ANNOTATIONS ON MALACHI

THE ARGUMENT

Malachi, (his name in Hebrew signifies Angel or Messenger) ends the Prophets: and seems to fall in, and to correspond with Nehemiah's thirteenth chapter, comparing Mal. 2.11. & chap. 3.8. with Nehem. 13.3,4. and verse 10, &c. & verse 23, &c. He prophesied to Israel, viz. to all the people of the several tribes which were returned from Babylon, after the re-edifying of the Temple; and also, after Haggai and Zechariah; confirming their doctrine, and carrying on the reformation of what was yet corrupt and defective, either in God's service, or in the Israelites' life and conversation. And first, he puts them in mind of their free election, the only ground of God's continued favor in their preservation. Then does he reprove and threaten them for false dealing in the Covenant; for their profaning God's service; and other vices of all sorts, as idolatry, adultery, false oaths, sacrilege, blasphemies, mixing themselves in unlawful marriages, injustice, and violence; vices, which had spread far, and invaded not only the common people, but priests and Levites also. Moreover, he calls them to repentance, promising grace and blessing to all believers in the coming of the Messiah Christ, the Sun of Righteousness, with healing in his wings: before whom the Messenger or forerunner, John the Baptist (who is called also by this his Prophet, Elias the Prophet, chap. 4.5.) must come, before the coming of the great & dreadful day, viz. that stately apparition of the Son of God in the flesh, accompanied also with consuming power (set down, ch. 3.2. & 4.1.) After John the Messenger to prepare the way, Christ the Messenger of the Covenant, or Mediator and foundation of the Covenant of grace with God's elect, should suddenly come into that re-edified Temple, work the salvation of his people, call in the nations, make his Church Catholic and one, by joining Jews and Gentiles. And because the Israelites must look for no more Prophets till the great Prophet was born, he refers them to Moses, who spoke of this Prophet to come, whom all must hear, or be cut off, bidding them to remember his Law in the meanwhile, till Christ come to accomplish the Covenant: whose coming would be terrible to the wicked, but joyful to the godly. Zechariah and Malachi are the last Prophets, and end the Old Testament. The same names, not persons; the New Testament begins withal. One Zecharias was John Baptist's father: and John Baptist himself was that Malachi, or Messenger that Elijah foretold here, chap. 3.1. & ch. 4. verse 5,6. As we see Luke 1.76. & chap. 7.27. Matth. 11.10. The Evangelist Luke begins the Gospel with Zecharias, and Mark begins it with Malachi, that is, Messenger, namely, John the Baptist. So sweetly in speeches has God joined the Old and New Testament, to face one another, as the Cherubims over the Ark, that the hid Apocrypha might not be in the Canon of the Bible. In Hebrew these Apocryphal Books are not: the New Testament cites them not: yet most of them are of much worth, containing many worthy documents in them, and specially the History of the Maccabees is of singular use for the interpretation of the two last chapters of Daniel: and part of the 2.7. and 8. Chapters. Generally thus Malachi threatens the priests, chap. 1. and 2. and the people, chap. 2. from the coming of John Baptist, chap. 3. and of Christ, chap. 4. And all this, much in a dialogue-wise and manner.

CHAPTER 1

{The burden of the word} A commission of prophecies of reproofs and threatenings, Esay 13.1. Zech. 9.1.

{of the LORD} Not man's word. And first in word, before in deed; denounced, ere executed.

{to Israel} That is, to all the people of the several tribes which were returned from Babylon. And they were chiefly of Judah, Benjamin and Levi: they here are called Israel. They which remained still behind in Babylon, and the Persian Empire, scarce deserved the name of Israel. The greatest part of this Book contains judgments, against Israel for their sins, God spares not his own people, 1 Pet. 4.17. Jer. 25.29. Amos 3.2.

{by Malachi} Heb. by the hand of Malachi, Malachi signifies Angel or Messenger Mark 1.2. In this Prophet John Baptist is once called Malachi, chap. 3.1. and again Elias, chap. 4. v. 5. Saint Mark begins his Gospel with Malachi, or Angel: Gabriel in the first speech of the New Testament begins with Elias, Luke 1. verse 17. So sweetly in words has God joined the Old and New Testament, that the hid Apocrypha appears never to be breathed by God's Spirit, nor to be any part of the Canon or rule of faith. Some writers have imagined this Malachi to be Ezra; but without any grounds for it. He prophesied last of all: after the Temple was rebuilt, and finished. He brings here nothing of his own, but faithfully reports what he receives from the Lord. 1 Cor. 11.23. 2 Tim. 3.16. 2 Pet. 1.21.

Verse 2. {I have loved you} With a free love in your election, and the benefits flowing thence. Thus God begins with an expostulation, and exprobration, recounting his benefits, to render thereby their ingratitude and infidelity the more odious, in that they requite so loving a God with so great unkindness, so good a God with so great evil. This love was not that general love wherewith he loved all mankind, but his special love wherewith he loved Israel; whom he chose to be his peculiar people above all other people; and entered into a gracious Covenant with them, Deut. 32.8,9. And this not out of any worth or merit in them, Deut. 7.7. But out of his own mere goodwill, free favor and pleasure, Deuter. 10.14,15. 1 Sam. 12.22. He might have said, I have created you, and pressed them to their duty thereupon, and argued their ingratitude in requiting him so evilly. But this love is much more, and aggravates their ill requital of this love much the more.

{yet ye say} They would willingly and wickedly shift off, extenuate, obliterate this gracious love of God. This is man's cursed corrupt nature.

{wherein hast thou loved us} This shows the senselessness, and stupidity of their ungrateful mind; not acknowledging any love, or fruit of love received. They likely minding only their afflictions; wherein they were as deep as any other nation.

{was not Esau Jacob's brother?} An elder brother too. But this he omits, as sufficiently known. Consider this the principal effect of my love; in that of mere grace I have chosen you to be my people, in your father Jacob; rejecting Esau, his brother, equal in all other things to him: whereupon all my blessings have dropped down upon you, as your preservation, deliverance from captivity, and re-establishment; whereof the Edomites, from Esau, have not been partakers. And thus he fetches it afar off, derives it from the wellhead, and recounts it from the beginning. Somewhat alike is that, Jer. 2.5,6,7. and Micah 6.3,4,5. This free Covenant is the sure argument and pledge of his love. And whereas he might have drawn his argument from Abraham, and his choosing of him, and rejecting the rest of the world, he rather takes it from two of his grandchildren, brethren in the same family, twins by birth; and his choosing of the one (their progenitor) and his casting off the other.

{yet I loved Jacob} Paul extends it to the love of election, Rom. 9. And no such love as that of election to salvation. It is the fountain of all graces; and of all blessings, so far as blessings; such only are exempt from condemnation, and are heirs of glory. See 2 Thess. 2.13. This love was not for Jacob's good works foreseen, by the free use of his own free will. Augustine accounts this subtilty a great absurdity. This was before he was born, Gen. 25.23. Rom. 9.11,12,13. Works there, though foreseen, are directly excluded, v. 11,16. Good works flow from it, as the effect, not the cause of it, Ephes. 1.4. As also vocation, faith, regeneration, salvation, Act. 13.48. Yea Christ himself as Mediator is under the decree of election. As the end is first thought on, before the means, Ephes. 1.4,5. All mankind were created alike in Adam, and fell alike in Adam: and it is God now that makes them differ one from another, 1 Cor. 4.7. He does it according to the good pleasure of his will, which he had purposed in himself, to the praise of the glory of his grace, Ephes. 1.5,6,9. Neither needed the Apostle to collect these circumstances, Rom. 9. had he not purposed to prove it, to be only in the good pleasure of his will, Matt. 11.26. He is bound to no man; but his mercy is the cause of his mercy, Rom. 9.15,18. As also his good pleasure was the mere cause he made us men, and not beasts; and chose the seed of Abraham before all other nations. If we should seek for the causes of these things out of God in the creature, we should run into a maze, and find ourselves in an endless labyrinth. And for man herein to find out quarrels against God's doings; to seek to measure his infinite wisdom by the scantling of his own reason; and to subject him and his sovereign power to his creature's will, is insolency, and impudency, altogether intolerable, Esay 45.9. Rom. 9.19–24. He calls upon all by the general promises of the Gospel; but the efficacy thereof depends upon the secret pleasure of his will, Rom. 9.16. 1 Cor. 3.6,7. Christ died for all; so that whosoever believes in him should be saved by him; and belief is the free gift of God's grace to his elect, and the great work of his power in them: neither herein is the use of free will taken away, or any Stoical Fate brought in place thereof: but God that works the will, knows how sweetly to frame and incline it.

Verse 3. {And I hated Esau} Jer. 49.17,18. Ezek. 35.7,9. Obad. v. 16,17,18. I have given him no part in my grace; but have left him, as a sinner and corrupt, under my wrath and judgments; which I have also declared in his irreparable destruction, which has not befallen you, nor can befall my Church, which has always a remainder, and an issue out of her evils, Jer. 31. verse 36. Others thus; that this love and hatred is spoken of comparatively, as Gen. 25.28. and 29.31. and Luk. 14.16. expounded Matth. 10.37. And is extended here chiefly to the posterities of Jacob and Esau. And that this love and hatred here is taken for, and intends the benefits proceeding from the one, and the displeasures and discommodities proceeding from the other. And that in all this no spiritual good or evil is much intended or meant: but temporal things; as birthright to Jacob, and a fairer inheritance, and a dominion in his posterity over Esau's posterity, according to that, Gen. 25.23. & 27.29. Nor does Malachi instance here in any spiritual thing. And that Saint Paul, Rom. 9.11. teaching the doctrine of God's free election and preterition, according to the mere purpose and pleasure of his own will, does allege this text in Malachi, in this wise, and to this purpose; that, as it was free to God, to deal thus diversely with Jacob and Esau, in temporal things, without any respect to any merits of theirs, so it is free to God to deal with men in spiritual things, even in the point of election and preterition, according to his purpose and pleasure from all eternity, before the one party, or the other were born. And that the repentance spoken of, Heb. 12. v. 17. was not any spiritual repentance which Esau then did so seek to find in himself, but the repentance or change of mind in Isaac, to recall and alter the blessing, which Esau did so eagerly then sue for, and could not find or procure that alteration to be in Isaac, that he would repent him of what he had done.

{and laid his mountains} Seir was a mountainous country, of rough and craggy mountains. And thither Esau betook himself, forsaking Canaan, and his father's house; quitting so the Promised Land, destinated by God to his own people; as he had before profanely sold away his birthright. And here is a further argument of God his foresaid love to the Jews, more than to the posterity of Esau, taken from the present state of both nations: he brought back the Jews at this time into their own country; not so the Edomites, but laid and left their country waste.

{for the dragons} Which have their dwellings in deserts and unfrequented places. See Job 30.29. Esay 13.29. & 34.13. Jer. 49.33. & 51.37.

Verse 4. {we are impoverished, but, &c.} The like is Esay 9.9,10. Thus wicked men oppose themselves to the power of God and the course of his judgments and providence.

{but I will throw down} If they think and labor to be restored out of their calamities and repaired, as you are from the desolations which have befallen you by the Chaldeans, they shall find themselves deluded, Jer. 49. verse 7,17. Ezech. 25.12, &c. Obad. verse 17. 1 Macc. 5.3. 2 Macc. 10. v. 16,17,23. The Persians dealt much better with the Jews in their return, than with the Idumeans, Psal. 127.1.

{the border of wickedness} A wicked, cursed people. Contrariwise Jerusalem, Zech. 8.3. Jer. 3.17. Esay 1.26. and 60.14.

{for ever} Without any hope of return and reparation, Jer. 49.7–23. as in the overthrow of Sodom and Gomorrah, Ezech. 25. verse 12,14. Obad. v. 1. God deals not so with his own people; his chastisements are but for a time to them, and for their good, Psal. 89.31,32,33. Esay 54.7,8. and 27.7,8,9. 2 Cor. 4.8,9. Psal. 118.18.

Verse 5. {And your eyes shall see} See it so still, as you do see it now; never better with them.

{and ye shall say,} Though you for your part would bury the memory of this judgment against them, and extenuate the mercy vouchsafed to you, yet the thing itself shall force this confession from you.

{the LORD be magnified} Thus should we have our eyes open upon the judgments of God, and celebrate the praise of the power and justice of God, in the desolation of his enemies, Apoc. 19. verse 1,2,3,4.

