Malachi 2

AND now, O ye priests, this commandment Either this which he had already minded them of, about the Sacrifices w t it ought to be offered, and what refused, if the people brought defective Sheep or Oxen, they who were Priests, ought not to have admitted; they ought not to have offered them upon God's Altar; or this Commandement he now brings from God to them, and which is contained in this Chapter. is for you By especial Direction 'tis sent to you, and look to it thot you obey it..

If This if, to the Prophet was dubious, but to God who sent the Prophet, 'twas not doubtful, but 'twas for monition to the Priests and Jews, and implyed a condition of mercy if they would yet hear, but an inevitable curse if they did not hear. ye will not hear, and if ye will not lay it to heart If you do not consider what you hear, to do the good, to forbear the evil., to give glory unto my Name By a due, and holy manner of sacrificing and offering Incense: in neglect of which you have greatly sin'd, and dishonoured me, and polluted my Name and Altar., says the LORD of hosts, I will even send a curse It is a comprehensive threat, many miseries in one word; it is a blast on their good hoped for, and 'tis poyson in the good possessed, and when 'tis, as here, sent of God, 'twill surely do both, 'twill be a blast on hopes, 'twill be poison in what is possessed and should be enjoyed. upon you All, both Priests, and people, but especially on the Priests., and I will curse your blessings All the good, sweet, necessary supports of Life, and Comforts of your selves and yours.: yea, I have cursed them already You have so long polluted my Name, and would not reform that I have already sent out the curse, and 'tis in part upon you, though you are not sensible of it, nor will feel it, and this is forerunner of greater curses yet coming, unless you repent., because ye do not lay it to heart The sin was great, in that you polluted my Name, but it becoms much greater when you add impenitence to it, and harden your selves, and will not lay it to heart, therefore the curse is gone out with Commission from God to seize you..

Behold Note it we l, and consider., I will corrupt your seed Take away the prolifi que virtue and str gth of it, that it shal bring forth none, or little Fruit; your seed you make plentiful, but you can not make your harvest so, nor will I, till you give me the Glory I contend for, and will have, e're I have done; I will rebuke, or check your seed, which will surcease to grow thereupon, tho' your vices checkt, thrive still; your seed for Harvest cannot grow up under my checks., and spread dung upon your faces 'Tis an expression of greatest contempt cast upon a person; it is a token of utmost undervalue, and scorn, so I will expose you, as you have exposed my Name to contempt., even the dung of your solemn feasts Your most solemn days and feasts, which are by you accounted most holy, and in which you think you offer the most holy and acceptable Sacrifices shall be as loathsome to me as dung, and shall make you, who offer them illegally, as polluted, unclean, and loathsome as if I had thrown the dung of those Sacrifices into your faces., and one shall take you away with it You shall be taken away with it; removed as unclean as the dung it self, as unfit as that to be in the Temple, as fit to be cast out to the Dunghil; so contemptible shall you be, if you lay it not to heart..

And ye O Priests! shall know By sense and feeling, by woful experience, or know ye i. e. but what I speak now, and will do among you. that I have sent this commandment Admonition, reproof, and exhortation, to look more carefully for future, that you do not dishonour me, and make mine Altar and Sacrifices contemptible; but repent of what is past, and for time to come amend all, this I call for at your hands. unto you, that may covenant might be with Levi That you do not null the Covenant of Priesthood made with Levi, and which I would have continued in his posterity, in you, and yours after you, which I would not have your sins and high provocations should abrogate; but if you will not thus confirm, settle, and keep Levi's Covenant among you, I will make it firm as to what is on my part to be done herein, to punish the violators of it., says the LORD of hosts God Almighty, Lord of hosts has spoken this, and will do it..

My covenant Here is one Covenant that is more particular than any; a Covenant of Priesthood between God, and a particular Tribe. was with him Levi is named ver. 4. and I will rest there, though I know some would have it be Aaron, or Phineas. of life and peace Of long Life, and prosperous, by covenant under the provisoes therein contained, assured to the Levites in their due ministrations before God,, and I gave them Both Lifes, the word is dual, or Life and Prosperity; to him for the fear Religious fear, or that gracious qualification which appeared in the acts of it, for he feared before God. wherewith he feared me, and was afraid before my Name Behaved himself with Reverence and trembling before God. It is the same repeated for confirmation of the former, or perhaps it may imply the habitual frame of Reverence from a contrite heart, which is here pointed at, and commended in this person under the name of Levi..

