Commentary on Malachi
Seventhly, he contests with them for their Sacrilege, verse. 8, 9, 10, 11, 12. both,
I. Arguing against their sin, verse. 8. and,
2. Expostulating with them, that it were better for them, yea, even in their outward estates to deal righteously with God, verse. 9, 10, 11.12.
[Verse. 8] I. He argues against their sin, verse. 8.
1. From a ground of equity.
2. By an application of their fact unto the ground.
1. He argues from a general ground of right and equity. Will a man rob God? Yet ye have robbed me ] Will frail weak man (Adam) do violence unto, or defraud (Elohim) the great and mighty God? Yet you have done so.
Rob ] The French, Pillage; Geneva, Spoile: will a man spoil God? So also Pagn. and Vatab. Crucify, wound, or pierce, so the Vulgar, and the Tigurine, and that is indeed the first signification of the original word. So the Translator of the New Test. into the Syriac. useth the word, Coloss. 2.14. 〈 in non-Latin alphabet 〉 And nailed (or pierced) it unto his Cross. But by a Metaphor, it signifies to Oppresse, or To rob, or To spoil, as Prov. 22.53. The Lxx. here taking 〈 in non-Latin alphabet 〉 by a Metathesis for 〈 in non-Latin alphabet 〉 which is, To supplant or Deceive, read, Will a man supplant his God? But in the sense there is an agreement. Will a man, or is it fit that a man should grieve, defraud, pierce, or spoil his God, as you do who rob his Priests and Ministers of their maintenance, whereby you undermine and overthrow even Religion it self, and God's worship. When the portions of the Levites were not given them, the Levites and Singers that did the work, of God's house, fled everyone to his field: and so God's work, that is, his worship was left undone: as Nehemiah observed, Neh. 13.10. The truth is, When the Ministers of God are kept under the burden of Poverty, The Lord's work is, either not done, or done deceitfully; when the Priests are forced to comply with their humors, from whom they expect their maintenance, and so serve not God, but them; flattering them that feed them, as it is, Micah. 3.5. They bite with their teeth, and cry peace; which I interpret according to the Chaldee Paraphrase, He that maketh them a feast of flesh, to him they preach peace: But he that putteth not into their mouths, they even prepare war against him; And so they make the people to err. And it cannot be otherwise, whiles, as it is in the eleventh verse of that chapter, The Priests teach for hire, and the Prophets divine for money, that is, are fain to maintain themselves with sordid and unworthy flatteries. To prevent which, it was a most pious and commendable care in King Hezekiah, which is recorded 2 Chron. 31.4. He commanded the people that dwelt in Jerusalem, to give the portion of the Priests and Levites (that they might attend upon the Law of the Lord; so the Vulg. That they might confirm themselves in executing the Law of the Lord. So Tremel. but as we read,) that they might be encouraged in the Law of the Lord. Dependancie and expectation of arbitrary maintenance, is a great Alay to the purer temper, and spirit, and zeal, that ought to be in them that serve at the Lord's Altar; in whom, (according to the usual Apothegme of a reverend Divine of ours) Innocence and Independency breeds the best cou • age. And by such is God best served. The scandals that are given by Ministers, do much diminish the reputation of Religion, and undermine it, but Scandalous livings are a great cause of Scandalous Ministers: Which was the observation of a learned Gentleman, and worthy member of the House of Commons, in the Parliament Anno 1628. who also promised, that he would never give over soliciting the cure and remedy of this, while Parliaments and he should live together. And well may he or some other effectually pursue it, especially having so much encouragement in it, by the piety and tenderness of our present Religious, and most gracious Sovereign, who (according to the example of his Royal Father, for planting a settled competency for the Churches throughout Scotland ) hath shown so much readiness and gracious disposition this way, that (as he deserves it) I doubt not but such as shall deliver his reign hereafter to posterity, will among his other virtues, give him this Title, The Patron and Father of his poor and injuried Clergy, and will mention that great Counselor of his in Ecclesiastical matters, with his due honor, for promoving it in him, with so much zeal to the welfare of this Church: But of this obiter and Currente calamo.
2. He argues against their sin, by an application of their fact, unto that ground of general right. Yet ye have robbed me; But ye say, Wherein have we robbed thee? In Tythes and in Offerings. ] They deny the Assumption, and he proves it; That they robbed him, because they dealt deceitfully about the portion of his Priests. The Tythes he had of old assigned unto them. There were three sorts of Tythes; The first were given to the Levites for their alimonie; this was called, Maaser Rishon, The first Tithe. The second was that which every man set apart against his going up to Jerusalem to feast with the Levites and Priests, this was called, Maaser Sheni, The second Tythe. And lest that should be omitted, the Tythe of the Third year was to be given to the poor, to Levites, to widows, and orphans; and this was called Maaser Shlishi, The Third Tythe, and Maaser aani, The poor-man's-tythe. 〈 in non-Latin alphabet 〉 . See these three sorts mentioned, Tobit. 1.7, 8. And besides, and before all these, The fiftieth part was given to the Priests, which was called Reschit, The first fruit, and Terumah gdola, The great offering. Tythes were intended much unto the same use in the Christian Church, one part for the Bishop, another for the Clergy, a third for the Poor, a fourth for the Repaire of the Church: according to Walafrid: Strabo, de exord. Eccles. cap. 27. published by John. Cochlaeus in Speculo Antiq. Devot. The distribution is somewhat otherwise, in the Excerptions of Egbert, Archbishop of York, which the learned S t . H. Spelman, in his late diligent Collections of our British Councils and Decrees, hath communicated, Ad Annum Christi, 750. the fifth Excerption. Let the Priests receive the Tythes, and set out the first part for the adorning of the Church; the second for the use of poor and strangers; the third part let the Priests reserve to themselves. The very same order we find in the Canons of Alfrick (Bishop of York, as S r . H. Spelm. guesseth at it, An. 1052.) Can. 24. He that would see more concerning the care of our Ancient Kings about Tythes, may satisfy himself in that industrious and learned Author, In Council. Calchuth. ad An. 787. where in the seventeenth Canon, Ut Decimae juste solventur: This very place of our Prophet Malachi is alleged; as it is also in the Constitutions of Odo, Archbishop of Canterbury, An. 943. cap. 10. He may see also, K. Offa's gift, An. 793. pag. 308. K. Ethelwulphs gift, in the Council at Winchester, An. 855. pag. 348. K. Alureds Eccles. laws, cap 9. pag 377. K. Edwards the elder, cap. 6. pag. 392. K. Aethelstans, cap. 1. pag. 402. K. Edmunds, cap. 2. pag. 420. K. Edgars, cap. 3. pag. 444. and the Canons of his time, Can. 54. pag. 454. Tythes they are God's portion: hence when the Jews tythed their flocks, as the young passed thorough the door of the fold, the Levite stood with a rod in his hand, and marking the Tenth that came out, said, This tenth is the Lord's. According to that, Levite. 27.32. Whatsoever passeth under the rod, the tenth shall be the Lord's. And so they have ever been accounted, although the Church have sometimes taken liberty to assign them to other uses; as those Decimae Saladinides, which the Council of Paris granted to Philip of France for his war against Saladine the Mahumedan, An. 1189. which (as Matth. Paris, Monk of St. Albans writeth,) Richard 1. the King of England, obtained also for the same purpose the next year: and others since, though the pretence were altered. But see the liberty of the antienter Church concerning Tythes, in Gratian, Caus. 1. qu. 3. pervenit ad. caus. 13. qu. 1. & 2. caus. 16. qu. 1. Si quis Laicus, and Ecclesiae antiquitus, and In canonibus in Gangrensi, and quaest. 7. Decimas quas. And for ours, for the times he writ of, and collected, see Wilhelm. Lyndewood, Constitut. lib. 1. pag. 13. z. pag. 14. f. pag. 15. 0. &c. and largely, De Decimis, lib. 3. pag. 101. &c. Concerning the Question, Quo Jure, besides the skirmishes of our men about it, and which you shall find in the reverend and godly Author of the following Commentary, pertinent and full; I do refer to Bellarm. Tom. 2. De clericis, lib. 1. cap. 25. Against whom in that place Guil. Ames says nothing, and Joh. Alsted. in his Supplement of a Fifth Tome to Dan. Chamier. Panstrat. lib. 4. cap. 10. Paragr. 2. Confesses in a manner, that to object against him in this, is to seek a knot in a bulrush. See D r . Thomas Ridley his learned Discourse of Tythes, In his View of the Civil and Ecclesiastical Law, pag. 124. &c. And in Offerings] Terumah, The Oblation, Elevation, Offering, or, First fruit, did also belong to God; The Terumah gdolah, The Great Oblation, and the Bikkurim. The several sorts, and other matters worth knowing, concerning as well Tythes, as these Oblations. See in John. Weems, Christian Synag. lib. 1. cap. 6. sect. 4. paragr. 2. 3. And more fully in our own Goodwin, Mos. and Ar. lib. 6. cap. 2.3. And thus having argued against their sin,
2. He expostulates with them their unreasonableness in this thing, and that it were better for them to deal righteously in the maintenance of God's Priests, both,
- 1. For the avoiding of evil, ver. 9. and,
- 2. For the procuring of good. ver. 10, 11, 12.
