Commentary on Malachi 2, Chapter 3 · Exposition on verse 7
VERS. VII.
From the dayes of your fathers, ye are gone away from mine ordinances, and have not kept them: returne unto me and I will returne unto you, ſaith the Lord of hoſtes: but ye ſaid, wherein ſhall we returne?
FRom the dayes of your fathers are you gone away.] In this verſe beginnes the ſecond part of the Chapter, containing an expoſtulation with this people, as touching their ſins mixt with an exhortation to repentance, which of ſome is accounted the third part of this Chapter. Now in this verſe are both theſe: a reaſoning with them, as concerning their ſinnes, and an exhortation to repentance: the firſt hath the reproofe in generall, for committing evill, and omiſſion of doing things commanded, and a denyall of it by the people. The ſecond hath an exhortation to repentance, with the promiſe of a gracious acceptance.
From the daies of your fathers &c.] The generall reproofe or in particular, for committing things forbidden, and omitting things commanded; but in theſe firſt words their ſinnes are amplified from the time and continuance in them. i. It is not yeſterday, or a few dayes ſince you tranſgreſſed againſt me: your ſinnes are not of ſhort time, and ſmall continuance, but you have beene long rebellious againſt me, even ſince the dayes of your fathers, ſo long have I beene patient towards you, ſo much are you the more hardened in your ſinnes, and have the leſſe to ſay for your ſelves, and I may the more juſtly puniſh you.
The exhortation to repentance is preſſed and urged with the benefit that will follow it: God will returne to them, and by this promiſe would he intice and provoke them, meaning he would declare and make manifeſt he was appeaſed towards them, mitigating and leſſening their puniſhments and calamities, and reſtoring many bleſſings unto them. This of Gods returning is figurative, for he properly cannot be ſaid, to change either place or minde. Cujus eſt deomnibus omnino rebus tam fixa ſententia, quam certa praeſentia. Vide Auguſt. de Civ. D. l. 15. Cap. 25.
But ye ſay, wherein ſhall we returne?] The Propher returns to his expoſtulation with the people, about their ſins, and here reproves them for their impudent hypocriſie, and pride; that they ſaid, they needed no repentance, or returning to God, being guilty unto themſelves of no ſinne, no tranſgreſſion, or falling away from God. i. What have we committed, or when did we fall from the Lord? Thou calſt us to returne; They had ſo long accuſtomed themſelves, and not to reſtore, and pay unto the Lord, that was his, that now they ſay, they ought no ſuch thing; now theſe words containe the continuance of their rebellion, or obſtinacy.
When men once give way unto ſin, & entertaine it, Doctrine they are often and eaſily drawne on, to continue it from time to time, day to day, and to grow aged, and ancient in ſin, eſpecially if the Lord puniſh them not for it: ſo much is here, and in the old world, and in Sodom, &c. Iſaiah 65.2. and Hoſea 10.9. Ob Iſrael thou haſt ſinned from the daies of Gibeah. That is, either from the time of the Iudges, when they made war againſt the Benjamites, touching the Levites wife, from which time they continued Idolatry, or as ſome, from the times of Saul or Salomon: example of Davids ſinne for many months, for not repenting, he continued it, but Solomon many years.
Becauſe the preſerver of men from ſinne, is the grace of God: Reaſon 1 either generall, as in Abimelech, Gen. 20. or particular, as Iſaiah 30.21. reſtraining, or ſanctifying grace; now this the Apoſtle calls fire, 1. Theſſal. 5.19. or compares it to it: that as fire by withdrawing of matter, oile from lamp, or fuell from fire, or by adding contrary, as water; ſo the ſpirit is quenched, or forced, to recoile by ſinnes; no marvaile then, when the reſiſter is gone, or grieved, if there be long continuance.
Becauſe cuſtome is another nature, and things by cuſtome, Reaſon 2 are in us, as if they were bred. Now naturall things are hardly changed, the continuance eaſie: a man can hardly forget his mothers tongue, hardly a ſpeech he hath been accuſtomed to; ſo in this.