The law of truth The Law of God which is the Truth, the Doctrine of the Law according to the true meaning thereof. was in his mouth He did teach it to the people, he resolved all cases by this Law, Aaron, Eleazar, Phineas, or as we must understand it, every one of those Godly Priests or Levites, in what Age soever they lived, who as ver. 5. feared God, and were humble. They taught the people (as was their duty) first to know the Law of God, and then, to obey it; this by their Example, the other by their Instruction. The Law of Truth was in his mouth, he pronounced according to the Law truly, pronouncing that unclean which the Law determin'd unclean, and that clean which was clean., and iniquity was not found in his lips He judged not with respect to persons, nor for bribes perverted judgment, nor iudged that lawful which was unlawful; or that unlawful which was lawful., he walked with me His whole Life was a continual walking with God, as Enochs was, and Noahs was, and as God required Abrahams should be, in holy fear of his majesty in true love of his precepts, and reverend observing his Ordinances; he lived, with God, and to him. in peace With God, and with men, it was his aim to live peaceably towards others, that God might make them peaceable toward him, and God gave him much of that he desired. and equity In rectitude of mind, or in sincerity, and uprightness, free from Hypocrisie, or else in all righteousness among men., and did turn many away from iniquity. By his instructions, and by his excellent example, he converted many from wayes of sin.

For Those forementioned excellent Priests did so teach, and so live forasmuch as they did well consider 'twas their duty to be well acquainted with, and to have a great insight into the Law of God. the priests lips should keep knowledg It is that their office binds them to; it is duty of all Gods people to know his Law, but the Priests duty to know it more then others, Lev. 10.11. for they were to teach Israel, Deut. 33.10., and they The People of Israel. should seek the law at his mouth In difficult cases, in controversies, &c. the people were to consult, and advise with the Priests, and enquire what the Law said in the case.: for he is the messenger Interpreter, Ambassadour, or Legate of the Lord of hosts with the people, Leiger among them, and who therefore ought to be advised with, about his Lords mind. of the LORD of hosts.

But ye Priests that now are in office, now live, when I Malachi am sent to preach. are departed Have shamefully degenerated and turned away from your duty, are Apostates out of the way of Gods Law, and of those holy Priests your Predecessors, out of the way of Truth, Holiness, Peace, and Equity., ye have caused many to stumble at the law Your expositions of the Law, your manner of worshipping God, and your manner of living, all together were great scandals to very many, and too many of these that were offended by these things, these aults of yours, fell to sinning with you.: ye have corrupted the covenant The Covenant of Priesthood, Neh. 13.29: chargeth them with this sin, and therefore they have no reason to expect the blessings of this Covenant, viz. Life and Peace, since their making the Covenant void on their part had cut off all claim and right to the blessings promised in that Covenant, and had exposed them to the Curses God threatned them with. of Levi, says the LORD of hosts.

Therefore Because you have corrupted the Covenant of Levi, and have dishonoured me, and made my sacrifices contemptible. have I also made you contemptible and base I have left you under the contempt of the people, who think as you deserve, basely of you, you have dishonoured me and I have made, and will make good my word, you shall be lightly esteemed. before all the people There are none but account you an unworthy, unthankful, profane and unjust Generation, neither fit to serve God, or guide man., according as ye have not kept my wayes Your punishment is as your sin, you forsook the Law of God, and made his Table and his Bread contemptible, now I make you contemptible, you were weary of my service and the people are weary of such Priests., but have been partial You have perverted the Law for to please great men, or to favour your selves, or to speak all in few words, you have declined the true judgment of Gods Law to serve some unworthy design, or other; so that none could be sure of a right interpretation, or of a just judgment, or of a safe and sure direction from you. in the law.