{from the border of Israel} Or, upon. Heb. from upon, even from his holy Temple, the place of his abode, from whence he shows the glory of his power, to the destruction of his enemies. Or, they shall see it from their own habitations. So conspicuous shall God's judgments be upon the Edomites.

Verse 6. {A son} A grievous charge, and contestation against many sins of the Israelites. And first against their contempt and profanation of God's worship; charged upon the priests, and prosecuted to the tenth verse of the next chapter. The duty of a son to his father, and of a servant to his master is famously known, by the law of nature, and nations; of God, and man. And the right and sovereignty that fathers and masters have in this case is likewise acknowledged, Eph. 6.1,2,3. Deut. 27.16. Prov. 30.17. And again, Mat. 8.9. 1 Tim. 6.1. 1 Pet. 2.18.

{if then} God was the Father of the Jews; not only by the common right of creation, as he is the Father of the rain, Job 38. verse 28. and of all mankind, chap. 2.10. But by his special right of adoption of them, and gracious Covenant with them, above all others, Deut. 32. verse 6. Esay 63. verse 16. Jer. 31. verse 9.

{And if} God was their Lord, not only as he is the Lord of hosts, of all his creatures, the Lord of Lords; but in right of special title, acquisition, redemption, and dominion over them, 1 Chron. 17.21,22. John 13.13.

{where is mine honour? where is my fear?} Where? Nowhere; as 1 Cor. 1.20. & 12.17. Job 20.7. Thus in both rights God complains of the want of his honor; 1 Tim. 1.17. and 6.16. Apoc. 4.11. & 5.12,13. See Act. 12. v. 23, and of his fear: without which there can be no piety: the fear of God being the foundation of it; such a fear as is here intimated, a filial fear, mixed with love, 1 Pet. 1. v. 17. But these wanted both love, and fear, to draw them to obedience. Luk. 6.46.

{O Priests} The former argumentation and contestation stands good against all the Jews, of all sorts and callings. But he now applies it to the priests specially, that should have been guides to the rest by doctrine and example, to bring them on to honor, and fear God, and should have reproved their neglect; but themselves proved ringleaders to the contrary, and hardened others by their example.

{that despise my name} A grand crime. Verse 11,14. and 2.2. Holy and Reverend is his name, Psal. 111. verse 9. Great, glorious, and fearful, Deut. 28.58. And he whose name is Jealous, is jealous of the glory of it; Exod. 34.14. See the commandment, Exod. 20.7. Lev. 18.21. The prayer, Mat. 6.9. And that of Joshua chap. 7.9. 1 Sam. 12.22. Psal. 8.1. & 29.2. & 66.2.

{and ye say, wherein, &c.} He notes their gross hypocrisy, which would not see their faults, but impudently cloaked them, and so were blind guides. They were blind at home, could not see the beams in their own eyes, and therefore grew haughty, insolent, presumptuous, their neck was an iron sinew and their brow brass, as Esay 48.4. bold to outface and deny open crimes, and to scorn all checks, and reproofs for them. They harden their forehead, and impudently demand wherein, &c. And such sinners are never wanting in the world.

Verse 7. {Ye offer} Or bring unto, &c. You take it, and accept it of the people, and offer it.

{polluted bread} Either that for the showbread, Exod. 25.30. fresh set every Sabbath, Levit. 24.5,8. See 1 Sam. 21.4,6. Or for the meat-offerings, Lev. 2. Or bread taken more generally for sacrifices, Levit. 22.24. Polluted, not lawful, nor acceptable, being defective, Levit. 22.20. Deut. 15. v. 21. When of other kind, or otherwise used, than the Law prescribed. See Hag. 1.14. Ezech. 4.13. & 22.26. A grievous sin it is to pollute God's holy ordinances, and worship. Levit. 19.8. Num. 18.32. Ezech. 23.38.

{upon my Altar} Golden table of showbread, in the Temple, or brazen altar of burnt-offerings, in the Court.

{wherein, &c.} He notes their gross hypocrisy, which would not see their faults, but impudently cloaked them: and so were blind guides. Thus again hypocrites and wicked men are ready to justify themselves: Luk. 16.15. 1 Sam. 15.20. They plead and pretend innocency, and that they are unjustly taxed. See Levit. 3.11. & 2.4.6. & 6.16. & 21.6,8,17.

{In that ye say} Thus against such men must their sin be particularized. Else they will shift off, and wind themselves out of general accusations. They said it, though not in words, yet in deeds. 2 Tim. 3.5.

{the Table of the LORD is contemptible} Before altar; here table. See Ezech. 41.22. & 44.16. Their sense is, the Temple and the altar since the return from captivity are so poor and different from the ancient splendor they were in, that they do not deserve to have such exact care taken of the beasts which are offered there, as formerly in the first Temple, see Zech. 4.10. Or thus, they slighted the service and worship of God, as a thing not much to be regarded. And this is a heavy sin, slightly to heed, and to perform the worship of God, without regard to the majesty of God, v. 14. Or the holiness of his worship, see Esa. 1.12.

Verse 8. {And if ye offer the blind} Forbidden, Lev. 22.22,23,24. Deu. 15.21. & 17.1. It was the people's sin, to bring such to be offered. And the priests' sin to take, and offer them and not to reject them, and reprove them for it, and stand to vindicate and maintain God's Law therein, and the right of his service. Ezech. 22.26. Some imagine the priests to receive good and lawful sacrifices from the people, and to change them for these; or if such evil ones from the people, yet to say, rather such than none. Wicked hypocrites think anything good enough for God: and pious men think nothing good enough for him. Blind and ignorant services: lame and halting services are, when there is action without affection; the lips without the heart; double-mindedness and hypocrisy. Sick, or faint, and languishing services are, that come coldly from us, without any life or vigor of the inner man, and these are all vile and odious. God is a Spirit, and will be served in spirit and truth. Some read the words without an interrogation, as if they were the words of the priests, maintaining that there was no evil in doing so, in sacrificing such. Indeed God seems to neglect, slight, or reject, all sacrifices, Hos. 6. v. 6. Micah 6. v. 6. Psal. 50. v. 8,9–14. Esay 1.11. & 66.3. Jer. 7.22,23. But all this is spoken comparatively; and when they were performed by hypocrites and wicked men; without any heed to the true end and use of the sacrifice, and the spiritual service therein; without any life or motion of the inner man. And yet these priests by this neglecting and polluting these eternal ceremonies and sacrifices, show thereby that they had clean cast off all manner of piety.

{offer it now} He reproaches them; showing that a mortal man would not be content to be so served.

{unto thy Governors} As were Zerubbabel, Nehemiah, and others under the Empire of Persia, who had their provision assigned them upon the people, Nehe. 5.14,15.

{will he be pleased} Nothing less. And yet what they dare not do to men, that they presume to do to God. And the world is too full of such sinners.

Verse 9. {Beseech} An ironical permission or injunction. Go to, do so, try the issue. This indeed belonged to their office and duty; the priests were to pray and intercede for the people, Numb. 6.23. Joel 2.17. And so likely they did, when they offered the people's sacrifices. They sustained in some sort the office of Christ our Mediator 1 Sam. 12.19,23. He derides the priests, who did bare the people in hand that they prayed for them; and shows God's disregard thereof, and that they were the occasion that these evils came upon the people.

{God} Heb. The face of God.

{this hath been by your means} Heb. from your hand. While by your means things go thus; and you thus carry yourselves towards God, polluting thus and profaning his worship. The sins of the priests, and specially in the points of God's service are grievous sins, and cried out upon. Chap. 2.8,9. Zeph. 3. verse 4. Micah 3.11. Hos. 6.9. Ezech. 22.26. Lam. 4.13. Jer. 2.8. & 5.30,31. & 6.13. And the sins of the people are oft imputed to them.

{will he regard?} This interrogation implies a strong and vehement negation. Will God consider your office and state, seeing you are so covetous, and profane contemners of his service? A heavy judgment of God it is, to have our prayers rejected. Esay 1. v. 15. Prov. 1.28. Jer. 11.11. & 14.12. Micah 3. verse 4. Zech. 7.13. Causes hereof are noted, Jam. 4.3. John 9.31. Psal. 66.18. Prov. 28.9. & 21.13. Jam. 1.6,7. 1 Tim. 2.8.

Verse 10. {who is there, &c.} He insists still upon the priests' sins in God's service; which indeed ruined all religion in the people. The Levites, porters to the doors of the Court, and the priests that were to open and shut the doors of the Temple, were all faulty; because the Levites which kept the doors did not try whether the sacrifices that came in, were according to the Law, God wishes them that they would rather shut the doors, than to receive such as were not perfect. Or rather, he charges them with self-seeking in their ministerial services in the Temple, that they did it for their own gain and profit sake; and else would not do it for any care of God's worship, which if they yet minded, he would surely bless them, as it is chap. 3.10. But seeing they did otherwise, it was but in vain for them thus to sacrifice, both illegal sacrifices, and with a covetous self-seeking mind. God appoints means and maintenance for his ministers; 1 Cor. 9.7–15. Hates covetousness in them, 1 Tim. 3.3. Esay 56.11. and will be worshipped according to the prescript rule of his Word and Law.

{for nought} For I do recompense you largely for your service, by tithes, firstfruits, offerings, &c. And therefore your neglect of duty is the more odious. Esay 5.4. 1 Sam. 15.17. 2 Sam. 12.7. But yet in vain you do it, doing it in that manner.

{no pleasure in you} In the generality of you, in the most, a remnant yet were reserved according to the election of grace.

{neither I will accept} If the person be not accepted, neither will the offering be, Gen. 4.4. Hag. 2.14. See Esay 1.11. &c. Jer. 6.20. Amos 5.21.

Verse 11. {For from the rising of the Sun} Another judgment of God, that he would take away his worship from them; and vouchsafe it to the Gentiles. The Jews thought God was tied to them, he could not but be God, unless they were his Church, he should not be worshipped at all, unless worshipped by them. Indeed great were their privileges, Deut. 4. verse 7,8,33,34. Psal. 147. v. 20. But they forgot that Deut. 32. verse 21. God needed them not, they were but a small nation. He could and would have all the world, the Gentiles to worship him. He rejecting them, verse 10. would find out others, even substitute the numerous nations of the Gentiles in their stead, Rom. 10.16. Thus here as a punishment to the Jews, he foretells the calling of the Gentiles. So Mat. 21.43. Act. 13.46,47. & 18.6. & 22.21. Sometimes it is promised, as a blessing to them at least to the godly amongst them, a blessing, by the propagation of the Gospel, and the worship of God thereby. So Zech. 8.23. Esay 66.12. and 60.3,4,5. and 49.22.

{my name shall be great} The knowledge of it, and of the right worship of it. That place, Psal. 113.3. and that 8.1. comes short of this, and contains only the general praise of God's name, as he is in himself, and appears in his glorious works and creatures.

{among the Gentiles} An excellent prophecy of the calling of the Gentiles: as there are many like.

{and in every place} Not in Judea only. Act. 10. verse 34,35. Mar. 13.10. Luk. 24.47. 1 Tim. 2.8. & 3.16. 2 Tim. 1.11. Eph. 2.17,18.

{incense} Here the Prophet that was under the Law framed his words to the capacity of the people; and by the altar and sacrifices he means the spiritual service of God which should be under the Gospel, when an end shall be put to all these legal ceremonies by Christ's only sacrifice: as Esay 66.23. Zech. 14.16. Mal. 3.4. See John 4.21,23. 1 Tim. 2.8. See Heb. 13.10.

{and a pure offering} The offerings and sacrifices of the New Testament, are prayer, praise, thanks, charity, obedience, and the like. Heb. 13.15,16. Rom. 12.1. 1 Pet. 2.5. Apoc. 1.6. And these are pure, that is, pure from hypocrisy, and in comparison of the offerings of the hypocritical and wicked Jews; pure in sincerity and integrity; and in acceptation for Christ's offering. The Papists drawing this text to the defense of their Mass, is a childish trick, an argument of the forlorn hope, and sign of a desperate cause, when impurely and impiously they wrest this, and apply it to their mass-cake. Not unlike to this place is that, Jonah 2.28.

{my name shall be great} Redoubled; because it was to them, at this time, scarce credible.

Verse 12. {But} Here is a reason rendered why God will translate his worship and religion to the Gentiles.

{ye} Priests principally: though in its degree it may belong to all, as too true in all.

{have profaned it} Polluted my name, slighted, vilipended it, esteemed it as a profane and common thing, as a frivolous matter. Or thus, you have dishonored the name of God, bearing no respect, nor obedience to what he has commanded; which is the occasion of rejecting the Jews and their service. See that Heb. 10.29. Zeph. 3. verse 4. Ezek. 44.7,8. and 43.8. and 36.17–24. and 20.39.

