or howſoever elſe it comes, yet the cauſe of it is mans ſins, & the imquities of the people; out of the Church, ſins againſt honeſty, and the ſecond Table: and in the Church, both thoſe, and ſins againſt the firſt Table, contempt of Gods Worſhip and Word.
To teach us in our land, and time, what we may expect, Ʋſe 2 as by the courſe of Gods dealing, adding famine to peſtilence, before he bring the ſword, and other deſtructions: As Princes do with rebels in a walled towne, or intrenched in a fence, cut off their proviſion and victuals to make them yeeld: ſo the ſins of the time abounding, as it was propheſied of the latter times, and the contempt of the word being marvellous great amongſt us; even among all ſorts, of all degrees. If it was juſt with God, for ſending a famine upon Iſrael three yeares, yeare after yeare, for breaking their faith with the Gibeonites, and not regarding their word they had paſſed to them, 2 Sam. 21.1. what will it be with God to ſend it ſo upon us, who have ſo often broken faith with him, and contemned his Word and his Promiſe? Are not they unworthy of the creatures of God, which glorifie him not in their places, who do daily blaſpheme his Name and Word, and make it to be evill ſpoken of? Are ſuch ſons as contemne their father, and regard not his word and command, unworthy of the help of any of his ſervants? Let us ſit as Judges in the generall, and we will give ſentence againſt others, that it is ſo. To us Nathan the Prophet ſpeaketh, We are the men. Therefore what expect we elſe? nay, what can we expect better? And if we have not been bettered by Gods hand, as Dauid called the peſtilence, It is better we fall into the merciemercy of inſenſible creatures, then into the crueltie of unreaſonable men.
To direct men when they are under ſuch a judgement, Vſe. 3 & God ſends cleanneſſe of teeth, and ſcarceneſſe of bread, not to quarrell with the meanes, and complaine of this and that, but for a man to quarrell with his owne ſinnes, and conſult not with fleſh and bloud, which will make him accuſe the meanes; but with the Oracle of God, which will make him accuſe himſelfe, and let him ſee where the ſinne is, that it may be reproved, and he humbled, and the land cured. David tooke this courſe, though it was long before he did it, to enquire of the Lord the cauſe of their famine in the end of the third yeare; and underſtanding why it was, and that the ſatisfying of the Gibeonites.
I will corrupt.] The word ſignifies, to rebuke: i. I will with a word of my mouth deſtroy it.
God is able with his bare Word to bring judgement and deſtruction upon a whole land and people, Doctrine. if he but ſpeake the word, they ſhall ſoon come to naught, and periſh: he that is powerfull in the voyce of the people, by the ſound of Rams hornes, to the overthrowing of the walls of Jericho, Joſhua 6. can be powerfull by his owne word, to overthrow whom he will: Or thus, it is as eaſie for the Lord to puniſh and deſtroy men, as it is for man to ſpeak a word, Jer. 18.6.7. Pſa. 104.29.
Becauſe he made all things with eaſe, Reaſon 1 and with his own word, Gen. 1. Now it is a farre leſſer thing to deſtroy thouſands, then to make one. A man can more eaſily overthrow whole Cities in ſhorter time then build one houſe; ſooner ſinke a Navie then make one ſhip.
Becauſe he is Lord over all, Reaſon 2 and hath all creatures at his command, being Lord of hoaſts. Now how eaſie it is for Princes to deſtroy their enemies, or thoſe they hate, and are diſpleaſed withall, when they are of a great command.
To teach men not to rely, Vſe. 1 or put confidence in man, or any creature. There is in it ſelfe that which might keep men from it, being well thought of and conſidered; becauſe they are in themſelves mortall and mutable, very uncertaine and deceitfull: but more when this comes to be conſidered, that God can ſo eaſily deſtroy them, with a word, or blowing upon them; which to truſt and put confidence in them, will certainly procure him to do: and, which done, will make a man marvellouſly aſhamed, that he hath put any confidence in them.