[Verse. 9] I. In defrauding God of tithes, they brought themselves under the curse. Ye are cursed with a curse, for ye have robbed me, even this whole Nation. ] Not one, or few, but all dealt ill with God, in the matter of tithes, and therefore God brought a curse upon the whole Nation. The Vulg. and others, take it for a curse of penury and scarcity of victuals; a great curse in that land. Meerah of Arar, signifies penury, want, or, barrenness. Winkleman derives the word of Maar, To gnaw, or Pill: but not so soundly. The Lxx here take the word to come of 〈 in non-Latin alphabet 〉 , and upon that mistake, render the place, 〈 in non-Latin alphabet 〉 . (of the Anomalie in the word 〈 in non-Latin alphabet 〉 in the Text, see Sixt. Amam. in Anom. Spec. ad locum. )
II. In bringing of tithes justly, they should find,
- 1. Their estates blessed, verse 10.11.
- 2. Their reputation cleared. ver. 12. So there are here two promises.
[Verse. 10, 11.] First, a blessing on their estates. ver. 10.11. Bring ye all the Tythes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open unto you the windows of Heaven, and pour you out a blessing, that there shall not be room enough to receive it. And I will rebuke the devourer for your sakes; and he shall not destroy the fruits of your ground, neither shall your vine cast her fruit, before the time in the field, saith the Lord of hosts. A place often and pertinently applied and pressed, by such as have had occasion to declaim on this subject, and surely of great force to such as have faith in the promises of God. A place which had well deserved more then a bare marginal note, from the late author of the profitable Treatise of Divine promises. lib. 3. p. 231.
Bring ye all the tithes, ] Our old authorised English, Bring ye every tythe. Men have made distinctions of tithes, (and some of their own coining to save something from God) but rank them under what heads you will, all must be brought, and of every kind.
Into the storehouse,] Vulg. Into the barn. The tyth-barn. So the word is Joel. 1.17. The Garners are laid desolate, the barns are broken down. But it is usually rendered Treasury Beth haozar, The house of treasure or store. It seems they had a standing place for tithes, as it is called Nehem. 13.11.12, 13. see the place, and 1. Chron. 26.20.
That there may be meat in my house] Vulg. That there may be spoil, and the Hebr. Tereph. signifies so much. It is a Synecdoche, and the affection of the Trope is a Catachresis. Spoyle, that is, meat, there's the Catachresis, the spoil which the beast makes to get food being put for meat: and then the Synecdoche, meat, put for all necessary provision.
Meat in my house ] that is, in the storehouse for the use and necessity of my house; that is, of my Priests and Levites that serve in my house, my temple.
And prove me now herewith saith the Lord of hosts] Manasseh Ben-Israel, Quaest. 3. in Deut. makes the doubt how these words may be reconciled to those, in Deut. 6.16. Ye shall not tempt the Lord your God: and answers well, that Malachies words are not to be understood Causaliter but Consecutive, namely, that they should indeed find by experience, that if they offered their tithes, they should find the Lord gracious and bountiful. See him more fully in the place cited, in his Conciliator. So that here the promise of good things follows. In which let us observe the artifice used in persuading.
Prove me, &c. If I will not open you the windows of Heaven, ] whether I will not. Piscat. and our Comment. make this form, (If I will not,) an oath. Which cannot be clear, without some supply to the text, to make up the sense, which needs not, but the sense doth facilely offer it self thus, I will open them unto you, and pour you out so much rain (a great blessing in those hot and dry Countries) as if the windows of Heaven were opened. A phrase noting great plenty. 2. Kin. 7.2.
The windows of Heaven] Vulg. The Catarracts of Heaven. Catarracts are gushings down of much water with volence, of 〈 in non-Latin alphabet 〉 Defluere. such as are those outrageous streams of fresh water (which Peter Martyr of Milan a Counselor to the King of Spain, describes in his Decades of the new World, Dec. 1. lib. 6.) which so violently issue and fall headlong into the Sea, that they drive back the salt water a good way, though rough and forced with contrary winds; They rush down from the tops of the mountains of Paria, which Christopher Columbus the first discoverer, was strongly conceited of, to be the seat of Paradise. The French translate it here, The Shutts. Menochius, expresseth the Vulgar Catarracts, by the Port-Cullisses, The Sluses, or Dammes, of Heaven. And so Cael. Rhodiginus, lect. Antiqu. lib. 23. cap. 24. doth express it, taking occasion to interpret that place in Genes. 7.11. Upon which place, and Genes. 8.2, See John. Piscators Scholia. The Clouds are the windows or flood-gates of Heaven, in the sense of this place.
And pour you out (or, empty you out) a blessing ] that is, a shower of rain, bringing a blessing with it of plenty. Among the Hebrews, A blessing as when it is used concerning words, it signifies a salutation, or good wish: so when it is used concerning things; it denotes some real good, or gift, as Genes. 33.11. Take I pray thee ( 〈 in non-Latin alphabet 〉 ) my blessing which is brought unto thee, that is, my gift. So, Judge. 1.15. Give me a blessing. The Chaldee reads, A possession; and that appears to be her meaning by the next words, Give also springs of water. She desired some low grounds. And we also in our use of speaking have such a meaning, when we speak of A mothers blessing.
That (there shall) not (be room) enough (to receive it] the Hebr. being concise, hath only, That not enough. The rest our English translation hath supplied. The Geneva, I will pour you out a blessing, without measure. The Vulg. A blessing even to abundance. The Lxx, Till it sufficeth. The Chaldee. So that ye shall say, It is enough. The French, As much as you can have no more. The sense of all this variety of expression is the same and clear. Your storehouses, rooms, and vessels, shall not be able to hold and contain the plenty: like as the Prophet dealt with the widow, whose History we have, 2. King. 4.3, 4, 5, 6.
And I will rebuke the devourer for your sake ] that is, The Locusts, or other harmful Wormes or Creatures. When there is much rain and plenty, many times these Insects eat up all; as we see, Joel, 1.4. and in the History of the plagues of Egypt. It is among the most wonderful stories and most lamentable, which the Historians do relate of the plague of Locusts in France about the year 852. Wheresoever they fell, they pitched their camp as it were, and devoured all for 20. Miles space in a day. And still a small company went about a days journey before the rest, as harbingers and guides of the rest to choose where the whole multitude should a light, which accordingly would follow and devour all before them.