{In that ye say} See on verse 7. Though they uttered not these blasphemies with their mouth, yet their deeds proclaimed them: their actions spoke so much.

{the Table of the LORD} Some thus; the altar has been spoiled by the Chaldeans: and the sacrifices are not offered with that ancient sacred solemnity. See verse 7. and the annotations there. It is a high point of dishonoring the name of God, either basely to judge of, or perfunctorily to perform the worship of God. 1 Cor. 11.29. Ezek. 33.31. Eccl. 5.1. Heb. 12.28.

{and the fruit thereof, &c.} Whereby is meant whatsoever is offered upon the altar. Some understand it that the priests should account the means and maintenance they received by serving the table and altar of the Lord to be but base and contemptible. Others rather, that they so disesteemed the service of the Lord's table and altar, that they counted any kind of bread and sacrifices good enough for them; and therefore heeded not so much to observe strictly the letter of the Law, in having and offering the best. And thus by their open contempt of the outward rights, ordained by God for the necessary help of human infirmity, they bewrayed the profane impiety and atheism of their hearts, as clean void of all religion.

Verse 13. {Ye said also} Here the sin is yet more particularly charged upon them. See on verse 7.

{what a weariness} Though you do me but little service, and that after an ill manner, yet you complain of it, as if it were a burden to you. Hypocrites pretend, and proclaim much: yea, and that when they perform least. See 2 Kings 10.16. Mat. 23.5. Joh. 12.43. Emptiest vessels sound loudest. Whereas a sound heart performs most, and pretends least. And yet they are soon weary, and tire, and grow impatient and murmuring, even in that outward hypocritical service itself, as Amos 8.5. And this for want of love to God, and delight in his service. 1 John 5.3. 1 Pet. 2.3. See Psal. 1. verse 2. & 42.2. & 110.3. Esay 58.13. Gen. 29.20.

{and ye have snuffed at it} In scorn and disdain and dislike; or, you have puffed and blown, as weary and overlabored, with the burden and weight of the sacrifices; whereas you might have blown them away (and so the word may be translated) they were so lean and thin.

{and ye brought} This touches both priests and people.

{torn} By wild beasts, and so maimed, or half-dead. See Ezek. 4.14. Lev. 22.8.

{and the lame} See on verse 8. In all the sacrifices God's aim was this, to exercise his people thereby in faith and repentance; to see therein the defect of their sins, and the perfect expiation of them by the sacrifice and death of Christ that immaculate Lamb of God, who was to come.

Verse 14. {But cursed} The issue of the sin formerly spoken of. The curse of God is the reward of all sin. Deut. 27.26. Gal. 3.10. And is oft applied to sundry particulars, as here.

{the deceiver} That would deal fraudulently, and false-heartedly with God. This reaches the people as well as the priests. With men many deal deceitfully; as Gen. 34.13. 2 Sam. 3.27. Psal. 35.20. and 52.4. Acts 13.10. And such the Lord abhors; Psal. 5. verse 6. and 55.23. But to seek to deal deceitfully with God, to dally with him is foolish in itself, and much more abominable to him. Yet such there are, Jer. 9.6. Hos. 11. v. 12. such as do not proceed plainly nor directly in God's service: but having ability to serve the Lord according to his word, yet will do it according to their base covetous mind. Of such as will wash the outside of the platter, and be as painted sepulchers: but all foul within. These may deceive men with their fair shows; Luke 16.15. and their own selves too, James 1.22. but not God. They cannot so mock him that sees the heart, nor escape his judgments by such silly shifts.

{which hath in his flock} Or, in whose flock is.

{a male} Without any blemish according to the Law of burnt-offerings, Levit. 1.3.10. Because that in sacrifices of thanksgiving females were also accepted of, Lev. 1.3,6.

{and voweth} See on Jonah 1.16.

{a corrupt thing} Vows must not be rashly made; but rightly and exactly performed. See on Jonah 1.16. These were sordid and base in their performances.

{for I am a great King} However slighted by you, in your services. Far above an earthly governor, verse 8. See Psal. 47.2. In God's service we should ever duly weigh him with whom we have to deal, Eccl. 5.2. His greatness should humble us; and that in reverence and fear, Heb. 12.28,29.

{among the Heathen} And much more should it be among you. And shall be there, when Christ shall come and take the possession of his kingdom; and not place his name in Jerusalem only, and in the Temple of Sion; as he has hitherto done, and you think he must still do.

CHAPTER 2

Verse 1. {And now O ye Priests} He insists upon the same point; returns presently to the priests, and falls upon them. And thus ministers may and must reprove states, and persons, Hos. 5.1. 1 Tim. 5.20. As Christ did the Scribes, Pharisees, lawyers, &c. John Baptist the publicans, Sadducees, soldiers, Herod, Nathan, David: Paul the incestuous person.

{this commandment is for you} Here the Prophet deals with the priests principally; because they themselves should first give glory to God's name; and by their office procure others to do it likewise. Therefore the charge is laid upon them; and the curse in case of failure. It was their duty & function to see to the preservation, and entire observance of religion, and God's service and worship in its purity, and to avoid the pollution of it. They in their place, as it is the Magistrate's duty in his place. The priests doing their parts, would have kept the people to it: they durst not then so transgress. But the priests' neglect or connivance was enough to animate the people to their ill-doings. And therefore he accuses the priests as the fathers of all, and guilty of all.

Verse 2. {If} This implies then the aversion of the judgment in case of repentance, and obedience. And to this end God threatens, that we might prevent the execution. So true is that which he professes of himself, Ezek. 33.11. & 18.31. Jer. 18.7, &c.

{ye} This reaches also to the people, next after the priests, as appears in the curse.

{will not hear} Here is the cause of the curse; that they will not give God audience; and that when he speaks for their good and amendment, to prevent the malediction; but stop their ears against him. A cause so just as leaves them no cause to complain of his too severe proceeding against them. See Zech. 7.11,12.

{lay it to heart} This expounds the former: without this the former is counted no hearing. As good not heard, as not laid to heart. It must be attended, pondered, find place, and its due authority in us, and so obeyed. As Prov. 24.32. Ezek. 44.5. Hag. 1.5. and 2.15.

{To give glory to my Name} By your amendment and obedience. As the contrary brings dishonor and blasphemy to my name. See Matth. 5.16. John 15.8. and again, 2 Sam. 12.4. Ezek. 20.27. and 36.20,21,22.

{I will even send a curse} God the author and inflicter of judgments. Secondary means are but his instruments. Amos 3.6. Esay 45.7. Job 5.6. Haggai 1.11. Hos. 6.1. And he sends his curse upon sin, Levit. 26.14. Deut. 28.15. And specially for corruptions in religion, and in the manner of his worship; and for the contempt of his word.

{curse your blessings} Namely, those blessings which God had bestowed upon them in all the good things pertaining to this life, as testimonies of his gracious goodness, and fatherly favor towards them; as those Lev. 26.4. &c. and Deut. 28.2. &c. Or those blessings wherewith the priests bless the people in their prayers for them; as Numb. 6.23–27. Or both.

{already} And yet you are not bettered and amended by them: so little do you profit and I prevail by my corrections. A sin too common in the world. Esay 1.5. 2 Chron. 28.22. Jer. 6.29,30.

{because} He is at this sin again; because he cannot endure the contempt of his word. This is the main cause, and the procurer of God's curse.

Verse 3. {Behold, I} Calls them to consider it is he that will do it. And therefore no power can hinder it, nor their vain pretenses, presumptuous imaginations, or self-conceited shows or shifts, under which they did seek to shelter themselves.

{will corrupt your seed} Or, reprove, check. I will curse your seed, and cause it not to increase or yield a harvest. Here is one particular of the curse, sterility and barrenness. Let them sow as they list, God will curse it. Hag. 1.6,9,10,11. and 2.16,17. Vulgar Latin, will cast out an arm unto you.

{and spread} Heb. scatter.

{dung} I will make you abject, and abominable, v. 9. and will degrade you from your sacred honor, putting you from before me, as the dung of sacrifices, which were offered upon festival days, was carried away out of sight, see Lev. 4.11,12. See Jer. 9.22. Zeph. 1.17. Like that Nahum 3.6.

{the dung of your solemn feasts} Which were three principal. Your sacrifices then which were a sweet-smelling savor to me, Exod. 29.18. Lev. 1.13. now are as dung in my nostrils, you have so polluted and defiled them, and are so polluted and defiled yourselves. Hag. 2.13,14. These which you so much trust to, and glory in, I will turn into your shame. See Esay 1. v. 11,14. and 66.3. A fearful sin and dreadful case, when our holy things become thus abominable to God, and we so hateful in the use of them.

{take you away with it} Or, it shall take you away to it, you shall be wholly as dung, and fit to be taken away with it, used as the dung and dirt of the streets.

Verse 4. {And ye} Priests.

{shall know} By experience. Or, should have known and acknowledged, or have known: appealing thus to the priests' own consciences for the knowledge of these things hereafter following, concerning their duty, and the primary practice of it. See on Zech. 2.9. Jer. 44.28.

{this Commandment} This v. 1.

{that my covenant might be with Levi} You think, this commandment, and check, and curse threatened cannot stand with my covenant made with Levi, but breaks it, you say, as your predecessors did to Jeremy, Jer. 18.18. And the like allege and say the Popish priests for themselves, and their Church; lo, I am with you to the end of the world: would Christ deceive his Church? And the Church err? We are the Church, the Holy Ghost resides among us, else his promise and his covenant fails. But God shows these two can stand together, and they shall know it. His covenant with Levi abrogates not his own right, and power, and sovereignty, nor abates the rule and austerity of his Law; nor their deviations, corruptions, and manifold vices, and the severe reprehensions of them, and his curse upon such priests, do not annihilate or vacate that covenant: nay, it does establish it, it is the means to restore, re-edify, confirm and settle it, that thus the priesthood might remain in Levi his race, (for Levi was dead before the priesthood was settled in Aaron and his posterity) and remain in them, and the other Levites, with God's favor and blessing, as was formerly promised, as it were by an especial covenant:

Verse 5. {My covenant was with him} God shows what his said covenant was, and that he did not violate it, v. 5,6,7. But they on their parts, v. 8,9. God's covenant is general with all his creatures, as Gen. 9.9,18. Jer. 33. v. 20. more particular, with man, yet more with his Church, most special with his elect. And in his Church, with his ministers, as here with Levi.

{of life and peace} The tribe of Levi, specially Aaron, and some of those who were presently after him, enjoyed the honor of this office, with all manner of blessings, length of life, and prosperity. See Nehem. 13. v. 29. This is my part of the covenant. But where is your part? Covenants are mutual obligations, bind reciprocally, on both sides, would you have me stand bound, and yourselves left free to do as you list?

{and I gave them to him} Life and peace, I performed my covenant to him, for my part.

{for the fear} See Exod. 32.26–30. Num. 25.7–14. Deut. 33.8,9. This fear is insisted on in the rest of the verse, as a prime grace, being a filial fear, arising from the love of God, fearing him for his goodness, Hos. 3.5. and fearing by sin to offend so great and glorious a majesty, and so holy a God. Others thus; I gave to him fear, to show further God's gracious dealing with Levi, that he gave him the grace of fear, Jer. 32.40. and the rule of fear, how he should regulate himself in his function and priestly office.

{and was afraid} In the latter sense thus; and he did so, he was afraid to transgress, proudly and presumptuously to misbehave himself, but humbly, modestly, and faithfully to carry himself in his calling. And this suits with that which follows.

Verse 6. {The law of truth was in his lips} To teach it others. He expounded and taught my law in righteousness, and in truth to my people, this was chief in Levi's charge, Lev. 10. v. 11. 2 Chron. 17. v. 7,8,9. Ezra 7.10. Nehem. 8.3,4,7,8. And in the N. T. Matth. 28.19,20. 1 Tim. 3.2. and 2 Tim. 4.2. This is inseparable from the priesthood 1 Cor. 9.16.

{and iniquity was not, &c.} No false doctrine, evil life, or unjust judgments; such leaven must not be mingled with it, Mat. 16.6.

{he walked} His life answerable to his doctrine 1 Cor. 9. v. 27. Urim and Thummim must be joined together. 1 Tim. 4.16.

{with me} Departed not from me, nor the duty I prescribed to him, but was faithful and true to me and it, walking as with me, and before me, in all sincerity and integrity, 2 Cor. 1.12.

