Commentary on Malachi 2, Chapter 3 · Exposition on verse 9 – Exposition on verse 10
VERS. IX.
Ye are curſed with a curſe: for ye have ſpoiled me, even this whole nation.
YE are curſed with a curſe.] This verſe containes the event; Gods curſe upon them, for that they had done, as a proofe they had ſinned, elſe had not ſuch a thing, come from the juſt God: he curſed them with penury, and want, and famine; they pinched him, and he them; yea they had thought in the famine to have kept the more to themſelves, and they had the leſſe, for keeping from him that which was his; for ſpoiling him, he juſtly and worthily ſpoiled them; and ſo by their owne craft, had they deceived themſelves, and diminiſhed their ſtore, when they thought to have increaſed it; And ſo he points them out the cauſe, why this was befallen them.
Even this whole nation.] The ſubject of the puniſhment, the ſame who were the ſubject of the ſinne; even all, rich, and poore, high, and low, from the higheſt, to the loweſt, had ſpoiled God; and therefore he laid his plague, as large, and with as full extent. The judgement and curſe of God upon this people, was a famine, as the verſes following ſhew. And they having pinched him, he doth deale ſo with them, paies them home in the ſame kind. In the generall thus:
It is a juſt and no unuſuall thing with God, to puniſh men in the like kinde, Doctr. 1 as they have offended; either againſt himſelfe, or men. Vide Cap. 1.5. Your eies ſhall ſee it.
Now for the particular, that the curſe, and this curſe, is upon ſuch as ſpoile the Lord, and his Church, we obſerve.
God will juſtly puniſh with his curſes, and ſpecially with famine, and ſcarcity, Doctr. 2 all ſuch as do ſpoile him, and take the Miniſters maintenances from them; which as it is affirmed here, ſo that of Ananias and Saphira, Acts 5.1.2. &c. doth proove it; the curſe being upon them for withholding that from the Lord, they had voluntarily given unto him, for the curſe ws not for the lie, and diſſembling, though it were the heavier for that, they having bound two ſinnes together; like to this, though not in all things, the ſame is that, Hag. 1.6.9. Ye have ſowen much, and bring in lit tle: ye eat, but ye have not enough: ye drinke, but ye are not filled: ye cloth you, but ye be not warme: and he that earneth wages, putteth the wages into a broken bag: ye looked for much, ana loe it came to little, and when ye brought it home, I did blow upon it. And why, ſaith the Lord of Hoaſts? Becauſe of mine houſe that is waſt, and ye run every man unto his owne houſe. And Deuter. 26.12.13.15. when they have given the tithes to the Leites, they may pray and expect a bleſſing; it ſeemeth therefore to teach, that without that, the curſe muſt be upon them.
Becauſe it is juſt with him, to curſe thoſe who hinder his worſhip, Reaſon 1 and are principall meanes, either that it cannot be attended upon, or not as it ought: If he curſed Elies ſonnes, for making his ſacrifices to be abhorred: Sam. 2. how then by whom they are hindred from being performed at all?
Becauſe he will curſe thoſe, Reaſon 2 who withold the hire and juſt wates of ſuch as do but reape their earthly harveſt, and worke that worke for them. Jam. 5.1.4. How much more them, who withhold the duty from thoſe, who do labour in the ſpirituall harveſt?
Becauſe it is juſt with God, to deny men food for the body, Reaſon 3 when they deny food to the ſoule; to famiſh the body, when they do the ſoule; which they do, who withdraw from the Miniſter his maintenance; for wanting this, he cannot attend the worke of his calling.
Hence we may obſerve, Vſe 1 that Miniſters maintenance is not of alms, free gift, or voluntary, when Gods curſe ſhall be upont hem, who with-hold them; neither ever was it ſo, no not in the Apoſtles times, ſaving the judgement of ſome; for the reaſons fo the Apoſtles ſerved in their times, as well as in ours; & if any difference, more principally in theirs; all which urge a duty, and juſtice, & not alms: Beſides that, the Apoſtle S. Paul profeſſeth, that he took wates, 2. Cor. 11.8. though he oftentimes holily boaſteth with the Corinthians, that he preached freely, and tooke but what was voluntarily given, as likewiſe others did: leſt if they ſhould have demanded the tithes and Prieſts livings, they might have been thought, that gaine was rather ſought by them, then the glory of God, and ſalvation of his people: And therefore the Apoſtle Paul wrought with his hands, before he would give any ſuch ſcandall, having gifts that were extraordinary, that without ſtudy, they were able to preach: Beſides, that ſimilitude of Chryſoſt. is not without ſenſe, That as a new Phyſitian comming unknown into a City, at the firſt. will adminiſter to all, and heale all gratis, that he may be knowne, but his skill being known, will after take wages: ſo Chriſt at firſt in his diſciples, preached freely, but after when he had begot faith in men, then he tooke his due, ſpecially extraordinary gifts ceaſing, that they did all things with extreame labour, for the good of their people: neither in reaſon can they be almes; becauſe they are wages or a reward of their labour. 1. Tim. 5.18. The labourer is worthy of his reward, and almes do exceed the deſert of the beggar, or almſmen, but not in theſe things, ſeeing, 1. Cor. 9.11. If we have ſowen unto you ſpirituall things, is it a great thing if we reape your carnall things? And there is no compariſon, betwixt ſpirituall and carnall things, but ſpecially ſeeing Gods curſe upon them, who do withhold it from them.