To let us ſee the fearfull condition, Ʋſe. 2 and the danger wherein they ſtand, who live, by reaſon of their corruptions and iniquities, out of the favour of God, who can eaſily deſtroy them, and the things they have, or is beloved of them, with a word, with a blaſt. If it be ſo in reſpect of men to live out of the favours of Kings and Princes, who have their limited powers, who are but men, and have their breath in their noſtrils, as they have; what is … be out of Gods favour, by whoſe breath they ſtand and live, and w… with-drawing his breath, they come to nothing? If he be ſo able, why doth he ſo ſuffer them? It is from the abundance of his patience, not w… of power; which abuſed by them, increaſeth his wrath and their ſinnes, and will make that he will come the more ſuddenly and heavily upon them. The heavier the weight is that is hung at the clock, the wheels run ſwifter, and the hammers ſtrike ſooner and ſmarter.
To teach every man to take heed how they offend or diſpleaſe God, as they love themſelves, or any thing they have, Ʋſe. 3 ſeeing hee can ſo eaſily deſtroy both one and other. Men are apt to make the power of great men either a bridle to reſtrain them from offending, or a ſpurre to make them do the things they command, even when they are unlawfull: For who are we, ſay they, to withſtand ſo great men? Were their faith as good as their ſenſe, they might ſee there were cauſe to ſay ſo of God, and would know, it is a farre more fearefull thing to fall into the hands of God, then into the hands of men.
And caſt dung upon your faces] The ſecond particular in this verſe, for laying ſhame and ignominie upon them.
God makes men, Miniſters and others, Doctrine 1 to be had in reproach becauſe of their ſinnes.
Even the dung.] Theſe Prieſts had thought to have gotten love, eſtimation and credit, by bearing with the corruption of the people, not reproving them for teir ſacrifices they brought, and their careleſneſſe in Gods ſervice; but this God will turn to their ſhame.
When men think by unlawfull meanes to get credit, Doctrine 2 honour and eſtimation among men, the Lord he will turn it to their ſhame and reproach. So here, and ſo with them who built Babel, Gen. 11.4. but it was their confuſion. To this we may apply that generall, Pſal. 112.10. Hereto belong the examples of Haman, Eſter 6. and 7. And of Herod, Acts 12.21. of Philat, Joh. 10.12. From henceforth Pilate ſought to looſe him; but the Jewes cried, ſaying, if thou deliver him, thou art not Ceſars friend: for whoſoever maketh himſelfe a King, ſpeaketh againſt Ceſar. But ſee what Euſebius reports,*Neque illud à nobis ignorari debet, eum ipſum Pilatum qui ſervatoris neci interfuit, in tantas calamitates incurriſſe, ut neceſſitate adductus, ſibi propria manu mortem conſciſcaret, ſuorum que ſcelerum ipſe vindex extiterit. Euſ. hiſt. l. 2. c. 7 We are not to be ignorant, that the ſame Pilat who was interreſſed in our saviours death, fell into ſo great calamities ſhortly after in the raigne of Caius, that being driven by neceſſitie, he ſlew himſelfe with his own hand, and became himſelfe the revenger of his own wickedneſſe.
Becauſe this wil manifeſt his power, Reaſon 1 that he can beat them with their own weapons, overthrow them by their own inventions.
Becauſe he is zealous of his glory, Reaſon, 2 and to ſuffer this wo… obſcure it. It is againſt the honor of a Prince to let a ſubject grow by rebellion: it argues either injuſtice or im…encie.
This may ſhew the folly of thoſe men, Vſe. 1 whether they be private men, or men in place, Magiſtracie or Miniſterie, who thinke by unlawfull means to reconcile favour unto them, to get a good name, eſtimation or credit. Theſe men we may compare to him whom Hier. againſt Heloid. ſpeaks of out of the fable, that when he could do no good to be famous for, or ſo famous as he would, he ſet Diana's Temple on fire; and when none accuſed him for the ſacriledge, he went raving up & down the ſtreets himſelf, crying, that he kindled the fire. And being demanded by the Epheſians, why he did ſo,Vt quia benè non poterā, malè omnis bus innoteſcerem. he anſwered; Becauſe I could not get fame by doing well, I would get it by miſchief. But it was his ſhame & ruine; and ſo may theſe look for, though they may proſper in it for a while: as they in building of Babell, yet ſhall they fall by it. And that they would ſtop their mouthes withall, will be the means to open them the wider, ſpecially if ever there fall a breach betwixt them, they will ſhew them directly, that they gained not by their courſes, and the contrary to that will follow, which we read of David, 2 Sam. 6.22.