Becauſe the cuſtome of ſinning, takes away the ſence of ſinne: Reaſon 3 even a little cuſtome, and giving way to it; Now when a man is without the ſence of ſinne, hardly ſeeing and knowing of it,Conſuetudo peceandi tollit ſenſum peccati leſt feeling how it woundeth, and pierceth him: but finding for the preſent ſin pleaſant, or profitable, no marvaile if he continue it, and ſay, Prov. 23.35 They have ſtricken me, but I was not ſicke: they have beaten me, but I know not when I awoke: therefore will I ſccke it yet ſtill.
To teach men, to take heed, how they give way to ſin: Vſe 1 but if ſinne enter upon them, as who ſinneth not; then with ſpeed to part with it, and ſhake it off, leſt cuſtome and continuance follow; So that when he hath a will, he ſhall have no power to riſe out, he will be ſo intangled; as with him that taketh up money for neceſſity: he ſhall eaſily finde, that he may continue it, and be in the uſurers bonds, upon good ſecurity: but when he would out of them, the longer he hath continued, the leſſe he will finde himſelfe able, and ſo be deſirous to continue it, till he have ſtript himſelfe out of all: ſo in this, then muſt he labour to riſe out of them, and give no place, nor way to them.
Then it is a goodneſſe, Ʋſe 2 and mercy of God, to a man, when he gives a means to him, either to keep him for giving way to ſin, or for ſitting downe in ſin: which of himſelfe, he will ſoone do. Vide Mal. 1.7. doctr. 1.
Now in that they had continued thus long, and were not conſumed, it commends another doctrine.
The Lord is long ſuffering, Doctrine and patient towards ſuch as ſinne and provoke him. Rev. 3.20.
Gone away from mine ordinances.] Reprooving them for their ſinnes, he tells them that is ſin, which is diſagreeing to his laws and ordinances, to his word.
That is evill and ſin, Doctrine and unlawfull to be done, which is repugnant to the law of God, or a departing from it: may it ſeem to be never ſo profitable to man, or bring glory to God; as on the contrary that is good, and righteouſneſſe, which is agreeable to the law and word of God: ſeem it never ſo unprofitable to men, or not behoofull for Gods glory. Vide Cap 2.10. Doctr. ulti.
And have not kept them.] They are accuſed, not only becauſe they committed things contrary to the law, but becauſe they did not things agreeable to it: not onelyonly committed the forbidden, but omitted the commanded.
They do not onelyonly ſinne, Doctrine who offend againſt the law, doing the things forbidden by it: but thoſe who do not obſerve and do the things commanded by it, but leave them undone: manifeſt by that as a breach of the firſt Table and Precept. Jer. 10.25. Powre out thy fury upon the families, that have not called upon thy name. Dent. 28.58.59. and 27.26. Matth. 25.
Becauſe the law is affirmative, Reaſon. 1 and commanding, as well as negative, and forbidding: and though the precepts, and commandments run moſt negatively, ſave only the fourth and fifth, yet they all carry the affirmative, as the Prophets, their Interpreters ſhew, and as thoſe two affirmatives carry their negative, ſo the eight negatives carry the affirmatives: ſo that an omiſſion is as well a tranſgreſſion, as a commiſſion, and ſo a ſin.
Becauſe they go againſt love, Reaſon 2 and charity: and therefore ſinne; for charity to God and man, requires all to be done, and nothing omitted that may glorifie, and honour him: and be helpfull and profitable to them; for ſo it is ſaid, to be bountifull, that is helpfull. 1. Cor. 13.4. But ſpecially if we conſider,Peccatum eſt, cum vel non eſt charitas quae eſſe debet vel minor eſt quam debet Auguſt: de perfect. juſtitiae Cit. coeleſt. Ra. 15. that every man muſt love God above himſelfe, and man as himſelfe, now to omit any thing that is good for himſelfe, is a breach of charity, to himſelfe, then ſo of theſe.