{in peace, and equity} In an humble and quiet obedience, without any rebellion, which is always turbulent. As my covenant was of peace with him, v. 5. so he for his part walked in peace with me, in equity and uprightness keeping the Covenant.

{and did turn, &c.} The effect and fruit of his doctrine and office. Dan. 12.3. Act. 26.18. 2 Tim. 2.24. Ministers as God's instruments and laborers together with him, do it. 1 Cor. 3.9. 1 Tim. 4.16. 2 Cor. 10.4.

Verse 7. {For the Priests lips} His brain and heart for himself, his lips and tongue for the Church.

{should} It is his duty. Deut. 17.9,10,11. Here is no promise to keep him from erring and failing. The like is that, 1 Tim. 3.15. Duty is too oft broken. v. 8. Zeph. 3. v. 4. Micah 3.11. Hos. 6.9. Ezech. 22.26. and 7.26.

{keep knowledge} Be a treasure-house of it, Mat. 13.52. A storehouse, to keep it in plenty, and that not from, but for others, not reserve it to himself, but dispense it to others, 1 Cor. 4.1. Jer. 3.15.

{and they should seek} The people's duty. Hag. 2.12. Rom. 10.15. as Acts 8.31.

{the law at his mouth} God's law, Esay 8.20. God's law is sufficient, 2 Tim. 3.16,17. There is no other rule of faith, or life, they must not add to it, nor diminish from it, Ezech. 3.17. Jer. 23.28.

{for he is the messenger} Legate, Ambassador, Angel, Interpreter of God's will, in teaching and governing the Church. Judg. 2.1. Hag. 1.13. See the message, 2 Cor. 5.20. Then receive such with reverence, Mar. 10.40. Despise them not, Luke 10.16. 1 Thes. 5.28. David revenged sore the abuse of his messengers, 2 Sam. 10. But such as deliver no message, or not his message, are no messengers or ministers of his.

Verse 8. {But ye are departed} Zech. 7.11. Dan. 9.5. Ezech. 44.10. Jer. 5.23. Esay 31.6.

{out of the way} Of my law, of truth, of peace and equity. Thus priests may err. And too often do. The whole Council did so, in condemning Christ. We must try the spirits therefore, 1 Thess. 5.21. 1 John 4.1. And erring priests must be told of it.

{many to stumble} He did turn many away from iniquity, v. 6. You cause them to stumble, and fall, stumble at the law, or fall in the law namely, by your evil example, or by defect of admonishing and giving instruction, or by giving them occasion to disdain God's service by reason of the ministers' wickedness. See 1 Sam. 2.17. Jer. 18.15. Here is their sin, contrary to the duty aforegoing. And the priests' fall is the fall of many 2 Tim. 2.17. Gal. 2.14. Jer. 10.21. As when a main stone in a building, or a tall cedar falls.

{ye have corrupted the covenant of Levi} That covenant v. 4,5. Neh. 13.29. You have broken it, and done clean contrary to it; are covenant-breakers, and therefore are utterly unworthy that title, honor, and office, wherein you so much trust, and boast, and vaunt yourselves, and whereupon you bear yourselves so high. You have broken those bounds, and degenerated from your predecessors, and walked in crossways and steps to them. Their good examples should excite you to the like, Esay 51.2. However, they will not privilege you in sinning but justly aggravate your guilt, and shame, and punishment.

Verse 9. {Therefore have I} Still the punishment follows the sin, 1 Sam. 2.30.

{contemptible and base} A good name and esteem is precious, Prov. 22.1. Eccles. 7.1. 1 Tim. 3.7. Phil. 4.8. Here God inflicts the contrary punishment v. 3. This is a part of the curse, Deut. 28.37. Mat. 5.13. They loved the praise and esteem of men, to be counted honorable, of the holy tribe, and order, sacred, consecrated persons, as Mat. 23.6,7. God turns all to their greater shame and punishment.

{before all the people} Of whom they would be had in honor. See that 1 Sam. 15.30.

{according as ye} You said, the table of the Lord is contemptible, ch. 1.7. So you shall be truly rendered contemptible, and that deservedly, for your forsaking of my ways, Ezech. 44.8. See Esay 43.24.

{but have been partial in the Law} Heb. accepted faces, or, lifted up the face against, that is, boldly, and impudently. To favor or wrong men you have subverted my Law, either in doctrine, or in judgments, Ezek. 22.26. Zech. 3.4. And thus through your covetousness and ambition. See Ezech. 13.19. Micah 3.5. To serve these turns they would wrest the Law. And thus large and sharp has the Prophet been in inveighing against the priests, as being the chief offenders, in God's worship, and the causers of ruin to the rest; neither would they be easily beaten off, and convinced, and confounded, and till then, little hope of doing any good with the people.

{have we not all?} He comes now to the people, and their sins. And first in matrimonial causes, preaching against their marrying with strangers and infidels, v. 10,11,12. And against their treacherous dealing with their lawful wives, verse 13,14,15,16. Some make this verse to be the argument or Apology of those that made and maintained strange marriages with aliens and heathen, that they all had one father Adam, and one God their Creator, why then might they not marry with them? Why should they be counted treacherous in so doing? Or profaners of the covenant of their fathers? Others rather take the words as the Prophet's arguing against that sin, thus; that whereas God so honored them all, by his gracious choice of them in their one Father Abraham, above all the rest of the world, and so erected them all in a sort to be his holy and peculiar people and a royal priesthood, why therefore should they disesteem and undervalue this dignity, and betray this privilege and prerogative, in mingling themselves in marriage with heathen idolaters, and so ingratefully and treacherously cast away that sacred honor, and profane, pollute, and violate, and break off that precious covenant of their fathers, which God made with them, by prostituting themselves in this sort to mix the holy seed with the uncircumcised nations?

{one God} See that Ephes. 4.6. & Job 31.15.

{every man against his brother} Some understand this of private or personal wrongs and treacheries, done among the Jews one against another.

Verse 11. {Judah} Those of Judah returned out of Babylon. This circumstance of the persons aggravates the crime, that they should do it, and be guilty therein.

{treacherously, and an abomination, &c.} The Prophet does thus, as it were, brand and stigmatize this sin.

{in Jerusalem} Which of all other places of the world should least have done so. And Jerusalem being, as yet, but newly raised out of its ashes, for its sins, and but meanly repaired.

{profaned} Polluted; defiled, disesteemed, counted and used as a common, and not a sacred thing.

{the holiness of the LORD} The holy Lord, his holy name and sanctuary, but more directly here may be meant themselves, an holy people, which the Lord had separated to himself, from the rest of the world, to be an holy nation to himself, Exod. 19.6. And put several marks of holiness upon them, to distinguish them from other nations, as in the difference of meats, clean and unclean, and in many others particulars. Yet themselves dishonored the holy name of God's people which they did bear, and all other signs of his Covenant by which God sanctified them to himself, separating them from profane nations.

{which he loved} Or, ought to love, referring it to Judah's duty, to prefer the love of that holiness before their lust after strange women. Others understand it of God's love to his people, the people of his holiness: which being so gracious, free, and altogether without any their worth or desert, so much the more enhances this their crime.

{and hath married the daughter of a strange God} This is that particular crime and profanation, wherein he does here first charge the people. Not yet that the priests were altogether free of it. This sin was in the posterity of Enosh, and Seth, Gen. 6.2. Was expressly forbidden the Jews, Exod. 34.16. Deut. 7.3,4. See Abraham's charge to his servant, Gen. 24.3,8,37. And Isaac his charge to Jacob, Gen. 28. v. 1. And Isaac and Rebekah their grief at the contrary in Esau, Gen. 27.46. & 28.8. & 26.35. See this sin branded in the Jews, Judg. 3.6,7. In Samson, Judg. 14.2,3. In Solomon, 1 King. 11.1,2,8. After the return from the Babylonish captivity, see Ezra chap. 9. & 10. and again, Neh. 13.23–31. In the N. T. see 2 Cor. 6.14.

{daughter of a strange God} To set out the violence of the sin, and danger of it. See Neh. 13.26. 1 King. 21.25. 2 King. 8.27. This is not to marry in the Lord, 1 Cor. 7. v. 39. Nor the way to bring up their children in the information of the Lord. That Deut. 21.10–15. is no Law, but a concession, for the hardness of their heart, unpleasing to God, as appears by that context.

Verse 12. {The LORD will cut off} Either by an accursed death, or by excommunication out of the Church. They shall not escape unpunished.

{that doth this} This abomination, verse 11.

{the Master and the Scholar} Or, him that waketh, and him that answereth. Or, him that watches, and him that sings, the master, and the servant: him that calls and commands, and him that does answer and obey, the practicer, and the patron of such profane marriages. Some make this relate to the porters, and singers of the Temple, see 1 Chron. 25.8.

{and him that offereth} The priests also offending in this kind. Or, as some, even the man that would seem devout, and by offering sacrifices shall think to pacify and please God. As those Esay 58.3. In a word, all without excepting any, high or low, people, or priest. The priests, and Levites had also sinned in these foreign marriages, Ezra 9.1. & chap. 10.18. Neh. 13.28. And this threatening seems to be directed to them, who should not willingly submit themselves to the reformation of this fault, appointed by Ezra: or to those who should after fall into the like.

Verse 13. {And this have ye done again} You have not only married strange women, but have also afflicted your own lawful wives, bringing in strangers to vex them. See Levit. 18.18. 1 Sam. 1.6. The second fault the Prophet accuses them of. Some understand this of the wives of the priests, hardly used by them. It is sore to add sin unto sin. And much more to reiterate the same sin.

{covering the Altar of the LORD with tears} Joyful praises, and thanksgiving should be heard there, Psal. 65. v. 1. But here the case was otherwise; you have caused your poor wives to pour out doleful lamentations before my altar, which are like a thick cloud, that will not suffer your offerings to be looked upon, nor accepted by me.

{in so much that he regardeth not} The bringers, and offerers being so wicked: and the priests themselves no better than they. And the person not being accepted, neither is the offering: we see this in the first offerers, Cain, and Abel, Gen. 4.4,5. During the state of impenitency no sacrifice, or service is accepted with God. Some make this verse to be an exaggeration of the crime of the priests, thus, that they were such polluted persons, and so defiled and profaned God's altar with their filthy sins, that themselves, persons, prayers, and sacrifices were rejected by God, being offered with such impure hearts and hands, and therefore the people wept, and bemoaned themselves and their estates; that thereupon through the priests' defaults, they had no ways or means left them to expiate their sins, pacify God, and serve him in an acceptable manner, as they ought to do. Chap. 1.10.

Verse 14. {Yet ye say} Most likely both priests, and people.

{wherefore?} Are we so deeply charged in the former verse? Thus chap. 1.6,7. Hypocrites and obdurate sinners are thus ready to quarrel, expostulate, beat back, all admonitions, and to stand upon their own justification. So willing is wickedness to defend itself. A dangerous sin, Prov. 29.1. It is otherwise with the godly, Psal. 141.5. He is the accuser of himself. Job 31.33. Psal. 32.5.

{because the LORD hath been witness} He convicts them in one gross particular for all. The Lord has been witness of the matrimonial promises; made as it were in his presence, with invocation of his name. Impudently insolent then was their expostulation. Matrimony is called God's Covenant, Prov. 2.17. He becomes as it were surety on both sides, undertaker for both, has witnessed the contract, and will be a witness against the violation of it, the Covenant-breakers. See chap. 3.5. The Lord sees, and puts upon record, and will give in evidence against all sinners, 1 Joh. 3.20. Psal. 50.21. Mal. 3.16. Jer. 44.21. Apoc. 20.12. Particularly against these wedlock-breakers.

{and the wife of thy youth} Whom you did marry in the budding spring and flower of your youth, and both of you have enjoyed the mutual comforts of it, youth winning tenderness of love, and continuance in years confirming it. This then aggravates the fault, when in elder years such wrong is done her.

{treacherously} Breaking the Covenant, in divorcing her, and taking another: or in taking another to her, and so multiplying wives by unlawful polygamy.

{thy companion} Yoke-fellow, yea, one flesh with you. Gen. 2. v. 24. Ephes. 5.28,29,31. And yet with some subjection, 1 Cor. 11.7. &c. 1 Pet. 3.7. 1 Tim. 2.13,14. Eph. 5.22,23,24.

{wife of thy Covenant} Your first lawful wife, your confederate, between whom that sacred covenant was made, with whom having spent your youthful days, you now begin to contemn and hate her in her old age. Which covenant-breaking is a kind of dissolution of all human society.