To teach every man to take heed how he ſeekes reputation and name by bad courſes, Vſe. 2 or by any the leaſt unfaithfulneſſe and ſin. Every man is deſirous of a good name; and it is more to be deſired then ſilver and pretious things, Prov. 22.1. If any man would have it, let him labour for it by lawful means, and by weldoing. If he ſeek it by forſaking his uprightneſſe, and ſincerity of his place and profeſſion, I may ſay as 2 Kings 9.31. Had Zimri peace, that ſlew his maſter? So, had ſuch a one credit, that left his honeſty? And God ſhall do to him as here is threatned. A man may happily build up his houſe by oppreſſion, and uſury, and cruelty; but in a few ſucceſſions, in a few years it comes to nothing: holds not in the third heire. A man may ſeek to riſe like Haman, and be aloft a while, but he ſhall be caſt downe. A man may get a name a while, but it will not laſt long; partly becauſe it is vana, quia vani ſunt filii hominum; becauſe it is not in himſelfe but other,*Merces congregatas in ſaccum pertuſum ad theſaurum in alieno ere conſtitutum qua arcu non clauditur, nec ſeras habet: Bern. de adventu Domini, Serm. 4. as wares put up in a broken bagge, as a treaſure laid up in anothers mouth, not lockt in a cheſt, nor made faſt with barres, as Bernard hath it. And partly, becauſe God will caſt dung into his face. The beſt glory is for well doing: that is in a mans ſelfe, not in anothers power, 2 Cor. 1.12. That is laid upon a good ground, that is certaine and unmoveable. It is from God, and thoſe who have his Spirit, Vera gloria eſt à Spiritu veritatis: True glory is from the Spirit of truth.
Dung in your faces.] The Lord had honoured theſe Prieſts very high, they had diſhonoured him; he threatens marvellouſly, and the more to diſgrace and diſhonour them.
The more God hath honoured and advanced men, Doctrine. either in Church or Common-wealth, if they diſhonour him, he will diſhonour them, and lay the greater diſgrace upon them. So with theſe Prieſts, none more honoured with God then they; no greater diſgrace then here is mentioned. Now this is proved in the example of Iezabel, 2 Kings 9.37. of Ieroboam, 1 Kings 14.7.8.9.10. of Eli, 1 Sam. 2.27. ad finem. Of Capernaum, Matth. 11.22.23. Manifeſt in the Jewes, who were the mirrour, now the wonder of the world: it was once ſpoken of with admiration, now the by-word.
Becauſe, according to their priviledges abuſed, Reaſon 1 ſo are their ſins of thoſe who have the greater, or more in number: then God giving or rewarding according to their ſinnes, and workes, muſt needs receive more diſgrace and diſhonour.
Becauſe his judgements in them will be more perſpicuous, Reaſon 2 and ſtrike a more awe and feare in others, and moe ſhall take notice of it, becauſe they are more in the eye, as a Beacon upon a hill, as a Captaine or Lievetenant in a Band. And ſo the more ſhall glorifie his juſtice, and feare his power.
If thou ſeeſt men lifted up to honour & high place, Vſe. 1 do not envie them: for if they be good, there is cauſe to rejoyce. Prov. 29.2. If they be wicked, and abuſe their priviledges & high places, there is cauſe to ſigh, but not to envie, Pro. 29.2. becauſe they are not farre from a diſgrace, a publique one, a great one, anſwerble to their honor. The clouds that obſcure the Sun, are lifted up, but powred down again. Who would envie men upon an high pinacle, ready to be caſt down? Who a man walking upon the Ice, where it is ten to one, every houre his feet will ſlide, or it break, and he be utterly caſt downe to the bottome of a pit? ſpecially if ſome ſecret fire be kindled on it, or the beames of the Sunne ſhine hotly upon it.