Some Countries have been almost laid wast by them. Pliny saith that in the Isle Lemnos, the magistrates were fain to take it into their care, to appoint unto every inhabitant what measure of them to destroy, so to keep them under. Yea Scaliger, Exerc. 192. sect. 3. tells us of a kind of Insects that usually in the Northern parts of Norway fall in showers of rain, which if they be opened, as some as they fall have raw and indigested herbs found within them; and when and where they alight, they bite and eat up all that is green. Against these Devourers the Lord promises to provide and to secure them.
And he shall not destroy (or corrupt) the fruit of your ground; neither shall your vine cast her fruit before the time in the field.] Vulg. Geneva, and the French, your vine shall not be barren. Or, abortive, so others. The Buds and Grapes shall not fall off unripe. They are called Orbi palmites among the Latins, that bear not. The word is used, Gen. 31.38. Thy she-goats have not cast their young. And, Gen. 42.36. Me have ye bereaved of my children. 〈 in non-Latin alphabet 〉 .
[Verse. 12] Secondly, a blessing of reputation or good name. verse 12. And all Nations shall call you blessed; for ye shall be a delightsome Land, saith the Lord of hosts. ] All shall speak of your blessedness, shall magnify and praise you. So the sense is, in Job. 29.11. When the ear heard me, it blessed me, that is, It praised me. And thus the Lxx, 〈 in non-Latin alphabet 〉 . For ye shall be a delightsome Land] Vulg. a desirable. Geneva. a pleasant land. Your land shall be green and flourishing, so Cyril. You shall inhabit a fertile land; so Vatabl. I rather take it as S. Jer. All Nations shall desire to live in your Land: a fruit of that reputation they should have if they honored God with their substance. And to this sense the Lxx, and our following comment. Ye shall be as a pleasant land, praised and commended by all that pass by you. Thus much of the seventh Contestation.
VIII. The eighth and last Contestation.
Lastly, he contests with them for their blaspheming of God's providence, for their Atheism, and stubborn perverse contempt of God's worship, and of repentance, verse 13. to the end of the Prophecy. We have,
- 1. Their blasphemous Atheism proposed, verse 13.14, 15.
- 2. Answered, verse 16, &c. ad fin.
1. Their blasphemous Atheism is proposed and set down,
- 1. In general, verse 13.
- 2. In particular, verse 14, 15.
[Verse. 13] First, in general, verse 13. Your words have been stout against me saith the Lord: yet ye say, what have we spoken so much against thee? ] They thought and spake proudly of and against God.
Your words have been stout,] Lxx, troublesome Vulg. they have prevailed over me. (1) against me. Chazku. your words are strong, confirmed, or as the French hath it, enforced against me. You persist stoutly and clamorously in your blasphemy; so Lyr: your words are troublesome and press me as a load stone; so S. Hier. Remig. &c. Your words overcome me and mine, you pervert more then my Prophets can prevail with to the contrary, by your saying; It is in vain to serve the Lord, &c. so the Tigurine.
Yet ye say, what have we spoken so much against thee? ] They deny the accusation. The Geneva, what have we spoken against thee. But there is more in the word. 〈 in non-Latin alphabet 〉 in Niphal signifies a continual speech, as our translators have well expressed, what have we spoken so much against thee. And so the Targum or Chaldee paraphrase, in what have we multiplied speech against thee?
[Verse. 14, 15.] Secondly, in particular, verse 14, 15. Ye have said, It is vain to serve God: and what profit is it, that we have kept his ordinance, and that we have walked mournefully before the Lord of hosts? And now we call the proud happy: yea they that work wickedness are set up, yea they that tempt God are even delivered. This is the proof of the accusation against them. These were their stout words against God.
Ye have said, It is vain to serve God.] Uulg. He is vain who serveth God. There is nothing got by it. A profane atheistical conceit nowadays also entertained of many.
And what profit is it, that we have kept his ordinance ] or, his observation, saith our margin. The Geneva, his Commandment. The Hebr. is, Shamarnu mishmartó, That we kept his custody, or, his ward, that is, the office imposed by him upon us. So, Isaiah 21.8. I am set (Mishmarti) in my ward whole nights. 1 Chron. 9.23. They had oversight by ward • (Mishmaroth.) The priests were divided in 24 Mishmaroth, Custodies or Wards, which they entered upon by their turns every Sabbath. To which here seems to be an allusion.
And that we have walked mournfully (or in black) before the Lord? Pagn. and the Geneva, that we have walked humbly. The Lxx, suppliant. The Chaldee. With a spirit cast down. Piscat. Mournfully before, that is, for fear of Jehovah, that we might reconcile him unto us. The French, that we have walked in poor estate. The word is 〈 in non-Latin alphabet 〉 obscurely, in mourning, or in black. We have the word, 1 Kings 18.45. The Heavens (Hithkadderu) were black with Clouds. And, Ps. 35.14. (Koder.) I bowed down heavily as one that mourneth for his mother. Black is the color of mourning. Our comment: gives this sense; What profit have we, that we have walked humbly, that is, that we have not resisted, nor revenged ourselves, but referred all to God, what have we got by it?
Now then, (or Therefore) we call the proud happy ] They who tread upon modest men, and raise themselves high, and work their own ends confidently, and daringly, they thrive, and therefore them we call, that is, count happy. Jerome here calls them, arrogant men. Boyling, raging men, swelling and presumptuous. Zedim, comes of a root that hath all these significations.
Yea they that work wickedness, are set up ] or, built up, that is, They have children, houses, lands, and honors, &c. Chaldee. They are established. The Lxx, 〈 in non-Latin alphabet 〉 , are reedified. They prosper, and have all things well about them. As the word is, Job, 22, 23. If thou return to the Almighty ( 〈 in non-Latin alphabet 〉 ) thou shalt be built up, that is, Thou shalt prosper.
Yea they that Tempt God are even delivered ] The grudging and blasphemous speeches of these wicked men are still continued: those that continue in sinning, and ad sin to sin, and as it were dare God, to try what he will do, or how he will deal, yet they are delivered; we see them to be safe, secure, bold, and prosperous. See Ps. 95.9.
2. This blasphemy of theirs thus discovered is answered,
First, by opposing the contrary discourse of the godly, verse 16.
Secondly, by showing God's taking notice of both. ver. 16. latter part.
Thirdly, by declaring gods gracious promise to deal well with the godly, ver. 17.
Fourthly, by warning the blasphemers, that God's dealings shall be manifest even in their eyes. ver. 18.
Fifthly, by a further amplification of that point of God's manifest dealing. chap. 4. ver. 1. ad fin.
[Verse. 16] First, their Atheism and blasphemy is answered, by opposing to these blasphemous conceits and words of wicked men, the contrary opinion and discourse of the godly. ver. 16. Then they that feared the Lord spake often one to another. ] In the greatest apparent Ataxy and disorder, and in the time of the stoutest language and behavior of ungodly men, They that feared the Lord, being acquainted with his ways and manner of working, spake often for their mutual encouragement and otherwise to one another, that there would come a day, or that God is righteous, or, that he only defers, or such like things they spake, whereby they defended the cause of God against wicked Atheists. This I conceive to be the sense of these words; but for the manner of the Prophets bringing them into his discourse, interpreters have not satisfied me. I conceive him in the midst of his discourse, wherein in the person of God he bends and directs his speech all this while to them that were before him, the wicked whom he labored to convince; Now he breaks off, and turns his speech to God, or to his own soul, or to the godly, yet with an intention in a fine and insinuating way to instruct the wicked blasphemers that heard him, In this manner; your words have been stout, ye have said, tis in vain to serve God, That men thrive most by wicked courses, but oh my God thou knowest, or, oh thou my soul thou knowest, or, oh ye that fear God ye know, whatever these blind and profane men use to think and say, yet then in the greatest seeming disorders, yet then they that feared God, have other conceits, and encourage one another, and speak otherwise; and thou oh God takest notice of them; or, oh my soul thou knowest, or, oh ye that fear God, ye know that the Lord hearkens and hears, and sets down all in his book, &c. But this conceit upon the place, I do with all submission leave to the judgment of those that can more clearly and with more facility give satisfaction to themselves about the coherence of these words.