Verse 15. {And did not he make one?} Did not God in the beginning create Adam alone, out of whom he framed Eve to be his wife; without creating any more women for one man, or more men for one woman? Showing thereby that as he ordained matrimony, by one only Law of lawful conjunction: so it likewise ought to be, of one with one, and so two in the same flesh, Gen. 2.23,24. Matth. 19.5. The Jews translate and corrupt this text thus: did not one do it? Meaning Abraham, that one singular rare man? And so making these offenders to defend themselves, by the example of Abraham, taking more wives. Others of them, thus, did not Abraham do it when he was one alone, without any seed? And do it then, not of lust, but to this end, to seek and get that promised seed, that seed of God. Thus excusing Abraham's fact, as no lawful defense for them. But these both are sufficiently Jewish, and blind wresting of the words.

{ye had he} He could, had he pleased, have created more living persons at once, more women for one man: there was no want of power in him to do it.

{residue of the Spirit} Or excellency.

{and wherefore one?} One pair, and no more: to what end? With what intent? For what cause? Upon what ground and reason?

{that he might seek a godly seed} Heb. A seed of God. God's chief end in this proceeding was, that the posterity might be sanctified, being born in chaste wedlock, according to his appointment: whereas it is defiled by all manner of unlawful conjunctions. All other seed is spurious, not a lawful and legitimate seed, nor such fathers are lawful fathers, who so pervert the order and ordinance of matrimony. God puts his mark of infamy upon the seed itself, Deut. 23.2.

{take heed to your spirit} So verse 16. Having sufficiently convinced the crime, and taught the truth, he comes now next to exhortation, and lays it on to the life; as your life and salvation is dear unto you, to look to it. As Deut. 4. v. 9,15. Jere. 17. v. 21. The spirit and heart are the fountain and spring of our affections and actions, and so primarily to be heeded and ordered. Prov. 4.23.

{let none deal treacherously} Or, unfaithfully. Defrauding, or otherwise abusing his lawful wife, for concubines.

Verse 16. {That he hateth putting away} Or, if he hate her, put her away. According to this latter translation some expound the words, that God wills and allows this putting away of the lawful wife, not in itself, but in case of the husband's hatred, and then not simply, but comparatively; as esteeming this putting away, or bill of divorce, a lesser grievance to the true wife, she being so freed from that yoke of bondage, under her hating husband, and left to her liberty; and also a lesser offense in itself, than polygamy is, or the keeping her still, and taking more wives to her: and counting this latter to be but as the covering of violence with a cloak; as indeed it was, in so dealing with their lawful wives. And thus divorce was, if not permitted, yet not punished under the Law: as the Magistrate sometimes suffers what he allows and approves not. See Deut. 24.1. Matt. 5.31. & 19.3–13. Matt. 19.5,6. Others rather, according to the former rendition of the words, understand here a third fault, in putting away their lawful wives upon pretense of the Law, Deut. 24.1. As it is alleged, Mat. 5.31. But the Prophet tells them, God hates putting away. And as our Savior pleads the same against it, Mat. 19.3–13. So the words of the law itself imply no less. Deut. 24.4.

{for one covereth violence} Heb. and he covereth, &c. Meaning, he that puts her away excuses this violence by the Law of God given by Moses concerning divorce: but therein such did injury both to their lawful wives, and to the Law of God, Deut. 24.4. See Matt. 5.32. & 19.9. Thus upon pretenses, and cloaks wicked men commit the most heinous sins.

{therefore take heed, &c.} See on verse 15. The end of conviction is our admonition, and amendment. Else the sin that follows after, is a double sin. John 9.41. We must keep a vigilant eye, and careful watch over our spirits. And the fountain must first be purged, before the stream can run clear and pure.

Verse 17. {Ye} Here he charges them with another crime, the most grievous of all, even open blasphemy against God.

{have wearied me} God is a pure act or agent, without any passion. But here he speaks to man, as in the person of a man, after the manner of men: to our better understanding. So Esay 43.24. Amos 2.13. The meaning is, God had borne patiently very long with their wickedness. And thus he did with the old world, with the Amorites, with all, with most desperate, wretched, wicked men. Exod. 34.6. Rom. 2.4. & 9.22. The world makes ill use of it, Eccl. 8.11,12,13. Rom. 2.4. And now he is ready to put an end to his patience, that his justice may take place, Psal. 50.21,22. Esay 1.24. You have grievously and intolerably offended me. See chap. 1.13. Esay 7.13. & 63.10. Ezech. 6.9.

{with your words} And murmuring complaints. Words are more than wind, they have their weight, and are provoking. Chap. 3.13. Job 21.24. & 22.17. See Matt. 12.36,37.

{yet ye say wherein, &c.} They question, not as of a matter in doubt, desirous to be informed, and to amend, but they come ready armed with impudence and insolency, to maintain their cause and quarrel. See on chap. 1.6,7. & 2.14. & ch. 3.7,8,13. Job does justly justify himself in point of his sincerity against the charge of hypocrisy put upon him by his friends. But is far off from justifying himself in his sins against God, Job 9.2,3,20. But here is prodigious blockish stupidity, or shameless impudency, and a brow of brass.

{when ye say} Thus the Prophet does instance against them, spares not particulars. Esay 58.1.

{every one that doth evil} They say not, some, or most, but everyone, not the vilest sinner excepted. Thus they heighten their blasphemy, and bewray the bitterness of their godless spirits. And mean while would exempt themselves out of this number of evildoers.

{is good in the sight of the LORD} Acceptable to him. They complain not thus, out of any hatred they have to the evil of sin; but because in their judgment, others worse than they; are spared, and themselves, far better than the others, are punished. God, say they, favors the wicked: or if it be not so, why does he leave them unpunished, and in the mean while afflict good men? Chap. 3.14,15. Thus they minded their own case and cause. And in the sense of that, stick not at this blasphemy against God, because he does not answerably to their silly apprehensions presently punish the wicked, and succor and relieve themselves, holy saints, in their distresses. For such sinful hypocrites will not see their own sins and demerits, but do think that God is bound and beholden to them, and ought to bless and prosper them. Indeed the general consideration of the administration of God's providence in this kind, in prospering the wicked, and afflicting the godly, much troubled Job, chap. 21.7. & David, Psal. 37. & 73. & Jeremy, ch. 12.1,2. But they keep far off from the sin of these here, they soon recollect and recover themselves, and possess their souls in patience, see Jer. 8.14. Eccl. 9.1. Rom. 9.21. Matt. 20.15.

{and he delighteth in them} And hellish blasphemy. Thus they proceed on, in the bitterness of their spirit. See Prov. 12.22. & 21.3. Jer. 9.24. Esay 66.6,7.

{or where is the God of judgment?} Thus yet again they belch out their blasphemy, condemning God in his power and justice, because he judged not according to their fancies. And yet manifold and manifest are the reasons even appearing to man in the word of God, why God does let the wicked prosper and flourish in this world many times, and exercise the godly with sore afflictions: and he nevertheless is still the God of judgment, and justice, the just judge of the world, the avenger of sin, and plentiful rewarder of well-doing. Which he can no sooner cease to do, than cease to be God, and become an idol.

CHAPTER 3

Verse 1. {Behold} And again repeated towards the end of this verse, to raise attention.

{I will send} Christ will send. Alleged, as spoken in the person of God, Matt. 11.10. Mar. 1. verse 2. Luk. 7.27.

{my messenger} My Angel, my Malachi, my Ambassador, see ch. 2.7. Apoc. 2.1. Here it is meant of John Baptist, another Malachi, as Christ expounds it, Matt. 11.10,14. Luke 7.27. And Zachary, his father, Luk. 1.76. And thus God answers to those blasphemies last afore mentioned, asserting his justice and judgment, by the sending of John Baptist and of Christ, and by the effects of their coming, of Christ especially, upon the godly, and upon the wicked.

{and he shall prepare the way} The Jews by their enormous sins had laid blocks, as it were, in the way to hinder Christ's coming, as if purposely they meant to keep off this great grace now ready and prepared for them. And indeed all men naturally are unprepared to receive Christ: they are as an uneven way, of mountains and dales: rough and crooked: they must be leveled, and smoothed, Luk. 3.5. How John the Baptist did this, we read, Esay 40.3. &c. Mat. 3.1,13. Mar. 1. v. 2–9. Luk. 1.76–80. & 3. v. 2–19. and 7.19–36. John 1.6,7,8.15–37. and 3.27–36. By his preaching, and baptizing he did prepare men's hearts for to receive Christ, taking away all lets of hypocrisy, carnal pride, impiety.

{before me} Our Savior, and the Evangelists alleged it thus, before thy face, which shall prepare thy way before thee. So changing the person, but retaining the sense: God sends John Baptist to prepare the way before our Savior, God the Father, and God the Son do send him.

{and the LORD} Here God the Father speaks, or the Prophet in his name, and that of and concerning the Lord Christ, that Lord, Psal. 110.1. and 2.2,11,12. and Dan. 9.7.

{whom ye seek} Meaning the Messiah, as Psal. 40.1,7. Dan. 9.17,25. Towards whom all the hopes and thoughts of believers are bent: but you for your parts do now odiously question me for not sending him, as failing therein of my promises, and frustrating your hopes and expectations: such is your murmuring and incredulity.

{shall suddenly} No Prophet between Malachi, and Christ's coming, Malachi the last Prophet. And suddenly, instantly upon John Baptist his coming; then suddenly. Presently after that John shall begin to preach, Christ the everlasting God shall appear, and publicly exercise his office, Matt. 3.11.

{Come} When the way is prepared. Before, Christ was often promised, and many ways prefigured. Now in the fullness of time he should come. The high priesthood; and David's kingdom shadowed his offices, but now the substance should come, Heb. 10.1,5,9. Col. 2.17.

{to his Temple} Of Jerusalem, which is now but newly rebuilt, which was a figure of the Church, to preach there, and to use his authority as in his own house. See John 2.14,16. And some make this a confirmation of the literal meaning of that, Hag. 2.7,9. Now no Temple is left for the Jews, yet expected Messiah. We are God's spiritual Temple, 1 Cor. 6.19. We should seek for, and long for his coming into our hearts: and for his second coming in glory, 2 Tim. 4.8. Apoc. 22.20.

{the messenger of the Covenant} Another manner of messenger than John Baptist was, John 1.8,15,20,27,30. and 3.28,29,30. Jesus is the Angel of the Covenant: in him, and for his sake, this Covenant touching life and salvation to be obtained by him was made, in his blood, it was ratified, and sealed. In him are all the promises of it; Yea, and Amen, 2 Cor. 1.20. No other name under heaven given unto men for salvation, Acts 4.12. See Esay 53.11. 1 Tim. 2.5. See further Exod. 23.20,21. Esay 63.9. Heb. 8.6. & 9.15. & 12.24. 2 Cor. 5.19. See other names, Heb. 1.3. & 3.1.

{whom ye delight in} Who is the great joy and delightful expectation of the Jews, of Abraham, Joh. 8.56. of all the faithful. Though you sport yourselves at his coming, mocking at the day and expectation of his coming: as seems best to agree with the words aforegoing, and following. The like is Esay 5.19. Amos 5.18.

{behold, he shall come} See before in this verse.

{saith the LORD of hosts} Here is his warrant. Other sciences have their demonstrations. God ties us to no other evidence than his word, which is the only ground of all supernatural revelations. And this is true faith, truly to rest in the assurance of it. Rom. 4.18. Psal. 119.49. & 56.4,10.

Verse 2. {But who may abide} Here is the manner of his coming in the flesh. And hereby God will assert the faithfulness of his covenant, the constancy and truth of his promises, the reality of his justice and judgment against these blasphemers.

{the day of his coming} He will come. But little to your comfort. His coming will be terrible to such as you are. And therefore vainly do you soothe up and solace yourselves in the hope and expectation of his coming, or you do but dissemble in desiring it, his delay, or not coming would be best for you. True it is, that to the godly nothing is more comfortable. Joh. 8.56. And to them, as his spiritual presence in his grace, is the sweet delight of their souls, so also his second coming in the clouds is their ultimate wish and longing desire, Rom. 8.12,23. 2 Tim. 4.8. Apoc. 22.17,20. But still this day of his first coming is a dreadful day to obdurate sinners, like that, Amos 5.18. He is a rock of offense, a stumbling stone, a stone to grind them to powder, see Luk. 2.34. 1 Pet. 2.7,8. Mat. 21.44. Though this his coming in the eye of flesh and blood was mean, base, and contemptible; and he then meek, riding on an ass, his voice not heard, in the streets; not breaking a bruised reed, Esa. 43.2,3. Yet even then he comes with his fan in his hand, with his whipcord in his hand, and that twice over, John 2.14,15,16. Mat. 21.12. He lays the axe to the roots of the trees Mat. 3.10,12. Herod, and all Jerusalem were troubled at this his coming, Mat. 2. v. 3. And then to wicked sinners how terrible shall his second coming be! See Apoc. 6.16. and 1.7. 2 Cor. 5.10. Psal. 2.12. Esay 33.14,15. 2 Thes. 1.7,8,9,10. Be to them that trample under foot his blood, and crucify him again by their sins?