To teach men, Vſe 2 as they feare and would avoide the curſe of God, ſo to give the Miniſter his due, and not to withhold or withdraw any thing from him, leſt they draw the curſe of God upon them: and if they have any thing already, to reſtore it, leſt, though they think they are not yet curſed for it, yet abuſing his patience, he do accuſe them with a curſe. And are not many accurſed, both Patrons and people, that they have not a man of gifts and wiſdome, but they periſh for want of knowledge, ſeeing their propheſie muſt needs faile? And many that are the great ſpoiles of the Church, and gather much by it, yet the curſe of God is upon them, that they are alwaies in want and needy; their wealth melting away as ſnow before the ſun, they being many of them given over to ſuch ſinnes as waſt both body and goods, ſo that Male parta, male dilabuntur. And if curſes be not upon many, yet as Jam. 5.1. they ſhall come upon them; and God will take as much from them another way, as they do this way from him. Let me uſe the words of Auguſt. The Lord ſaith, give me tithes, elſe if thou wilt not give me the tenth, I will take away the nine parts. And doubtleſſe, many men if they could diſcerne this, as well as other things, whereby they have ſuſtained loſſe, they ſhould find that they have gained little at the years end by keeping the Lords due, from his Miniſters, but have loſt a great deale more by it.
For ye have ſpoiled me, even this whole nation.] The repetition of the cauſe of the curſe, ſhewing how juſtly he had generally ſent this plague and curſe upon them, becauſe they were generally thus corrupted.
When ſins are growne generall, it is uſuall and juſt with the Lord, Doctrine to ſend a generall puniſhment. Mal. 1.4.
VERS. X.
Bring ye all the tithes into the ſtorehouſe, that there may be meate in mine houſe, and proove me now herewith, ſaith the Lord, of hoſts, if I will not open the windowes of Heaven unto you, and powre you out a bleſsing without meaſure.
BRing ye all the tithes into the ſiore houſe.] Having thus reproved and threatned them, he begins to exhort them, to change that courſe, and leave their corruption, promiſing that he would change things to the better, ſo they would change.
Bring ye all the tithes into the ſtorehouſe.] The exhortation not any longer to deal fraudulently with God, to bring what you liſt, and keep backe what you liſt; but bring my whole due, and all the tithes into the treaſure, that the Levites and Prieſts, may be nouriſhed, who do me ſervice, and ſerve at the Altar; or as ſome, that my worſhip may ſtill be maintained, the fire and lamps go not out.
Prove me now herewith.] The exhortation is enforced, firſt, by a promiſe of great encreaſe, contrary to their own opinions, whereas they thought they ſhould have leſſe, he promiſeth it ſhould be far better with them. The manner is thus, he would have them make proofe of him, bring the tithes, and make triall if he will not be conſtant in his goodneſſe and bountifull in giving; do it but for one yeare, and the next, which if it ſhould come to paſſe, according to this, the Prophet ſaith, yea and much more abundant, then let them hold on; but if not, then for hereafter let them do as pleaſeth them. But this is not againſt that, thou ſhalt not tempt the Lord thy God, Deut. 6. where men are forbidden to try the Lord, in things not written or commanded, but here they are commanded.
If I will not open the windowes of Heaven.] Namely, to make plenty, for drought made ever a dearth with them; and ſo he promiſeth abundance of rain which ever made plenty. i. I will ſend & ſhowre downe on you as much raine, as if the windowes of Heaven were open. The manner of ſpeech is an oath, and ſo ſet down imperfectly, and is thus to be ſupplied; elſe account me a liar, or ſuch like: for it is uſuall with the Scripture, that things which are fearefull to be ſpoken, or carry with them blaſphemy, to be ſilent, and let men rather conceive of them, then utter them, or uſe ſome honeſt and comely ſpeech.
And powre you out a bleſsing.] Becauſe the windowes of Heaven were once opened for a judgement; Gen. 7. and might ſo be againe, therefore he expreſſeth his meaning, that it ſhould be for a bleſſing, to make things proſper and fruitfull, he ſending them the firſt raine and the latter, in the earing and the harveſt.
Without meaſure.] The originall, that ſhall not ſuffice. i. I will give you ſuch an abundance of fruit, that your garners and barns ſhall not ſuffice to containe them; as the rich mans barnes did not ſuffice, but made him conſult to make greater. Some interpret theſe words, more then enough, as much as ſhould ſuffice and more, that they ſhould have ſuch abundance, that there ſhould be ſufficient, and more then they needed: and the more to confirm them he addeth the next verſe.