Secondly, he answers their blasphemy, by showing God's taking notice of the different speeches and carriages of men. ver. 16. The latter part of it. Then the Lord hearkened and heard it, and a book of remembrance was written before him, for them that feared the Lord, and that thought on his Name. ] I take not these to be the words of the godly, as Tremell: (Tarnovius, and generally all) understands them, by supplying the text, with the word, Saying; They that feared the Lord spake to each other, Saying, The Lord hearkened, &c. But I conceive, as I said in the former member of the verse, that they are the words of the Prophet, who answers their blasphemy by telling them (in that way of rhetorique that I have expressed above) that God is not so regardless, as they imagine and speak, but he hears both their Atheism, and likewise what defense the godly do make; and puts it down as it were for a remembrance, to reward it in them. I herein follow S. Jerome, and desire leave to depart from the reverend author of our commentary, who interprets them as the speeches of the people, according to the supply in the Tremellian Bible.
And a book of remembrance was written before him for them, &c. ] It is a Metaphor from the use of Kings to set down the good services done unto them. As we have an instance of that custom, Esth. 6.1. Wherein Mordecai's service was remembered. And Corn. a lapide tells us, that the Pope hath a book of the merits of his Prelatesi, whom he promotes accordingly. The prophet speaks. Anthropologice, not that God needs any memorial, but because men do keep such books; and the Lord will as surely remember to reward his, as if they were written in a register. Sepher Ziccaron. The Lxx, 〈 in non-Latin alphabet 〉 , A book of memorials. A chronicle. An history. As God hath a bottle for his people's tears, so he hath a Chronicle for their sufferings.
[Verse. 17] Thirdly, he answers their blasphemy, by declaring God's gracious promises, of dealing well with the godly, and such as fear him. ver. 17. And they shall be mine, saith the Lord, In that day when I make up my Jewels: and I will spare him as a man spareth his son that serveth him. A text of most sweet and comfortable contents. But for the choice and practical Notions which it doth afford for the encouraging and supporting of the soul, I do refer to a discourse upon this verse by that excellent preacher my Reverend and worthy friend D. Richard Sibbs, now with God.
They shall be mine,] Vulg. and Genev. They shall be to me. In that day when I make up my Jewels] Vulg. They shall be to me in the day in which I do (that is, Do judgment, as they that follow the vulgar make good the sense as well as they can,) for peculiar. The Geneva, they shall be to me in that day that I shall do this, for a flock. The old autorised English Bible, They shall be to me in the day that I shall do judgment, a flock. And Peculium, the word of the Vulg. Latin sometimes signifies a flock. As in Plautus Asinar. —
But properly it is that part of the flock, which the fathers granted their children, or the masters to their servants, as a stock whereon to exercise their industry: according to Hottoman. A stock of Cattle peculiar. And so it somewhat agrees with the Hebrem, Segulla a select portion. So, Deut. 6.6. The Lord hath chosen thee to be (Segulla) a special people unto himself. But it is properly some rare or dear treasure, a brooch or rich tablet, or pendant, a Jewell, a rich and peculiar treasure. As, Eecle. 2.8. I gathered me (Segullath melachim) the peculiar treasure of Kings. Exod. 19.5. ye shall be a peculiar treasure unto me above all people. Lxx, 〈 in non-Latin alphabet 〉 . A peculiar people. The Lord promiseth to take such care of the godly, and to lay them up so safely as one would a special jewel.
And I will spare him as a man spareth his son (The Geneva, his own form) that serveth him. ] I will be indulgent towards and have pity upon the godly, I will deal tenderly, pardon, and remit their punishment. See, 2 Sam. 22.7. David spared Mephibosheth. Or, I will have compassion. So the word is ordinarily translated, as, 1 Sam. 23.21. 〈 in non-Latin alphabet 〉 . Ye have compassion on me.
[Verse. 18] Fourthly, he answers their blasphemy, by warning them, that God's dealings and judgments shall be so manifest even in their own fight; that they shall be clearly discerned from the godly. ver. 18. Then shall ye return and discern between the righteous and the wicked, between him that serveth God, and him that serveth him not. ] You oh wicked blasphemers shall change your opinion, and whereas you said, the wicked prosper, and it is in vain to serve the Lord, ye shall see a great difference between them, and how much they gain by it that serve the Lord. So. S. Jerome, &c. See the point wholesomly and profitably handled, in a Treatise of D. Preston • on Eccles. 9.1, 2, 3, 4, annexed to his treatise of The new Covenant.
[Verse 1] Fifthly, and lastly, he answers by a further amplication of that which was proposed before, to show God's different dealing with the righteous and the wicked; by an Hysterosis, the righteous were first named in the proposition, verse 18. but the wicked are first treated of in this amplication, Chapter 4 •h , as the Hebrew Bibles that we now use, and the Latin, and our English and most others do distinguish it; which yet Tremellius and Piscator and some others do continue to the former Chapter, making but 3, Chapters of this prophecy, and so the first verse of this Chapter to be the 19 th verse of the third, and so on.
Where let me take oocasion by the way to note it, that all antiquity was ignorant of the division of the Bible that we now use, which was made about the year 1250, The work (as Genebrard thinks (of those Schoolmen who assisted Hugh the Cardinal in gathering The Concordances, and an invention, so useful and so much approved, that the Jews themselves after followed it in the Hebrew Bibles. The Ancients indeed had their Titles and Chapters or versicles too, but not so as we divide them, but usually in shorter periods: as appears by that of Caesarius, We have (saith he) four Gospel's, which consist of one thousand, one hundred sixty two Chapters. And Euthymius quoting Math. 26.58, calls it the 65 th . Title, and quoting Mat. 26.74. calls it The 66 th , Title. Their Titles were as our Chapters, and their Chapters much what as our verses. For instance, S. Matthew which we divide into 28 Chapters, they divided into 68 Titles, and 355. Chapters. But all distinguished not alike. As the Jews had their Parschiot, as namely, Bereschit, Noah, &c. according to which they cited the Scripture of the Old Testament; So the fathers, some of them divide books according to the Histories, as Cyrus Prodromus makes his First title, [In the beginning was the word]; his second Title [There was a marriage in Cana, ] His third Title,] Christ's night disciple Nicodemus, &c. Some divided them according to the miracles, as Gregory, one Title; Of the marriage in Cana; another, Of the five Loves, &c. Cyril, as he wrote 12 books upon John, so he divides the Evangle, the first begins at John. 1.1. The second, at John. 1.29. The third, at John. 5.35, &c. S. August. makes a Period in every Tract; and S. Chrysost. in every Homilie. S. Jerome on these small prophets, oft begins a book in the middle of a Chapter, as we have them now divided. In Oecumenius his Enarrations he hath 40, where we make 28 Chapters on the Acts: he hath 20, where we make but 16 in the Epistle to the Romans, &c. many of them indeed oft end their paraphrases and discourses where our Chapter end, But that is, because the matter in hand breaks off there. The truth is, Distinguishing of the Bible into Chapters and verses, much helps the reader; but it is so divided as sometimes obscures the sense, as we oft find in reading the Bible; and of which the learned Isaac Casaubon complained. In many places those things are now divided, which were better to be read together; for example, Mat. Chap. 20. is ill divided; for the first 16 verses do manifestly agree with the former Chapter. So this fourth Chapter of Malachi were haply better to be continued to the former. Yet I will not presume to alter in these notes, what our own Bibles direct me unto, though I consent to the I content to the judgment of those great men, I mean Casaubon and Heinsius, that we are not superstitiously to adhere to our late division. Casaubon wisht that some great Divine would take the pains to restore the Ancient division, and Heinsius, prolegom. ad Exercit. pag. 20. though he take no notice there of Casaubons desire, wishes too that it were done exactly, and promises to do it. Which surely will be of great use; for much depends upon a right division, else the sense may be much darkened. But of this enough, and too much by way of Digression, unless the nature of Essay or Exercitation (which this poor labor of mine is) will bear it out, and allow it. But I return to the Text, wherein, The different dealing of God with the wicked and the godly, is set out by evident comparisons. For,
I. To the wicked, The day of the Lord shall be terrible, Vers. 1. For behold, the day cometh that shall burn as an Oven, and all the proud, yea, and all that do wickedly shall be stubble, and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. ] The word, For ] shows the inference of this upon the proposition in the former verse; ye shall discern between the righteous and the wicked, for the day comes that will be terrible to the wicked, as to the godly it shall be comfortable. This coherence S t . Jerome, and the ancient Expositors allow. The coming of Christ, which is prophesied of, even his first coming in regard of the issue of it, and upon men's unthankfulness, and unbelief, and refusing of mercy, shall be terrible. So it is also described to be, Matth. 3.12. John. 9.39. Christ who is 〈 in non-Latin alphabet 〉 , for the rising again of many in Israel, is also 〈 in non-Latin alphabet 〉 , for the fall of many, that is, of ungodly and unbelievers, Luc. 2.34.