Have we We Jews. not all one Father Either Abraham, or Iacob, (not Adam here intended) with whom God made the Covenant by which the posterity was made a peculiar people separated from other Nations, and on very weighty reasons forbid to join, and intermix with strange Nations,? has not one God created The Prophet speaks of that great and gracious work of God, creating them to be a chosen people, a nation formed to show forth his praise, Deut. 32.6, 18. Isa. 43.1, 7. and so we Christians are created in Christ Jesus, Eph. 2.10. and are in him new creatures, 2 Cor. 5.17. us? why do we The Prophet was not guilty of the fault, yet speaks as one of the community, partly to take off the envy of the Jews, and to cut off all occasion of quarrelling against his word, and partly to insinuate the sense he had of this thing, and the affection he had for them, though he reproved them. deal treacherously Despise, so some, break our Faith in the Marriage Contract engaged, so carry it disloyally, against the duty we owe to Gods Law, which equally binds us, as our Wives to mutual Love, Honour and Faithfulness, and why then do we take Heathen Wives (tis bad if a Jew unmarried do it) but here now the case is worse) Jewish Wives being dislik't, rejected, and so greatly despised? Why do we this against the bond of Consanguinity? And do we sons of Abraham abuse thus the Daughters of Abraham? Why do we so little regard the bond of Religion, we are People, Sons and Daughters of one God who has called us, separated us from the Heathen to keep Religion pure, and unmixed, why then do we transgress thus? every man The fault was very common, among the People and Priests too, and since their return out of Babylon. against his brother This wrong was done immediately against the Wife, but the Father, Brothers or Kinsmen of the wronged Wife are mediately, and by consequence wronged, the whole Family of the Wife thus used is perfidiously abused, but Brothers as principal of the Family are named. by profaning Violating the Covenant of God, the Law, which approves no Polygamy, and forbids marrying of Idolaters. the covenant of our fathers?

¶ Judah Though Iudah only is named, yet the rest of the returned Captives are included. has dealt treacherously Vid. verse 10. letter f., and an abomination Such treachery is a very abominable thing, God and all good men abhorre it, and yet here 'tis committed. is committed in Israel Who are Gods peculiar people and above others should have been holy., and in Jerusalem Under the eye of the Governours the High Priest and Sanhedrim, nay under the eye of God who dwelt at Ierusalem, this could not but greatly provoke God.: for Judah has profaned the holiness Profanely violated the necessary cautionary Law of Marriage confining Israel to marry within themselves, and not to endanger themselves, and Religion by joining affinity with Idolaters, who would draw them, and their Children from the Holy Law, Worship, and Temple of God, which are the holiness that he loved. of the LORD which he loved Which he. i. e. Iedah once loved, so 'twas Apostacy in Iudah. Or which he i. e. the Lord loved above all, so 'tis a neglect of a main duty, 'tis slighting what God so greatly loved., and has married the daughter of a strange God Ezra 9.1. and 10.2. mentions what Nations they were whose Daughters were by these Jews taken for Wives, they were Idolatrous Nations, and the Women were Idolatresses when the Jews did marry them. This was bad, but these Jews had Wives before, and they cast them off. Or else took in these strangers and despised their former Wives, this is the treachery and abomination that is here committed..

The LORD will cut off the man that does this The Family of those who do this shall be destroyed utterly by the hand of God, he will punish this crime.: the master and the scholar Him that calleth and him that answereth. There shall be left neither any to teach or any to learn, none to call, nor any to answer, all the living cut off. out of the tabernacles of Jacob This points to the People, or Laity who dwelt in the Cities of Iacob, they shall be rooted out of the Land., and him that offereth an offering The Priests that are guilty of this fault shall be put out of the Office of Priest and Minister no more before the Lord. unto the LORD of hosts.

And this have ye done again Beside that first fault, you have committed an other, you slight, misuse, and afflict your Jewish Wives whom alone you should have loved, and cherished, but you make them drudges, and slaves to Idolatresses, your new and illegal Wives., covering the altar of the LORD with tears Your despised and misused Wives fly to the Temple, weep, and cry out unto God for redress of their injuries., with weeping This is added to show the abundance of their tears. and with crying out With vehemency crying to God against such Husbands., insomuch that he The Lord who seeth their tears and heareth their cries. regardeth not the offering any more Valueth not such offerings made to him by such people, and such Priests., or receiveth it with good will at your hand Is not at all pleased with such offerings whether expiatory, or peace offerings, none of them from such people shall ever avail them..

¶ Yet ye say, Wherefore Though the fault was so great in the nature of it, and so notorious in the evidence of it, these impudent sinners will not see, but dispute, what just cause God has to reject their offerings.? Because the LORD has been witness The Prophet answers them God was witness both of the Matrimonial contract, when you promised other deportment, and affections; and he is witness also of your violating this contract, and has seen how false, and perfidious you have been, what inhumanity you have showed against your Wives. between thee and the wife of thy youth Whom in thy youth thou marriedst, and hast had the best of her time and strength, and in age shouldst love and deal kindly with., against whom thou hast dealt treacherously See ver. 10. let. f,: yet is she thy companion Yet she is, what she was, by the Sacred Institution of God, made thy Companion, not thy Drudge, or Slave, thou art most unjust to her, thus to change thy affection and deportment when there is no change in her State and Relation,, and the wife of thy covenant Covenants ought to be very exactly kept, and those especially which are of our own freest, and most voluntary making, our Covenant, such was this between the unnatural Husband, and his despised Wife; all which as they should have been arguments to his Duty, so they are aggravations of his neglect of Duty, and provocations to God, and now iudge ye disputing, quarrelling Hypocrites whether God has not justest cause to reject your offerings.