{and who shall stand} See Psal. 1.5. and 36.12. Nahum 1.6. His presence and preaching shall be accompanied with a most powerful virtue of God's Spirit, and with severe judgment to destroy all rebels, and to cleanse his Church, see Isaiah 4.4. Matt. 3.10,11,12. Here are the effects of Christ's coming, Luk. 24.19.

{for he is like a refiners fire} Here is no Popish purgatory fire, a fire to consume the wicked like dross, such as you are: and to purge and purify the godly as gold and silver: and that by his word, as fire, Jer. 23.29. Heb. 4.12,13. And by his Spirit as fire. Mat. 3.11. See Luk. 12.49,51,52. So fast corruption cleaves and sticks to man that it needs this refining fire; Psal. 51.7. Jer. 13.23. Heb. 12.1. 2 Tim. 2.26. And so powerful is the efficacy of the grace of Christ, and his blood, to purge and cleanse it, Heb. 9.14.

{and like fullers soap} Which was very ordinarily used to whiten wool and cleanse it. See Mar. 9.3. Thus he purifies his remnant. Esay 10.21,22. Preserving them.

Verse 3. {And he shall sit} Sit at it, continue at it, and be long and serious about it, as a thing not soon and suddenly done, they were so long set and settled upon their lees.

{as a refiner} See Prov. 17.3. Jer. 9.7. Here presents his diligence and care about this work of cleansing his elect, likened to precious metals.

{the sons of Levi} Corruptions there were in all estates. He begins with the priests first, as the managers of God's worship, and that they might be lights and shine to others: or he means all true Christians made priests, Rev. 1.6. to offer unto God spiritual sacrifices. Rom. 12.1. Figured by the ceremonial sacrifices, chap. 1.11.

{as gold and silver} And not be as that reprobate silver. Jer. 6.29,30. Or that Ezech. 22.20,21,22. See Dan. 11.35.

{that they may offer} Not as they do now, impure offerers, and impure offerings.

{an offering in righteousness} Right as they should do, right as God requires, and they are in duty bound, without wronging God's Law and rule therein. Rightly, lawfully, and according to his ordinance, without default. See Psal. 51.19. Rom. 12.1.

Verse 4. {Then shall the offering} Chap. 1.11.

{of Judah and Jerusalem} The offerings which the people of Judah and Jerusalem shall bring, and the priests shall offer up in sacrifice, both priests and people being purified.

{be pleasant} Such offerings shall: and not evildoers, as the blasphemers that charged him, ch. 2.17. Nor as those offerings, Hos. 9.4. Jer. 6.20. See Ezech. 20.40. Jer. 9.24. Esay 56.7.

{as in the days of old} Though now Temple, worship, offerings, all, be mean and poor, yet then all shall be purged & purified, acceptable to the Lord, & pleasant to him, as when first instituted & best observed.

Verse 5. {And I will come near to you to judgment} His coming shall be as formerly, for the good of his to refine them, so here for judgment against the wicked, to destroy them. They charged him, that he kept afar off, and was not the God of judgment, ch. 2.17. That he came not near them, to own them, and judge for them against their and his enemies: they would [word unclear] him and his doings at their beck, have him at their call. He tells them he will come near them, near enough, but it is to judgment, against them, as his wicked enemies, as Esay 1.24. His Spirit shall effectually convince all sinners, Isa. 4.4. Joh. 16.8. And the execution shall speedily follow that inward conviction, contrary to that former blasphemy.

{a swift witness} Not slack & slow, as they did calumniate, but swift enough for them, so as they shall soon see that none of their sins are hid, or unknown to him, no not those which they labor most to keep secret. A witness, not to them, as Esay 55.4. nor for them, as for Job, c. 16.19. but against them, as Micah, 1. v. 2. and Jer. 29.23.

{against} Here are seven deadly sins reckoned up, that a wonder it is, such should reign amongst God's people, and those but lately brought back from the Babylonish captivity.

{the sorcerers} And all the sorts, and kinds, of such devilish dealers, and Satanical sinners. Against these, see Exo. 22.18. Deu. 18.10. Such were those, 2 Chr. 33.6. Those of Pharaoh, Ex. 7.8. & 9. ch. and many Chaldeans, Dan. 2.2. Esay 47.9,12. See Mica. 5.12. Nah. 3.4. Je. 27.9.

{adulterers} Against these, see Deut. 22.22. Heb. 13.4. and the law of jealousy, Num. 5. See Prov. 6.32. &c. Je. 23.10. Hos. 4.2. & 7.4.

{false swearers} Against these, see Levit. 19.12. 1 Tim. 1.10.

{oppress} Or defraud.

{hirelings} Against these, see Levit. 19.13. Jam. 5.4.

{widow, and the fatherless, and the stranger} These through their weak estate are the more exposed to the injuries of wicked worldly men. And God therefore the more often gives charge on their behalf, and the more takes them into his tuition and protection, and threatens his revenge against such as wrongs them, so that such offenders set themselves against God more immediately.

{and fear not me} The fear of God is a fountain of all true wisdom and piety. Prov. 16.6. Gen. 42.18. The want of it opens the floodgate to all sin and villainy. Gen. 20.11. Rom. 3.18. Psal. 36.1. And yet all these several sorts of gross offenders would expostulate with God, for not being the God of judgment against sinners. But let us learn to judge ourselves before we call upon God for his plagues and judgments upon others.

Verse 6. {For I am the LORD} Jehovah, Exod. 6.3. He argues thence as follows.

{I change not} So much Balaam is forced to confess. Numb. 23.19. Men change, and counsels and occurrences change. It is not so with God's nature, essence and wisdom. He changes not, but perseveres constant in his justice, and truth, against their blasphemies: he is the same yesterday, today, and forever, James 1.17. He will perform his counsel and purpose, according to his promises, Rom. 11.29. Some thus, under the Gospel, I will proceed with speedy operation of my Spirit and judgment: whereas now I do use a great deal of clemency and patience out of my mere mercy and constancy in my promises.

{therefore ye} Some thus, though you sons of Jacob are not yet consumed, yet I change not, I am the same Lord, and you shall find so in the end, that I am a just judge, though I forbear you long. Others much rather thus, you have deserved over and over again to be consumed, and considering your demerits it might be a wonder that I have not ere this thrown thunderbolts amongst you to consume you: but that I have not done it, and that you remain alive, preserved out of so many calamities, it is because of me, and my nature, that I am Jehovah, and change not, and will perform my mercies promised: which you should acknowledge, and be thankful for, see Lam. 3.22,23. Hos. 11.9.

Verse 7. {Even from the days of your fathers} Therefore but for me, it would be a wonder that you had not been consumed before. For you have thus sinned, not lately begun so to do: but continued so doing for many generations. Psal. 95.10. Ezek. 2.3. Acts 7.51. The examples of fathers is too prevalent with posterity, to sway them to evil. But neither such examples, nor any prescription, custom, antiquity, or the like, are pleas available for the excuse of sin. Psal. 95.8,9. and 78.8. Ezek. 20.18. Zech. 1.5. 1 Pet. 4.3. This circumstance here aggravates the crime, not lessens it.

{and have not kept them} But trample them under feet. Jer. 2.27. Zech. 7.11. Hos. 7.13. Dan. 9.5,10. &c. And yet God bore, and forbore: was indulgent, consumed them not: his slackness was their safety. And notwithstanding here they proudly and furiously charge him with slackness on their behalf.

{return unto me} So Zech. 2.3,4. Hos. 14.1. Joel 2.13. Acts 26.18. After he has labored with sharp reproofs to overmaster & subdue their proud rebellious stubbornness, now he comes gently to exhort them and draw them to repentance, at least such of them as would become tractable, & be fairly won. And thus ever and anon in the Prophets; yet for all this return you. Not yet that repentance is in our own power, whenever we will. But this shows the way and weight of our duty, though we have dis-enabled ourselves: and this urges us to seek for it out of ourselves, even of him, who has promised it, and gives it by this means. Jer. 31.18,19.

{and I will return} Puts them in hope of mercy, without which hope man would ever flee from God, and never return to him. God returns by pardoning, accepting, and blessing of them, showing them signs and pledges of his favor, and reconciliation. Whereas sin unrepented made a separation, and hid God's face from them, Isa. 59.2. & 54.7. Yet sin though never so long continued in, shuts not out from mercy, if repentance come in place, see Luk. 19.42. Acts 17.30. Ezek. 18.21,22. Impenitency only does it. Yet we must not abuse this mercy, Rom. 6.1. But look to that Prov. 1.24,26. Isa. 55.6. Ezek. 24.13.

{wherein shall we return?} Thus before; see on c. 2.17. Here is still a shrewd sign of rebellious contumacy & perverseness. Men the deeper engaged in the guilt of sin, are the more hardly brought to conviction of it; custom blinds, & hardens them. Isa. 5.20. Ro. 1.28. We say, they are not guilty to ourselves, show us what, and wherein we offend.

Verse 8. {will a man rob God?} He punctually tells them wherein. Will any man do this? Any idolater, any heathen? So Jer. 2.10,11. This makes to the aggravation of the sin, & to their greater conviction. No heathen will do this that you do, none so barbarous, that will defraud their gods of their honor and oblations or deal deceitfully with them. See Gen. 47.22. Care of maintenance for God's worship is ingrafted in man by nature. We see it in idolaters, and all heathens. All bountiful that way. And therefore sacrilege is abominable to all. See Rom. 2.22. Act. 19.37.

{yet ye have robbed me} So again, v. 9. Thus God takes it as done against himself, what is done against the means and maintenance of his worship. See the like, Act. 9.4. He owns it as his own what is set apart to the maintenance of his service.

{wherein &c.} See on ch. 2.17. Herein they exceed the bounds of impudency itself, being openly so sacrilegious, yet here to say, wherein? As the adulterous woman, Prov. 30.20.

{in tithes & offerings} Keeping those things back which are my right, & are to furnish out my service, and for the maintenance of my officers, Neh. 13.10. &c. Tithes paid before the law, by Abraham to Melchizedech. By Jacob vowed to God's service, Gen. 28.22. Under the law established by God's statute-law to be paid to the priests and Levites: and wherein this law is either ceremonial, or judicial, may be questioned. And the rather because by the light and instinct of nature, the heathens hallowed the tenth unto God. And no question there can be but under the Gospel, God requires as liberal a maintenance to the ministers of the Gospel, as he allotted to them under the Law, and leaves them not to the arbitrary devotion of the people, see 1 Cor. 9.7–15. 1 Tim. 3.2. & 5.17,18. Gal. 6.6. & 3.15. Pro. 20.25. & 3.9. Lev. 27.30,31.

Verse 9. {Ye are cursed} They complained, that God did punish them without end, or measure, they were cursed; these were their continual clamors, says God, be it so, and true it is, you are cursed. But see the cause, thank yourselves, the fault is yours, not my rigor.

{for ye have robbed me} See v. 8. What marvel then, though I cry quittance with you, and render you a just reward?

{this whole nation} An epidemical sin, not a few of them, but as it were a general combination, an universal conspiracy and confederacy in this sin. Neh. 13.10. And thus God shows that his curse was not without cause.

Verse 10. {Bring ye} God brings all to this issue, as if he would say, in vain you go on in quarreling and complaining, here is the best way and remedy, amend your fault, and you shall soon see my goodness, so Esay 1.16–20. and c. 9.12,13. Lam. 3.48. Remove the cause of the evil, Micah 6.9,8. Hos. 6.1. and 14.1,2. Too few do thus, Jer. 8.6.

{all the tithes} Not a part only, keeping back what you can fraudulently, as formerly you did; willing so to seem to deal fairly, but in truth deal lying with God, who will not be mocked, and deluding and defrauding his priests. The veil of hypocrisy will not cover things from the eyes of God. Bring them all, voluntarily, faithfully, and cheerfully, not with grudging and repining, see Act. 5.2. 2 Chr. 31.5. &c.