The day cometh that shall burn as an oven ] That is, The day shall be when wicked men shall be burned: as we use to say, The grand Assizes will hang many, and make a jail-delivery; that is, The Judges at their Assizes. Now whether this Burning signify only Christ the Judges wrath, as Hier. and Remigius; or properly, and ultimately, that fire which shall burn the world, and afterward in hell, as Lyra, Vatabl. &c. to me is not material: For though I understand with Montanus, the whole course of the prophecy contained in this period, and that of it which is of most difficulty, verse. 5. to be meant of Christ's first coming, yet the execution also of Christ's wrath upon unbelievers in the very day of Judgment, may be looked at, without any prejudice to the safe and warrantable interpretation of these things, as Christ himself applies them, Matth. 11.14. and 17.10, 11, 12. to his first coming, as we shall see when we come to the fifth verse. And therefore I interpret it without any Respect, only in this general sense, as a prophecy of God's judgments against the wicked, who will not receive Christ, when God shall send him for the restauration of the Church.
And all the proud, yea, and all that do wickedly shall be stubble ] Though in this life they be iron and brass, stout and proud against God, yet they shall be weak and unable to make resistance against him. See Esa. 47.14. They shall be as stubble (Chaldee, hhallashim chekash, weak as stubble,) they shall not deliver themselves from the flame. As little straws, and small sticks; stubble, that by reason of its lightness, may be driven with the wind, Ierem. 13.24.
And the day, &c. shall burn them up, &c. It shall leave them neither root nor branch. ] It is an amplification to show the full and utter destruction of the wicked, as when the root is stocked up, the tree can grow no more. Which, I say, may, not unsafely be understood of the day of Judgment upon Christ's coming the second time; though Winckleman, Osiander, and some others do think the place fulfilled in the destruction of Jerusalem, and the calamities that came upon the unbelieving Jews, upon their refusal of Christ in his first coming; which is also a probable exposition.
[Verse 2, 3.] 2. To the godly, the day of the Lord shall be full of comfort, and an happy day, verse. 2.3. But unto you that fear my Name, shall the Sun of righteousness arise, with healing in his wings; and ye shall go forth and grow up as calves of the stall. And ye shall tread down the wicked, for they shall be ashes under the soles of your feet, in the day that I shall do this, saith the Lord of hosts. ]
But, unto you ] That adversative form, shows the opposition of these, to them that were mentioned before, and the manifest difference of God's dealing.
Shall the Sun (our old English Bible, That Sun) of righteousness arise. ] In his first coming (according to Theodoret and Montanus) Christ arose a Sun of Righteousness. He came forth as the Sun doth, as a Bridegroom out of his chamber. In his Nativitie, and as a Giant to run his course, In the course of all his conflicts and sufferings; He went under a cloud in his Passion, and brake forth in his Resurrection, and darts forth beams of righteousness; for he came to justify the world, to enlighten, to enliven all believers. And in his second coming also, (according to Jerome and others) he will be full of Majesty and brightness; He will declare hid things, The secrets of all hearts, and after a long time of gloomie weather, will break out to the cheering and refreshing of his Saints, to the driving away of all darkness, sin, and error, to make ever after a continual day-light, and to astonish and dazzle the eyes of his enemies. As I said, I see not but Malachi might respect all this, and prophecy of Christ's whole administration from his Nativity, till his rendering of the Kingdom to his Father.
The Son ] Christ is called 〈 in non-Latin alphabet 〉 Schemesch, The Minister of God, The Sun which ministers and imparts light and heat; for the word is of schamasch, to serve or minister to God or men; according as the Syriac version of the New Testament useth this word, Matth. 20.28. The Son of man came not, (Syr. deneschtammasch, 〈 in non-Latin alphabet 〉 ) that he might be ministered unto, but (daneschemmesch, 〈 in non-Latin alphabet 〉 ) that he might minister. So Christ is the Sun of Righteousness, because he doth benignly impart righteousness or goodness; for I explicate one word by another, as it is Psal. 24.5. He shall receive the blessing and righteousness (that is, Goodness) from the God of his salvation: And Psal. 103.17. where for, Righteousness, The Lxx. have 〈 in non-Latin alphabet 〉 . See our last Translation in the margin, at Joel 2.23. In the Prophet, Zach. 3.8. where Christ is called, The Branch; The Lxx. read 〈 in non-Latin alphabet 〉 . And Junius (Paral. lib. 1. par. 50.) parallels this place of Malachi with Luc. 1.78. where Christ is called 〈 in non-Latin alphabet 〉 , The day-spring from on high; so ours: The Orient, or East, Matth. 2.2. and Matth. 24.27. But 〈 in non-Latin alphabet 〉 , The East, or Rising, is by a Metonymy of the adjunct, put for the Sun in that place; The East from on high, that is, saith George Pasor (Lex. in Nov. Test. ad Thema, 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 , The noon-tide Sun; or 〈 in non-Latin alphabet 〉 , The Sun it self rising; as Dan. Heinsius, Exercit. lib. 3. cap. 1. ad Luc. 1.68. Of this glorious Sun, Samson was the Type, as in other things, so in his name; whether it signify, Their Sun, as Saint Jerome interprets it, and as it is interpreted in the rythme, or Church-prose:
The Sun &c. with healing in his wings ] The Geneva, And health shall be under his wings. As Health or Healing is said to be in the Suns beams, because by them it warms and cherisheth all things, dries up cold moistures offensive to the creatures, excites and quickens Plants, Beasts, and men, in the Spring-time, and revives all that which seemed well nigh dead in the Winter: So doth Christ bring life into the world, and came and preached life; therefore the Syr. and Arab. translate it, Health upon his tongue. But in the Text it is, In his wings; As Christ is compared to the Sun, and the beams of the Sun are called Wings: partly because of its swift disparkling of them and motion, and partly because it spreads its light in its Rising, as wings; whence Homer calls the Sun, 〈 in non-Latin alphabet 〉 , The yellow haird, or golden-haird sun; and the Scripture so speaks, Joel 2.2. The morning spread upon the mountains: And, Psal. 139.9. If I take the wings of the morning. Thus in regard of spreading, Virgil, Aeneid. 8. speaks of the night also, Nox ruit & fuscis tellurem complectitur alis. So Christ in regard of his Imparting of himself, and of health and virtue from him, is said to have wings; Corn. à lapide, would have it to point at a farther mystery. That as Christ is a Sun, so he is the True bird of the sun, as it is called, The true Phoenix, for thus he saith, the Metaphor of having wings doth best befit him. Let me note thus much to further his conceit, that Canaph a wing, is of Canaph to gather, and cherish, as a brood-hen doth her young; so Christ useth it Matth. 23.37. And David alludeth to it, Psal. 17.8. Hide me, under the shadow of thy wings. But of the Phoenix, see Plin. Hist. Natur. lib. 10. cap. 2. who speaks doubtfully: Others (as Ionston. Thaumatogr. Nat. cl. 6. cap. 27.) confidently of it, that it is a fable: yet Maiola, Dier. Canic. Tom. 1. Titul. Aves, disputes largely that all is true which is reported of it. And John. Alsted. Theolog. Natur. part. 1. pag. 217. and part. 2. pag. 474. seems to me to believe it; and so it seems Tertul. and Vatabl. did, who think they have Scripture for it, for so that place in Job 29.18. which in the Vulg. is, I shall die in my nest, and multiply my days as a Palme; and in our Translation, I shall multiply my days as the Sand; they turn thus, I shall die in my nest, and multiply my days as a Phoenix. But Corn. à Lapide doth not believe so, but takes the story for a fable; and I think he had good reason to do so, yet of the aenigmaticall use of it, see him, ad hunc locum, and in his Proem to the minor Prophets, pag. 23, and 44. How Asterius applies this place, see Dan. Heinsius, Exercit. lib. 1. cap. 5. and his censure.