And did he God our Creator. not make one But one Man, and one Woman.? yet had he the residue of the spirit Yet he could have made more Men, and Women, and if it had been good, and well-pleasing to him, he could have made many Women for one Man, but though by his Power he could, yet in his Wisdom, Goodness, and Holiness he would not make more; from the beginning Marriage was ordained to be between one Man, and one Woman alone at once. So Christ argued Matth. 19.4, 5, 6.: And wherefore one One couple, and no more.? That he might seek a godly seed Or a seed of God, either an excellent seed, as Hebr. expresses the excellency of a thing by the addition of the Name God to it, or rather a holy seed born to God in chaste Wedlock and brought up under the instructions, and vertuous examples of Parents living in the fear of God, and love of each other, which in Polygamy cannot be expected.: Therefore take heed to your spirit Keep your heart from wandring after strange Wives, as you tender your life and souls., and let none deal treacherously Though many have done so, let none now do it any more. against the wife of his youth.

For The Prophet enforceth his former exhortation ver. 15. with the arguments laid here close together from the odiousness of the thing (he exhorts them to forbear) it is odious to the Lord who changeth not, resents this evil practice as much as ever. God, Judge of wrongs, and the wronged, hates such wrong. God of Israel by Covenant, and in peculiar Relation, and so much more engaged to punish it; and he now declares his hatred of these things. the LORD the God of Israel says that he hateth putting away Divorce, such putting away of Wives as these petulant Jews used to make way for some new Wives.: for one rather, And covering violence, &c. which God hates as much as divorcing or putting away. This super-inducing of violence by a second Wife taken in upon, or with, or over the first Wife, called here a Garment God hateth. In Summe neither your Divorces, nor your Poligamy may with safety be practised, for God hateth both. covereth violence with his garment, says the LORD of hosts, therefore take heed to your spirit And therefore be advised, take heed as you love your Life, your Souls, your Peace, and Welfare., that ye deal not treacherously Neither on dislike, divorce, nor yet, with unbridled Lust, take other Wife in to the former, both are perfidious Treachery against her, thy Covenant, and thy God, and what canst thou expect from such courses that God hateth, but to be cut off?.

Ye Ye Priests and People, slight in your Religion toward God, unfaithful in your Covenant with your Wives. have wearied After the manner of m n this is spoken of God. the LORD with your words Your perverse reasonings, or impious quarrellings against God, among which, one most ungodly and Atheistical, does come to be remarkt on.: Yet ye say, Wherein have we wearied him? When ye say When your discourse and reasoning is managed to the overthrow (if 'twere possible) of all morality and goodness., Every one Not one excepted by these illogical Atheists. that does evil is good That is a wicked man, and does wickedness (as you Prophets preach to us) is misrepresented by you, such are good men, and what they do is good; thus they call evil good; wo then to them! in the sight of the LORD In the account and judgment of God., and he delighteth in them As appears (say these Atheists) by his prospering of them, did he not delight in them, would he so enrich and prosper them?, or Where is the God of judgment Or if they be evil, and their wayes, designs and doings be evil, and punishable; where is that God of Judgment? or why does he delay execution of his displeasure against such men and wayes? I am apt to think that the irreligious sentiments of the Priests, their superficial managing of the solemn worship of God, their Adulteries, and multiplying of Wives hitherto unpunisht, had brought them either to think there was no such thing as Moral Goodness, or Moral Viciousness in mens Actions, or that if there were, since no punishment was laid on the vicious, nor any encouragement, or present reward bestow'd on the vertuous; that God did not, nor ever would concern himself to judge it; and so by an undue way of arguing, had concluded themselves into Atheism, the very height of wickedness. That this is likely enough, our Age confirms, in which unpunisht enormities, are Atheists Arguments against God and his Providence. And unless he damn them, they'l not believe the Being of a God; But such must remember, they shall know and believe it at last, if not too late..