{into the storehouse} See Neh. 13.12,13. 2 Chr. 31.11,12. 1 Chr. 26.20.

{that there may be meat in my house} For my service, and servitors, not that God for himself needed these, Psal. 50.8–14. But by these he would train up his people to his true & spiritual worship & service & lift up their minds to the heavenly things shadowed out by them.

{and prove me now herewith} You have assayed other ways, & in vain you think this unlikely, yet try it, prove it. God offers himself to the trial, whereby it shall soon be seen that causelessly they complained of God, and that truly the fault will be found in themselves, and their sacrilege. See that Judg. 6.37,38,39. There is an unlawful tempting of God, a presumptuous tempting, without ground of promise made, or means prescribed. All contrary to his will, verse 15. As the sin of wicked Ahaz was on the other hand, Isaiah 7.12.

{If I will not} Whether, if you obey my commandments, I will fail in my promises, a text much pressing for tithes, and the maintenance of the ministry, Prov. 3.9,10. Some here would have somewhat to be understood, as thus, let me not be believed hereafter.

{the windows of heaven} Gen. 7.11. 2 Kings 7.2,19. A figurative term, to signify an abundance of good things. See 2 Chron. 31.10. Hag. 2.18,19. Zech. 8.12.

{pour you out} Heb. empty out. See Hos. 2.21,22. Plenty, & scarcity are the works of God, secondary means are but his instruments, & subservient to him therein. And as in other things, so in this of plenty, the power and prevalency of repentance is to be seen. Jona. 3.10. Ps. 107.33. &c.

{not room enough} Superabundant store. Deu. 30.9. Joel 2.23,24. Amos 9.13. Lev. 26.4,5,10. Deut. 28.8,11,12. See Luk. 12.17,18.

Verse 11. {And I will rebuke} The caterpillars, and whatsoever destroys corns, and fruit. See 1 Chron. 16.21.

{for your sakes} Upon your repentance and amendment, and that in this particular of my tithes and offerings.

{destroy} Heb. corrupt. See the contrary threatenings, Hos. 2.12.

{cast her fruit} They shall not lose their fruit by accident.

Verse 12. {And all nations shall call you blessed} Deut. 28.10. & 4.6. See Deut. 33.29. Psal. 33.12. & 144.15.

{a delightsome land} A most happy land, and abounding with all things that can be desired in the world. See on Zech. 7.14.

Verse 13. {Your} This is the last charge against them.

{words have been stout against me} Before were mutterings & murmurings. Now risen up to open exclamations, as of madmen, that will give no way to wholesome counsels and admonitions, but bend their tongues against heaven, as Psal. 12.3,4. 1 Sam. 2.3. Jud. 15. And thus one sin draws in another: frets like a canker, that they grow worse and worse, 2 Tim. 3.13. God giving them over, Rom. 1.28. And Satan working in them, Ephes. 2.2,3. Till they come to this height.

{what have we spoken} Their impudent hypocrisy will never be at an end. They will rather be ready to call the Prophet in question for slander. Hos. 4.4. Nay, they contend with God, quarrel with him.

Verse 14. {It is vain to serve God} These hypocrites would needs persuade themselves that they served God, and that truly: and being puffed up with this conceit, they thought God should thereupon serve them, as they would have him, and they expected: and if he on the other side punish them for their sins, & exercise them with afflictions, they cry out, it is in vain then to serve God, & so bewray themselves to be profane hypocritical atheists but such as serve him in truth are content to deny themselves, & to be humbled and exercised by him, as knowing well they deserve it: and that he sees it good for them. The others think no such matters, but complain of his injustice in punishing them, & therefore say, it is in vain and to no purpose to serve him. Whereas in truth, except this one thing only, all things else shall be in vain. Eccl. 1.2. & 21.11,19. & 6.11. 2 Kin. 17.15. Ps. 39.6. & 4.2. & 94.11. Jon. 2.8. 1 Sam. 12.21. Je. 2.5. 1 Cor. 3.20. Vain are all the riches, honors, pleasures of this world, without the serving of God.

{and what profit} They are all for themselves, for their profit, carnal, sensual men, they make themselves their god, so Ps. 4.6. 1 Tim. 6.5. Phil. 3.19. And they can see no profit in serving God, so Job 21.14,15. Jer. 44.17,18. Nay what profit is there in all other things besides this? Eccl. 1.3. Rom. 6.21. And what profit is there not in this? 1 Tim. 6.6. & 4.8. Here are spiritual riches, honors, pleasures. Here is Christ, & his benefits, the Spirit, & his heavenly graces; faith, hope, love, justification, sanctification, adoption: that peace, Phil. 4.7. That joy, 1 Pet. 1.8. Communion with God: and a taste of the powers of the world to come. All things work for the good of such; such being the heirs of glory: Rom. 8.28. Heb. 1.14. So that the Apostle's speech, 1 Cor. 15.19. reaches not the Christian's hope, including that hope in the things of this life, confining it to them, which has nothing to do with Christ, or religion.

{kept his ordinance} Heb. his observation. That keeps & contains us in his fear, & good order, and in the observation of his ordinances and our duties. Thus these hypocritical justiciaries falsely boast. For if they had duly weighed his law, & their own lives, they could never have arrived at this height of self-conceitedness, & good opinion of themselves.

{mournfully} Heb. in black. As Job 30.28. Psal. 38.6. Humbly, dejectedly. This God greatly requires, Mica. 6.8. But these hypocrites did but dally with God in this case: their heart was haughty enough, as appears in the text. Thus Esa. 58.3,5. They here make show of counterfeit hypocrisy, for true humility, and arrogate so much to themselves, when they have so little, or no godliness in them. They may have relation to those fasts, Zech. 7.3.

Verse 15. {And now} Here comes in their second degree of blasphemy, that they should not only serve God in vain, without his regarding them, or their service: but that he should regard and reward the wicked with his blessings, and spare to punish them.

{we call the proud happy} Whilst we do thus, & are in this case, mean while we see the proud & presumptuous sinners, that walk in the stubbornness of their hearts, & sin boldly and maliciously, to flourish, & to be happy in the world; and we may well call and count them so, & not they call us blessed, as v. 12. And we may envy these for it, not they us: God seeming so to neglect us, & affect them. At leastwise they see all things come alike to all: Ec. 9.2. and therefore vain is their serving of God, & without any profit to them at all. This tentation sometimes puzzles the godly, as has been said, Ps. 73.12,13,14,15. See on c. 2.17.

{yea, they that work wickedness} That make it their trade, as those 1 Joh. 3.6,9. & c. 5.18. The impious contemners of God.

{are set up} Heb. built up, as Ex. 1.21,22. By degrees brought up to perfection, to complete felicity, established and preserved in it. See Job 21.7. Ps. 73.3. Jer. 12.1. Thus the garishness of worldly felicities dazzles the eyes of worldlings: whilst yet by them they are made nothing the better, but rather fatted to the day of slaughter. A poor happiness and advancement it is.

{yea, they that tempt God} Sinfully, presumptuously, daringly. Of this sin, see Psal. 78.18.41,56. & 95.9. Deu. 6.16. Ex. 17.2,7. Nu. 14.22. Mat. 4.7.

{are even delivered} By him, out of dangers, and distresses: as his favorites, protected under his wing.

Verse 16. {Then} Upon their blaspheming: and the Prophet's preaching, some amongst them, though too cold before, yet then were roused up: and the more inflamed, to zeal. So that the Prophet's preaching was not without some fruit, had its effect, by it God's Spirit working in them as Job 32.19,20. Jer. 20.9. Psal. 39.1,2,3. Act. 17.16.

{they} Not all, not the most part, but yet some. And ministers must content themselves, that though the most mend not, yet some do.

{that feared the LORD} And again repeated in this v. A true description of a pious and religious man, Gen. 22.12. & 42.18. Deu. 4.10. & 10.12. 1 King. 18.3. 2 King. 4.1. Neh. 7.2. Job 1.1. Jonah 1.9. Act. 10.2. & 13.26. Some such there were among this heap of blasphemers. In the barrenest times of the Church, yet God has some that fear him, & that stand up to justify his truth against the blasphemies of the wicked. In the desperate and most forlorn times, yet God preserves his Church, his flock, his remnant and holy seed, Gen. 6.12. Esay 1.9. & 6.13. Apoc. 3.4. and 11.3. Mat. 16.18. God's promise and truth is engaged for it.

{spake} What they spoke is not set down, the words following are not theirs, but the Prophet's. But thence may be gathered, that whilst the wicked did blaspheme in this manner, the true believers opposed themselves against them, and strengthened themselves against those temptations, and eftsoons comforted one another.

{often} And not seldom. Often was needful, as Phil. 3.18.

{one to another} To preserve their faith against the poison of these blasphemers, mutually to animate one another to faith & obedience to courage and constancy. And much does the Scripture speak of our mutual duties to our brethren this way. See Jud. 23. Heb. 3.13. & 10.24. Esay 2.3. Ps. 95.1,2,6. and 34.3. 1 Thes. 5.14. Luk. 22.32. Gal. 6.2.

{and the LORD hearkened} God sees well, though the wicked think otherwise, Psal. 94.7. He listens and hears, as Nehemiah prayed, chap. 1. verse 11. See Acts 10.4. Such is God's readiness to hear and observe what is good in his people. Matthew 6. verse 4.

{a book of remembrance} Of memorandums, a register book, a book of records. Like that Ester 6.1. & 9.32. & Ezra 6.1. and Neh. 7.5. This is spoken after the manner of men, as that Ps. 56.8. To show that God will never forget to reward the services of his saints that fear him. Heb. 6.10. See Neh. 13.14,22,31. Mat. 25.44. Gal. 6.9. Neither wants he a book of remembrance for the wicked, Ps. 50.21,22. Apoc. 20.12.

{thought upon his Name} Well remembered, and weighed, and considered, and duly reverenced & esteemed his name, that bethought themselves of God aright: that have his fear always in their hearts and before their eyes, that meditate upon his grace and commandments, that have a care to call upon him, and do actually remember him in all his works.

Verse 17. {And they shall be} Here is the end wherefore God so regarded and recorded them; and whereby it shall appear full well that they did not serve God in vain.

{Mine} Mine in a peculiar sort, Exod. 19.5. My peculiar lot, inheritance, choice portion, chief treasure, Esay 19.25. Deut. 19.29. 1 Kings 8.51,52. Psal. 33.12. Jer. 10.16. And we answerably should be his in a peculiar kind of holy living, 2 Cor. 7.1. Ps. 16.8. Tit. 2.14.

{in that day when} God first notes & records, for such as fear him, yet defers & delays for a time, does not presently so own them in the open face of the world, but yet afterwards in his time fails not to do it: in that day of his Church's reparation and restauration, in his day, and fittest opportunity best known to him: wherein we must not limit him, or prescribe to him; but meanwhile we must patiently bear and wait his good leisure and pleasure, as the saints all have ever done.

{my jewels} Deut. 7.6. and 14.2. and 26.18. Esay 62.3. My special treasure, Ps. 135.4. When I shall restore my Church according to my promise, they shall be as my own proper and choicest, chiefest goods, however they may seem to be neglected now.

{spare them} That is, forgive their sins, and govern, them with my Spirit. And moreover pardon their imperfections in my services. They know their best actions & affections in serving me are imperfect, defective, and defiled, they dream not of an absolute perfection in this world, Phil. 3.12. Much less brag they of the merit of their works, or works of supererogation. But know they need this pardon and sparing, even in doing holy duties, and this sparing I do here promise to them.

{his own son} Psal. 103.13. His fatherly indulgence accepts of the will for the work, Heb. 13.18. 2 Cor. 8.12. As a father will accept in his child the desire for the deed, and if there be a blemish in his child, will pity it, and cover it.

{that serveth him} With a sonlike and filial affection. The father will not use him, as a servant or hireling. Here is adoption, and sanctification, and acceptation included.

Verse 18. {Then} At that day, though before you will not. Then when too late for you.

{shall ye} Shall all men, yea and you too. You blasphemers shall.

{return} The tide shall turn, the scene change, the case and face of things so alter, that even you shall return so far to yourselves, though smally to your comfort, to see it, and say it.

{and discern} That v. 14,15. and Ch. 2.17. He retorts the blasphemies upon themselves; making themselves their own judges and condemners therein. Their own experience shall teach and school them, the sense of their own pains and sight of the others' happiness, shall turn them now from that stupidity and frenzy wherewithal formerly they were possessed, and make them now to discern between things that do so much differ.