And ye shall go forth, and grow up as calves of the stall ] Such as understand this prophecy of Christ's second coming only, give this sense; Ye shall go out of the prison of this life into the other; so S. Jerome, Remig. Vatabl. or, out of the grave, as calves loosed from the stall where they are tied; so Tertul. lib. de resurr. cap. 31. where he quotes this place. And they make this growing up, or skipping of fat calves, to signify the Sanity and vigor of the godly, at and after the Resurrection, their Agility and great joy together with the heavenly Quires, and their strange and sudden leap (as it were) from mortality. I incline rather to that of our Commentary, that it signifies the increase of grace and the Spirit from Christ upon the godly, or, Their liberty and increasing in the joy of the Spirit, or, Their spiritual joy here, and perfected in heaven.
Grow up as calves of the stall] Vulg. Shall leap. The Lxx. 〈 in non-Latin alphabet 〉 , skip and be wanton. Chaldee. Ye shall thrive, or grow fat; and so the Tigurine. Pagn. Ye shall be multiplied 〈 in non-Latin alphabet 〉 (an Anomaly, hiric being put for pathach ) is of 〈 in non-Latin alphabet 〉 and hath all those significations, To grow, To multiply, To grow fat, To expaliate, To be wanton, To leap and friske.
As calves of the stall] Chaldee. Tigur. Pagn. The French, the Geneva, As fat calves. The Lxx, Like calves at liberty. Vulg. As calves out of the herd, that feed and pasture together among the rest, and grow fat at grass; as it is, Ier. 50.11. But Marbek is Saginarium, The place, stable, or as our English hath it, The Stall where calves are fatted, Jer. 46.21. Her hired men are like bullocks of the stall. So the Hebr. and the margin there agreeable to it, 1 Sam. 28.24. The woman had a calf of the stall. Our Transl. render it according to the Chaldee, A fat calf.
And ye shall tread down the wicked ] 〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉 a word used nowhere else in the Bible. The Chaldee. You shall thresh. The Lxx, and Tertul. (quoting this, lib. de Resurr.) Vulg. Pagn. Ours, &c. You shall tread upon, or tread down the wicked, that is, You shall be over them: A plain difference then shall be found between you and them, notwithstanding men's profane conceits to the contrary.
For they shall be ashes under your feet] Montan. and Geneva, Dust under the soles of your feet.
In the day that I shall do this. ] What day that is, see before, upon verse 1.
From this prophecy of the approaching of Christ's coming, he takes occasion, in the name of the Lord,
- 1. To exhort them to study the Law, Verse 4.
- 2. To prepare their expectation of Christ, by prophesying again of his fore-runner, Verse 5, 6.
[Verse 4] I. He takes occasion to exhort them (because as it is very probable he knew himself to be the last of the Prophets, and that they should be destitute of that help any longer) diligently to search and study the Law in the mean season, till the coming of Christ, to whom the Law in all the parts of it doth lead, verse. 4. Remember ye the Law of Moses my servant, which I commanded him in Horeb for all Israel, with the Statutes and Judgments. ] The Law here may be taken comprehensively for all the doctrine of Moses, which is divided, Deut. 6.1. into 〈 in non-Latin alphabet 〉 Commandments (the moral Law) 〈 in non-Latin alphabet 〉 Statutes, (the ceremonial Law,) and 〈 in non-Latin alphabet 〉 Judgments, (the Judicial Law;) or it may be taken principally for the Moral, the other two being afterward repeated.
The Law of Moses ] It is usual for writings to carry the names of them that pen them, as David's Psalter. And Moses was the Law-giver to Israel from God. He hath his name from that accident in his infancy, Exod. 2.10. She called his name Moses, ( 〈 in non-Latin alphabet 〉 Mosche, that is, Drawn out) and she said, because ( 〈 in non-Latin alphabet 〉 ) I drew him out of the water. In ancient time they wrote his name Moses, either thinking it to be compounded of the Egyptian words, Mo, Water, and Hyses, Saved: or being acquainted with the Syrians pronunciation, Muses (as the Syrians at this day, and the Turks do pronounce it, as Cutlu Muses, an usual name among them, that is, Happy Moses, ) and joining ours with it, of Moses and Muses, made Moses, but corruptly. Thus Drus. in quaest. Hebr. Among the Egyptians he was called Mneves, as Fr. Junius quotes it out of Diodorus Siculus; See his note ad Exod. 2.10. John. Weems. (Christ. Synag. lib. 1. cap. 1. pag. 21.) following Ibn-ezra, says, they called him Monios. But see Junius, Loco citato. Moses is mentioned, by some Heathen Poets as a Law-giver. Juvenal. Sat. 14.
The law which I gave unto him in Horeb ] A mountain in the Country of Amalek and in the wilderness of Sinai, so called because of the dryness and barrenness; of 〈 in non-Latin alphabet 〉 To be dried, and To wither. It is called, 1 King. 19.8. Horeb the mount of God, not in regard of the height of it, as tall Cedars are called The Cedars of God; but because the Lord appeared there, and gave the Law, for Horeb is mount Sinai, one mountain with two tops; the Eastern called Sinai, and the Western Horeb. Iac. Bonfrer. in his Onomasticon tells us he hath disputed this question upon Exod. 3.1. which book I have not, and therefore refer the Reader to consult him there. It is at this day called Saint Catharius mountain.
Which I gave him] God gave Moses the Moral Law writ with his own hand, as Deut. 10.2. seems to prove. See Weems Expos. vol. 1. lib. 1. exerc. 3.
For all Israel] Pagn. To Mont. upon (1) for the use of all Israel.