To teach thoſe whom God hath advanced and honoured more then others with any priviledge of knowledge, wiſedome, Ʋſe. 2 authority, or credit, not to thinke that thoſe priviledges were given them that they might be the Nimrods of the earth, and fight againſt God, and his cauſe, and his Church, and diſhonour him, and thinke to carry it away without diſhonour from him; nay, they ſhalbe more diſhonored, and more vile then any others. * For the greater grace ſinners have received, if they ſin, their puniſhment ſhall be ſo much larger. Chryſoſt. Mighty ſinners ſhall be mightily tormented, Hierom. ad Heliod. Quantò major gratia, tanto amplior p…ccantibus poena. Chryſoſt. And, Potentes potenter tormenta partientur. Hierom. ad Heliod.It were good all that are above others, would write it in their houſes, and every where they come, and keep it in their hearts. And ſuch as are above others in their places in the Church, would remember that, Matth. 5.13. Ye are the ſalt of the earth; but if the ſalt have loſt his ſavour, wherewith ſhall it be ſalted? It is thenceforth good for nothing, but to be caſt out, and to be troden under foot of men.
And you ſhall be like unto it.] Or, it ſhall carry you away; meaning, thta he would adde confuſion and deſtruction unto their ſhame.
Shame and diſgrace brought upon Miniſters, Doctrine. Magiſtrates, or any other by their juſt deſert and default, by their careleſſe carriage, and diſſolute life, is but a fore-runner of confuſion and deſtruction, which uſually followeth, unleſſe it be prevented by repentance. So is it here. Matth. 5.13. 1 Sam. 2.30.31.32. with chap. 4. 1 Sam. 15.30. Jer. 24.9.10.
Becauſe this argueth a great height of wickedneſſe, Reaſon 1 and that men are ſetled much in it, when ſhame will not ſhake them from it, and rouſe them up. For whereas to a man of any honeſty, or that hath any ſparke of goodneſſe, his name is of more account then his goods; and that touched, more affects him then the other taken away. Now touched in this, and not affected, argues his deſperateneſſe and diſhoneſty.
Becauſe when God hath ſmitten men in things that are ſo neare unto him, Reaſon 2 and ought to be ſo deare, and they returne not, it is juſt with him to proceed unto their perſons, and themſelves.
To teach us, Vſe. 1 when we ſee men in contempt, Miniſters, Magiſtrates, and others, to judge of it as a fore-runner of ſome fearfull confuſion and deſtruction. If they be unjuſtly, without their default, then is it of a general judgement upon the Church and land, it being alſo a judgement it ſelfe; if juſtly for their diſſolute and corrupt lives, then is it a fore-runner of a judgement to them, of their confuſion and deſtruction. As it was in the time of Popery, when the Clergie was come to the height of wealth, yet they were in the wane and eb of worſhip and reſpect; nay, in ſhame and reproach: becauſe as in the morning, the neerer it is to the riſing of the Sun, the more light is in the aire, and the more are deformities and things out of order eſpied: So as the Goſpell drew nearer, that they were like Baals Prieſts, for deceiving the people, in contempt, with not affecting them to make them returne from their Idols to the living God. Therefore ſhame and confuſion came upon them, as we have ſeen. So of others, if they be in contempt, &c. And as of them, ſo of Magiſtrates, and other particular men. For as a ſickneſſe cauſed by mans miſdieting of himſelfe, or otherwiſe by his default, and not ſpeedily cured, is a forerunner and procurer of a greater diſeaſe: ſo is it in this caſe.
To teach every one that is in any reproach or contempt, Ʋſe. 2 whatſoever he is, to thinke of it as the harbinger of confuſion and deſtruction, if he be not affected with it to repentance. Therefore ſhould he labour to lay it to his heart, and be humbled for it, and reformed by it: he ſhould be occaſioned by it to ſearch his wayes and his converſation. If it befall him for righteouſneſſe ſake, he hath wherein to rejoyce; if for his infirmities, and unjuſtly from thoſe who reproach him, yet he ſhould ſee whether it is not juſtly from God, or no: for that may be juſtly from him, which is unjuſtly from them. But if indeed juſtly for his diſſolute and looſe life; then is not to be expected any thing but the confuſion and deſtruction of his perſon, unleſſe that make him to humble and reforme himſelfe: for when hard and bitter words prevail not, then maſters goe to beating and puniſhing with blowes. So doth God.