Sin is an action, but the omiſſion, is onelyonly a privation: that is, an omitting of that which ought to be done; how can it then be a ſin, and they ſin who omit it?
There is an action, in ſinnes of omiſſion, thus: It is a ſin of omiſſion, not to love his neighbour: not to come to the congregation, to heare the word, and receive the ſacrament; in theſe there is an action; for ſometimes they are done upon purpoſe, and deliberation, and ſo he that offends, will not love his neighbour: will not go to the aſſembly; and here is a plaine action of his will; but ſometimes they are omitted, becauſe a man thinkes not of them: not of any purpoſe, or contempt; now here though there be not an action of the ſame kinde, yet there is an action repugnant to the law; he thinks not of the aſſembly, becauſe he would walke, or take his recreation: and theſe actions are repugnant, to that good worke; and ſometimes the action is not at the ſame time, but went a little before; As a man gives himſelfe to exceſſe, and drunkenneſſe overnight, and after cannot riſe in the morning, to be preſent there; here is an action, though not at the ſame time, and of the ſame kinde, yet that which is the cauſe of that omiſſion. All ſinne is not an action, it is onelyonly true of ſinne of commiſſion, which is ſome poſitive act done, which the will ſhould not conſent to do: ſin of omiſſion, is but a privation of good. As the Schoole, and Baſil. Malum boni privatio eſt, caelitas ex oculorum perditione provenit, ſerm. quod D. non eſt author peccati. Facere cordis cogitare eſt, quia corporis eſt cogitata proficere. Chryſoſt. ſer. de levium criminum periculis.
Then many men, if they wil look upon their reckonings, Vſe 1 are guilty of a multitude of ſinnes, more then ever they thought themſelves to be; ſeeing they have onelyonly accounted ſinnes of commiſſion to be theirs, and never of omiſſion; Many have thought they were bound to avoid the evill, yet not to do the good: and ſo account their ſinnes; Many who account it a ſinne to have other Gods, have never accounted it a ſin, not to know the true God, to believe him, and feare him, not to pray unto him, which they did only in reſpect of their own neceſſities, & never of any duty to him, nor of avoiding of ſin; ſo in the reſt of the commandments; Theſe muſt know, that they have to account with God for theſe, if they have already for the other; nay, he never accounted, nor repented of any one, who doth not for theſe; for he can have no true conſcience of ſin, that hath not right ſcience, & knowledge of theſe, for ſins, who if they reckon not againe with God, & bring not true repentance, muſt not looke to have peace, but a controverſie, with God. And if Judg. 5.23. Meroz was curſed, not for fighting againſt Gods people, but not aſſiſting them, in the battell againſt the mighty. If Moſes was puniſhed with deprivation, of the poſſeſſion, or fortage, of the Land of Canaan, not for diſhonouring of God, but not ſanctifying him, in the preſence of the children of Iſrael. Num. 20.12. If the rich man was caſt into the torments of Hel, not for taking away food from Lazarus, but becauſe he did not relieve his wants, Luke 16. How ſhall they eſcape the curſe, inherit the Kingdome, the ſpirituall Canaan, how not be tormented in Hel?
Then let not men thinke much, Ʋſe 2 if they be cenſured as men, who have gone aſtray from their birth, while all their piety, and honeſty, is but a negative piety, and a negative honeſty, and not an affirmative, but in little and ſlender ſort; here is all they can ſay for themſelves, they are not Idolaters, and open prophane perſons, ſcoffers of piety, they are not ſwearers, they are no adulterers, theeves, or oppreſſors; But in the mean time, they are not zealous for his worſhip, nor conſcionable profeſſors, nor ſuch as hunger after righteouſneſſe, nor ſuch as feare the dreadfull, and great name of the Lord, nor love of mercy, and the like; They may be judged as wicked men, and as thoſe who are in the diſpleaſure of God. As Tertul. nuſquam & nunquam excuſatur, quod Deus damnat. So it cannot be but ſinne, which God is diſpleaſed withall.