With the Statutes and Judgments ] Of them before. Only let me not pass this verse without notice of that which to me seems very observable, That the truth is, Commentators upon this place can scarcely make a clear and fair coherence of this verse with the fore-going; but as if the Prophet were full of this necessary point; He inserts it (though to our seeming somewhat abruptly) rather than not mention it. An observation that offers unto our thoughts. The very great necessity of acquainting ourselves with God's Law, the benefit of which I refer the Reader to find commended unto him, in a learned, and very fruitful Treatise of M r . H. Mason, Hearing and Doing, chap. 5. This point hath been much beat upon by the Fathers, in their Sermons or Homilies to the people, in their Exhortations and Epistles to their private and dear friends. Many of our men in handling the controversy about permitting the reading of the Scripture to the people, have collected many and plentiful instances: I spare them. Only I would note the piety of some persons in their assiduous study of God's Law. It is a known History which they relate of Alphonsus King of Aragon. Let me add what Herebert Rosweyd the Jesuit reports of Thomas a Kempis, the devout Author of those books (which are, and deserve to be in every ones hand) De Imitatione Christi: That as he spent his hours in reading the holy Scripture, so he wrote out the whole Bible, divided into four Tomes, fairly and legibly with his own hand. And yet a great scholar too he was, a man wedded to his book, so much that this was his usual saying, and that which he was wont to write in the beginning of his books. In omnibus requiem quaesivi & nusquam inveni nisi in angelo cum libello. I have sought content in all things, but never found it, unless with a book in a nooke. But his most delight was in the book of God. How much was his zeal beyond the temper of these times, when many think it would hinder their scholarship to read much or oft in the Bible, which perhaps also is not to be found in some well furnished studies. The neglect of which, and preferring the handmaids (which yet are beautiful, and they blind, that do not confess so) before the Mistress, hath been much complained of by many pious and learned men. Who can be large or full enough in the praise of the Book of God? 〈 in non-Latin alphabet 〉 , The souls food, as Saint Athanasius calls it, 〈 in non-Latin alphabet 〉 , The Invariable rule of truth, as Saint Iraeneus. The Aphorisms of Christ. The library of the Holy Ghost. The circle of all divine arts. The Divine Pandects. The wisdom of the Cross. The cubit of the Sanctuary. The touchstone of error. But I will take myself off, lest it be said to me, Who ever dispraised Hercules? Only let me insert another instance, for other kind of people, for lay people, for women. Not the example of any of those glorious women found and mentioned in S. Jerome's Epistles, famous and renowned for their piety this way: but a moderne example of Maudlin the wife of D. Pareus, of whom writing to John Newerus, Pastor of Saint Peters Church in Heidleburg to preach her funeral Sermon: he reports, that after she was married, and more than forty years of age, out of love to the holy Scriptures, she learnt to read, and took such delight in it, and specially in the Psalms, that she got them almost all by heart. So much for this point, the necessity of which, some think the Spirit of God would teach us, by the great Zain in the word Zicru, Recordamini, in the Text, in many Bibles. See John Buxtorf. in Comment. Masor. cap. 14.
2. He takes occasion to prepare their expectation, by prophesying again of his forerunner, the Baptist, verse. 5.6. we have,
- 1. His coming, verse. 5.
- 2. His work or office, verse. 6.
I. His coming, verse. 5. Behold, I will send you Elijah the Prophet, before the coming of the great and dreadful day of the Lord. ] The interpretation of this place hath very much divided the Expositors. Saint Jerome took it once, for all the Prophets that should come; but he goes almost alone. A far greater party understand it of Elijah the Thisbite. For so the Lxx. read the very Text; (The Vatican and ordinary copies of the Lxx, but not that which is in the King of Spain's Bible; ) and so also the Arab. which usually follows the Lxx; and some of the Fathers, (but not all whom Bellarmine allegeth, for Origen, Lactant. Hilary, Jerome, who are produced by him, are examined by Dan. Chamier, Panstrat. Tom. 2. lib. 17. cap. 5. sect. 17. 18. and found to bring him no proofs,) Saint Chrys. Theod. Saint Aug. and haply others of the Ancients, being misled by the corrupt reading of the Lxx, 〈 in non-Latin alphabet 〉 . I send unto you Elijah the Thisbit. But this is not in the Hebr. Text, which the learned Popish Expositors know, and yet they follow that of the Lxx, for another purpose than the Ancients were aware of, as it is sufficiently known to Divines in the Question of Antichrist. Benedict Pererius, De Antichristo, Dispute. 10. against John. Annius, makes it one of his demonstrations that Mahomet is not Antichrist, and so doth Bellarmine, that the Bishop of Rome is not, because Enoch and Elijah are not yet come, and are to come in his time. Doctor Sharp, a learned man of ours ( De Antichrist. part. 1. cap. 31.) doth hereupon take occasion to compare Bellarmine to a frantic woman (whom, he saith, he knew) that pretended great acquaintance with the Angel Gabriel, and tells us, That surely Elias was the carrier. Mee thinks too lightly. I read nothing with pleasure that puts off a learned adversary with a scoff: but not without offense, him who through his weakness doth magnify all Bellarmine's Arguments, as surely the Suffolk Author of the Five Discourses, Ann. 1635. did, who in his Treatise of Antichrist, useth no other. I will not take this Text, as a sufficient occasion to enter into the Question, who That Antichrist should be. Let the characters used by Saint John and Saint Paul be impartially applied, and without ends, and I suppose there will be less controversy; especially that of Saint Paul, 2 Thess. 2. For light unto which I refer the Reader, unto Quirinus Reuterus his Supply to Zanchi, who here through age and dimness of sight broke off, which Reuterus undertook at the request of Zanchi's. Executors, and said much to this point, and with much approbation. But to pass by the question it self, whether the Pope be Antichrist, which the interpretation of this place, however it be, doth not conclude; The Cardinals arguments, that the Thisbite is prophesied of, are not unanswerable.
Object. 1. This day before which this Elijah is to come, is the great and dreadful day of the Lord. Therefore the day of the second coming of Christ: for his first coming was an acceptable time and a day of salvation.
Answ. 1. The Hebr: may be rendered, Before the day of the great and dreadful Lord come. And so the Chaldee. reads it. 2. But granting it as we read it, yet 〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉 , is not properly Terribile, but Timendum, to be feared or dreaded. Now, fear is either from Terror, or from Reverence; so it is, Gen. 28.17. How dreadful is this place? saith Jacob, that is, Reverend, because of the signs of the Divine presence. See also, Ezek 1.22. Thus even the day of Christ's first coming, is to be entertained with an awful dread and reverence. 3. That day, though a day of salvation to believers, yet was to others terrible; as it was described to be in the former Chapter, verse 2. and is oft described so, in the New Testament Luc. 2.34. Luc. 3.9.17. Luc. 19.44. Math. 21.44. See Casp. Blockmond. System. Theol. vol. 2. artic. 28. pag. 831.
Object. 2. It is added, lest I come and smite the Earth with a curse. But Christ's first coming was not to judge, but to be judged.
Answ. 1. It may be understood with Montan. and Winkleman: of the destruction of Jerusalem, and the calamity that came upon the Jews upon Christ's first coming. 2. But I have all the way interpreted this Chapter comprehensive, even of the day of judgment also, and the sentence then to be given by Christ. Yet it follows not but the place may be meant of John Baptists coming before Christ, to prepare men to belive, least hereafter for their infidelity they be condemned. It follows not that he must come presently before that day.
Object. 3. Christ speaking of Elias, Math, 11.14. Saith, This is Elias (qui venturus est) which is for to come; but John was come already.
Answ. The Greek 〈 in non-Latin alphabet 〉 is, Qui venturus eraet, Which was for to come, speaking of him whom (from Malachi's prophecy) they expected; and so might well be said of one that was already come: as we have the same phrase, Math. 2.4. He demanded where Christ should be borne. Yet was Christ borne already.
Object. 4. John was indeed allegorically Elias, but not literally; therefore Christ speaking in the same place, Math. 11.14. of John, saith, If ye will receive it, This is Elias, that is, Elias is indeed for to come, yet if you will have one now also in this my first coming, this John is he. But to show that this is a mystery, he adds, He that hath ears to hear, let him hear.
Answ. John was Elias literally, that is, in the Prophet Malachies literal sense: but because the Scribes had another conceit (not of another time, as the Papists, but of another person) that it must be the Thisbite; he tells them they mistake it in that; for the Prophet in his very literal sense meant John; (as the Prophet Jeremiah, Ier. 30.9. meant the Mesiah literally, as it confessed, not David the son of Jesse, when he saith, They shall serve David their King. ) And therefore he saith; If ye will receive him, and adds, He that hath ears, let him hear.
Object. 5. Elias is prophesied of again Rev. 11.3. One of the two witnesses.
Answ. Besides the fuller meaning of that place, for which let the Reader consult expositors, and especially M r . Ios. Meades learned Commentaries upon his Clavis Apoc. There is there no mention at all of Elias. It is but a begging to urge that text.
Object. 6. Why else were Enoch and Elias wrapped up before death, and do still live in their mortal flesh, to die again; but that they are for that service before the last coming of Christ?
Answ. That they live in their bodies in Heaven is not doubted, (see Sixt Amama, Antibarb. Bibl. l. 3. Sirach c. 44. pag. 947, &c. but that they live in their mortal bodies, and that they shall die, there is no Scripture for it, neither is it likely, seeing the Scripture saith of Enoch, Hebr. 11.5. He was translated that he should not see death. (see Ios. Scaliger's note upon Math. 17.11. among those few short notes of his which John Bill the Kings Printer hath carefully collected at the end of his Impression of the New Testament Greek, at London, 1622.) But why they were wrapped up, we must be content to be ignorant, and it beseems us most to be so. More of this point you have well treated of in the following Commentary.
Being thus rid of this interpretation, we have another, which interprets the place of Christ's first coming; and we have S. Markes authority for it, who makes the last words of Malachi, to be the first words of his Gospel; and therefore leads us to understand by Elias in the Prophet, John the Baptist in his Gospel. And that we may be further out of doubt, we have the text clearly so expounded, Luc. 1.16, 17. (See Laurent. Valla his Castigation of the Vulg. Lat. according to the corrected edition of Jacobus Rivius:) Math. 11.14, 15. Math. 17.10, 11.12.13. Which places let the Reader peruse. The name of Elias is given to John, not propter identitatem personae, as if Elias were Redivivus, or by a Metempsychosis were entered into John's body, but propter identitatem spiritus & virtutis, because of the like gifts, calling, and Ministry. See Junius, parall. lib. 1. par. 31. Pet. Martyr. Loc. Clas. 3. cap. 16. sect. 21.22. But especially our late blessed King of famous memory, in his Monitory preface before his learned Apology for the Oath of allegiance; pa. 77. 78. whose arguments are examined by Leonard Lessius, Disp. de Antichr. Demonstr. 15. but stand good. And besides ours, some learned and ingenuous Papists, as Paul. Burgensis, Isid. Clarius, Bened. Arias Montan. in Locum, who do all admit our interpretation: and Bishop Jansen too, in cap. 48. Ecclus. as Bened. Pererius affirms of him, lib. 15. in Daniel. pag. 223. D.
Let me here note by the way the conceit of Lucas Osiander, who as he yields the place to be meant of John the Baptist, the second Elias before Christ's first coming; so he also interprets it of a third Elias before Christ's second coming, and that is; Martin Luther; and accordingly interprets the following words, and exhorts to the receiving of Luther's doctrine, lest God come and punish our ingratitude. Luther indeed was a man of notable zeal like Elias, fit for the business he was employed in by God, and we have great reason to think honorably of him; but none to think that Malachi thought of him, or that the Holy Ghost meant him here. Thus much of the coming of John.
[Verse 6] 2. His work or office, is declared in the last verse. And he shall turn the hearts of the Fathers to the Children, and the heart of the children to the Fathers. Least I come and smite the Earth with a curse. ] For their interpretation of this who respect only the second coming of Christ, let the Reader see Corn. a lapid. I content myself with that of our following author, That whereas all was at that time out of order, full of corruptions, and errors, and different sects, (see Tremell. ad marg. Zach. 11.8.) John was sent to preach repentance, Math. 3.2. and to convert of all sorts from the error of their way, and to reduce them to the faith of the old Patriarchs. But for the manner of the phrase, Junius (parall. lib. 1. par. 55.) makes it parallel to Luc. 1.76.77.79. and so it will bring in further light. Add also, Luk. 1.17. where, observe that the word of the Lxx is not used, theirs is 〈 in non-Latin alphabet 〉 but S. Luke's is 〈 in non-Latin alphabet 〉 . The Evangelists & Apostles though usually they follow, yet sometimes take liberty to depart frō the Lxx; & concerning the vulgar Latin translation, John. Gagneius a Sorbonist professeth he cannot tell the meaning of it; but falls very foul upon Cardinal Cajetan. Yet his own conjecture of the misplacing of 〈 in non-Latin alphabet 〉 there in the original text, is bold. See him, ad loc. together with Beza his larger Annotations on the same place.
Lest I come and smite the Earth with a curse. ] The coherence of this, and the meaning, see before Objection 2. and the Answer.
Lest I come. ] The coming of Christ is not uncertain, but the smiting; I read it, lest I smite when I come.
And smite the Earth, ] S. Hier. earthly men: not Judea only, though sometimes 〈 in non-Latin alphabet 〉 be taken for a particular region; as Genes. 41.57. Isaiah 13.5. yet probably the calamity of the Jews may be principally respected.
With a curse.] Geneva, cursing. Chaldee. extermination. Pagnin. slaughter. The Lxx, 〈 in non-Latin alphabet 〉 , wholly, suddenly. 〈 in non-Latin alphabet 〉 . Lest I smite the earth with utter destruction. 〈 in non-Latin alphabet 〉 is An utter curse, or Devoting to ruin; which Cherem, the Rabbins say, doth enter into the members of the body, the number of which they observe to be according to the numeral letters of this word. The Jews had three sorts of Anathema's. 1. Niddui. Rejection or Removing. He that was Menualdeth was removed out of the Synagogue. 〈 in non-Latin alphabet 〉 . Job. 9.22. Thus they hold Cain was excommunicate. Genes. 4.14. Isaiah 66.5. This was of the nature of profligation or proscription among the Romans. 2. Cherem, which is more properly that which is Anathema among the Greeks, which is the curse that they laid upon him, whom they put out of the Synagogue if he mended not. A giving over to Satan. 1 Cor. 5.5. 1. Tim. 1.20. At this they lighted Candles and put them out again, to note that such an one was deprived of the light of Heaven. This is the word used here. And this among us is the highest Ecclesiastical censure, according to the Tables of D. Richard Cosin, who (Polit. Eccl. Anglic. Tab. V. A.) makes these degrees. 1. Interdictio divinorum. 2. monitio. 3. Suspensio. vel ab ingressu Ecclesiae; vel a perceptione sacramentorum. 4. excommunicatio. 5. Anathematismus: Contra haereticum pertinacem. 3. There is a third degree among the Jews, called Sham-atha. The extreme and highest degree of excommunication. The Etymology of which word is either, 1 of Sam, Desolate, and attha, Thou. Thou art desolate, or, Be thou desolate. 2. of Sham, There; and Mitha, death. There is death. Or an Excommunication to death. As, 1 John. 5.16. There is a sin unto death. Or, 3. of Shem or Sama in the Chaldee, The Lord, or The Name, that is, the Tetragrammaton, Jehovah; and Atha, he comes. The Lord comes. A form of speech used by them in sudden accidents (as the most learned H • insius observes, exercit. lib. 7. c. 15.) and especially by such as suffered any oppressions, whereby they still comforted thenselves. This is the same with that which S. Paul useth after the Syriac, where Maran is The Lord. Maran-atha, The Lord comes. 1. Cor. 16.22. He that loves not the Lord Jesus, let him be Anathema Maran-atha. Which curse they fetch from the first words of Henochs prophecy, Jude, verse 14. And thus much for the last contestation, and for the whole Text.
For the close we may take notice of a double observation.
1. That in many copies (though not here, in Montanus his Interlin. nor in two others that I have) the last verse but one, in Isaiah, Ecclesiastes, Lamentations, and this prophecy of Malachi, is repeated again after the Text, but without points: because all these books have sad closes, and therefore the Scribes thought fit, to leave the verse before, to be last, for the recreating the spirits of the Reader, as containing more comfortable matter. See John. Buxt of de Abbrev. Hebraic. more in 〈 in non-Latin alphabet 〉 .
2. That all the Prophets (execept Jonah and Nahum ) expressly and in some prophecy concerning Christ. He being the mark at which all of them chiefly aimed. And let him be our Aime likewise. Blessed is he who carefully expects his second appearance. Come Lord Jesus, come quickly.