Return unto me.] In this exhortation following the reproofe, there may be noted from the Coherence, two points:
Firſt, the patience of God towards ſinners, waiting for their returne.
Secondly, that none is ſo deſperately ſinfull, but there is hope he may returne and be converted.
And I will return unto you.] Here is the promiſe annexed to the former exhortation, to draw them to hearken to it, and obey it: a promiſe of remooving, or mitigating of their calamities and plagues; and firſt in the generall, obſerve, they muſt performe, and do their parts, elſe he will not do his.
God is not bound, Doctr. 1 to give man any thing, he hath promiſed or covenanted, unleſſe he performe his covenant and conditions. Vide Cap. 2.4. I ſent this commandment that my Covenant might ſtand.
Againe, if they repent, he will returne, remove, or mitigate, their plagues, and puniſhments.
Repentance is the moſt certaine means, Doctr. 2 and ſoveraigne medicine, to mitigate, and remoove, to prevent and keep away judgements, and plagues of God, from the perſons of men, or the things that belong unto them: Manifeſt, as here, ſo by that. 2. Chro. 7.13.14. If I ſhut the Heaven that there be no raine, or if I command the Graſhopper to devoure the Land, or if I ſend peſtilence among my people; If my people among whom my name is called upon, doe humble themſelves, and pray and ſeeke my preſence, and turne from their wicked waies, then will I heare in heaven, and be mercifull to their ſinne, and will heale their Land. Jer. 18.7.8. I will ſpeake ſuddenly againſt a nation, or againſt a kingdome to plucke it up, and to roote it out, and to deſtroy it. But if this nation againſt whom I have pronounced, turne from their wickedneſſe, I will repent of the plague that I thought to bring upon them. And 26.3. If ſo be they will hear ken, and turne every man from his evill way: that I may repent me of the plague which I have determined to bring upon them, becauſe of the wickedneſſe of their workes. Luke 13.3.5. We have examples David and the Ninivites, and ſuch like: Now I ſay, remoove, or mitigate, becauſe they are not alwaies taken away when the party repenteth; After Davids repentance the child died, and the ſword departed not from his houſe. And the Prophet Mich. 7.9. brings the people humbling themſelves under a corporall puniſhment.
Becauſe God is juſt; Reaſon. 1 Now juſtice puniſheth not where there is no ſin, or not twice, a ſin puniſhed before; now he that repents hath taken away ſinne.*Peccatum genuit dolorem, dolor contrivit peccatum, ut lignum vermem vermis Ilgnum Chryſoſt. Reaſon 2. Sin begets ſorrow, and ſorrow deſtroies ſin, as the wood breeds the worme, and the worme eates the wood; yea repentance puniſheth, 1. Cor. 11.31. repentance prevents, or remooves puniſhments.
Yet though the puniſhment be mitigated, it is not alwaies remooved, becauſe in his love and wiſdome he diſcernes it good, it ſhould ſtill remaine, as a chaſtiſement, not puniſhment, both to humble them, and prevent ſin in them, to be a terrour, and an example to others, and to juſtifie himſelfe before men.
To ſee the neceſſity of repentance, and to exhort us, to fall upon the practice of it, eriouſly, and ſpeedily: That that is threatned, may be prevented, ſo that we take the right courſe. Rev. 2.5. I will come unto thee quickly, and will remoove thy candleſticke out of his place. There is the threatning againſt the Church of Epheſus, but the next words ſhew us the way of prevention; Except thou repent.
But ye ſay, wherein ſhall we returne?] The Prophet having reprooved them in the generall, in the beginning of the verſe, proceedeth now to particulars, in theſe words: and this by occaſion of the former words, which noteth out to us, their ſpirituall pride, that conceived of themſelves, to have no need of repentance, for they were righteous, and had not any ſuch ſin in them, that they need returning.
Spirituall pride, Doctrine when men conceive of themſelves they are rich, and righteous, and have no need of repentance, & of Chriſt, is an odious and vile ſinne. Revel. 3.17. I am rich, I ſtand in need of nothing.