{between the righteous and the wicked} Between them, and their different estates, and God's different dealing with them. That God does now sit idle in heaven, and let men live as they list, regarding neither right nor wrong; foregoing, or forgetting himself, and his part, and office of being just, and the just judge of the world, they shall know to their pain and sorrow, that he is both the rewarder of the good, and also the just and fearful avenger of sin, and sinners, though in his unsearchable wisdom, he did forbear, and let things go on, till his appointed time. See Luke 16.25.

{between him that serveth God} This expounds the former, and shows that all falls in with this, as rivers all fall into the sea. This service of God is the thing that completes and comprehends all. The sum is, you do wrongfully impute to God that he does not reward those which serve him: but if you served him heartily and uprightly, then you should find the effect of his promises, whereas now you deprive yourselves of them, because your service is defiled with hypocrisy, and impiety. The Lord will not always suffer, bear, and forbear, as now he does: but a day shall come, wherein a sensible difference shall appear, Psal. 58.11. Esay 66.14. The full and final separation shall be in the last judgment, Matt. 25.32. &c. 2 Thess. 1.5. &c.

CHAPTER 4

Verse 1. {For} He prosecutes that which was averred in the last words aforegoing, still clearing God's justice from their blasphemous calumniations.

{behold} The note of attention, needfully required here.

{the day} And again repeated afterward. The day, not of the last judgment, at Christ's second coming, as some would, though then that thing shall be consummated, and perfectly completed, which is here spoken of. Neither the day from Malachi till Christ's coming, wherein the Jews suffered many miseries under the Grecian kings of Syria, and Egypt, the Seleucidae, and Lagidae, the two legs of Daniel's image, Dan. 2.33,41,42,43. and c. 11.1. as some others would. But the day of Christ's first coming in the flesh, wherein was accomplished what is set down in this chapter, both judgments upon them who would not receive Christ, when as God should send him for the restauration of his Church, whereof he had spoken, chap. 3.2,3. and which fell out in the last destruction of Jerusalem; and healing and salvation to those that fear the Lord's name. And the sending of Elias, as Christ's harbinger to prepare the way before him.

{cometh} Is not far off. No Prophet between Malachi, and John Baptist. This, the more to affect them, and raise their expectation.

{that shall burn as an oven} A black day to the wicked and impenitent Jews: a fearful and fiery day to sinners, called the great and dreadful day, v. 5. Great and terrible day, Joel 2.31. God's wrath and revenge is often compared to fire, and to fire burning as in an oven, or furnace. See Esay 31.9. Matt. 13.42. Like Nebuchadnezzar's oven, Dan. 3.19. See on ch. 3.2.

{and all the proud} Even those, c. 3.15. and all like them: they shall not be happy, and exalted, as the blasphemers said, but be as stubble. But who are they? He takes up their words, c. 3.15. They least meant them of themselves, they were like those Esay 65.5. But the Prophet minds them, as if he should say, in that day you shall see a difference made, and you shall see what shall become of the proud and wicked doers, yea and who those proud and wicked doers are, not those you think of, but even yourselves, and such like proud blasphemers, there will this pride and wicked doing be found.

{shall be stubble} Fully dry, Nahum 1.10. See Exod. 15.7.

{and the day} God then does not in one constant and equal tenor of proceeding exercise and execute his judgments in this world, in this life, nor is tied to our laws & desires; but has his own appointed days, sometimes of long-suffering and forbearance, and sometimes of vengeance, and punishment, as pleases him.

{burn them up} See Esay 5.24. and 47.14. Psal. 83.14. So easily as fire burns the stubble, can the Lord destroy the wicked.

{neither root, nor branch} Neither root, nor stalk, of the stubble shall remain: an utter extirpation shall be made. Proverbial terms, as Job 18.16. and 29.19. Esay 5.24. Amos 2.9. This relates to the last destruction of Jerusalem, and rejection of the Jews. A dreadful judgment for that so fearful a sin of rejecting Christ, and crucifying the Son of God. This so seared and inflamed the wrath of God against them, that he inflicted that horrible vengeance (as was meet) for such an hellish and unheard of sin: an unparalleled crying crime, did cry out for this exterminion here threatened. The Jews, even the vilest sinners and blasphemers amongst them, boasted of the coming of the Messiah. And come he should, but in a vengeance to them, the day of his coming should be as that, Amos 5.18. We see then Christ came not to save all, but in judgment to some, John 9. v. 39. Luk. 2.34. He came to save his people, Matt. 1.21: his sheep, his elect: all indeed without exception that believe in him. But now this belief depends not upon the absolute power & pleasure of man's will. God hangs not the merit and efficacy of Christ's death, the fulfilling of his eternal decrees, upon the contingent mutability of man's will. But he who made the will, bends and frames it as he will, in whom he will, to the fulfilling of his decrees. And he who is bound to none, gives grace and faith not to all, but according to the good pleasure of his will, which he had purposed in himself.

Verse 2. {But unto you} Here is the effect and benefit of Christ's coming to the godly. He separates these here to whom now he speaks, from those gross hypocrites and blasphemers against whom he spoke, and contended before. He tells these here apart, that fearful commination belongs not to them, that day of Christ's coming shall not be terrible to them, but most comfortable.

{that fear my Name} See on Ch. 3.16. That do not slight me, or my words and threatenings, or murmur at them, or deride them, and securely go on in their sins, but tremble at my word, Esay 66.5. and fear my name, Deut. 28.58. Psal. 111.9. Exod. 15.3. Josh. 7.9. See Psal. 29.2. These God reserved to himself out of the great bulk and body of the sinful multitude, these had need of comfort, and to them this promise is made. Let others perish that think God bound to them, though they are at open war with him, but do you lift up your heads, patiently bear your present pressures, and joyfully expect this day of glorious deliverance.

{shall the Sun of righteousness arise} Christ that sun, Esay 60.1,2,19,20. The light of the world, John 8.12. and 1.9. and 9.5. The light of the Gentiles, and the glory of his people Israel, Luk. 2.32. See John 1.8. This sun was not risen to the Patriarchs and Prophets, only it brought on the dawning of the day, and caused a kind of twilight before, and under the Law: but now it should arise in their sight, as that sun, Psal. 19.5,6. As that light, Prov. 4.18. Luke 1.78,79. And this he did, as in his own person, so by the light of the Gospel, which then brake forth, whereby the heavens seemed to be opened, as the phrase is, Apoc. 4.1. and 19.11. See Ephes. 5.14. And he is the sun of righteousness, in whom the righteousness of God should shine, and the Lord our righteousness, Jer. 23.6. That we might be made the righteousness of God in him, 2 Cor. 5.21. Receiving from him both imputed, and inherent righteousness, 1 Cor. 1.30.

{with healing in his wings} He shall dispel the clouds and darkness of ignorance, sin & miseries, and shall bring in his rays the quickening heat, and cheerful, comfortable light, of life, and health, healing, and all happiness. Esay 53.5. 1 Pet. 2.24. Matt. 11.28.

{and ye shall go forth} You were, as it were, imprisoned before, in sins and sorrows. But here is your freedom, and manumission. A description of the liberty of the Spirit in the elect, in joy, vigor, and readiness of spiritual motions. See 2 Cor. 3.17.

{and grow up} Or increase. Here is increase of the graces of regeneration, and sanctification. They shall be as trees planted in God's garden, watered by the rivers issuing out of the sanctuary, and bringing forth new fruit every month, Ezeck. 47.12. Psal. 1.3. The seed of sanctification is permanent and immortal, 1 John 3.9. and such as springs and grows up to eternal life, John 4.14.

{as calves of the stall} Fat and flourishing. See Ezek. 34.14. Esay 25.6. Jer. 31.14. Psal. 63.5.

Verse 3. {And ye shall tread} A representation of the Church's victories over her enemies, which is very frequent in the Prophets. So that they shall not need to envy their present jollity and felicity, when they see them flourish and flaunt it out, and lord it over them, that day shall come when this part of felicity shall not be wanting to them: even a glorious triumph over their wicked enemies. Not that they should cruelly thirst after revenge, or want the spirit of meekness, even to pray for their enemies, but that God in justice should thus change the face of things, and use his people as his instruments therein, who also should greatly joy in seeing God vindicating his own glory, in his just revenge upon his implacable and irreconcilable enemies, Psal. 58.10,11. Apoc. 18.20. Esay 66.24. Some apply this to the Church's spiritual enemies, over whom she thus triumphs in Christ her head, who has overcome them for her, that they shall not be able to hurt her, 1 Cor. 15.55,56,57. Joh. 16.33. But work her good, Rom. 8.28.

{in the day that} Till that day they must stay their overhasty desires, and meanwhile with patience wait for it, and with joy expect it.

Verse 4. {Remember ye} He speaks not of re-edifying the Temple, as Haggai and Zechariah did, but coming after them, when the Temple was now built, and being the last of the Prophets, because the time was come that the Jews should be destitute of Prophets until the time of Christ, that they might more fervently desire his coming, the Prophet exhorts them to exercise themselves diligently in studying the Law of Moses in the mean season, whereby they might continue in the true religion, and also be armed against all temptation.

{the law} Mentions the Law only, not the Prophets, yet they not excluded, as being but the interpreters of Moses, appendixes to the Law, mainly aiming at this, to contain the people in the obedience of the Law, and therefore many times conjoined to the Law, as Mat. 7.12. & 11.13. & 22.40. Ties them to the Law, as Esay 8.20. They must not swerve from it, to the left hand, or right, they must not add to it, or take from it, it is a perfect Law, Psal. 19.7. and sufficient for them. And this Law would prepare them for Christ, and his coming, fit them to receive him. For the Law reveals sin, Rom. 3.20. & 7.9. And works wrath, Rom. 4.15. Gal. 3.10. And is our schoolmaster to Christ, Gal. 3.24. And is the rule of life, when we are in Christ, Rom. 7.12,16,22,25.

{of Moses} Exod. 20. Deut. 5. Called his Law, Heb. 10.28. Because he was the minister of it, Exod. 20.19. Joh. 1.17. As Paul calls the Gospel, his Gospel, Rom. 16.25. See John 9.28.

{my servant} Heb. 3.2,5. Deu. 4.5. Neh. 1.7. Moses is usually so styled.

{which I commanded unto him} God the Lord, & author of the Law and the proclaimer and publisher of it, in a dreadful and miraculous manner.

{in Horeb} Exod. 3.1. & 17.8. & 33.6. Deut. 4.10,15. & 5.2. & 18.16. 1 King. 8.9. Psal. 106.19. Called also Sinai, likely from the bramble, for so the word signifies, or the bush, which Moses there saw burning, but not consuming, Exod. 3.1,2. Some make the east part of that mount to be called Horeb, and the west part Sinai.

{for all Israel} And therefore all Israel, from the least to the greatest, princes and people, learned and unlearned, young and old, men, women, and children, are to remember and remark it, no excuse may be pretended by any, Deut. 4.10.

{with the Statutes} Other titles also are given to the Law, Psal. 119. and in other places, to set forth the use, perfection, and commendation of the Law, and God's mercy to Israel in vouchsafing them this Law. Deut. 4.6,8. Psal. 147.19,20. And their sin and ingratitude, if they should forget it, or forego it.

Verse 5. {Behold} To fix their attention upon this, till the coming of Elias, and Messiah.

{I will send you} God sends his Prophets, and ministers. Mat. 9.38. And extraordinary men, extraordinarily qualified and furnished with gifts; as the extraordinary necessity of the times, and state of the Church do require sends here, after this time of silence and intermission.

{Elijah} This is John Baptist, as our Savior himself tells us Mat. 11.13,14. And again, ch. 17.11,12. Elias metaphorically, analogically, who came in the spirit and power of Elias, as the Angel Gabriel tells Zacharias the father of the Baptist, Luk. 1.17. And as successor in his office, and with his zeal, to restore religion being decayed then, as it was in the days of Ahab and Elias. John himself seems to deny this, John 1.21. But that is in such sense as the priests, and Levites, that were Pharisees, asked the question: he was not Elias the Tishbite, nor yet had his soul by transmigration come into him; but yet he was that Elias foretold by Esay, ch. 40.1. See Mat. 3.3. Mar. 1.2. And yet the Papists to gain this that Antichrist is not yet come, and so the Pope not he, would feign here understand him of Elias' person and of the time, not of Christ's first coming, but of his second coming, or Antichrist's coming: and to Elias they join Enoch, and make them those two witnesses, Apoc. 11.3. &c. A miserable shift a desperate cause drives wise men unto.

{the Prophet} J. Baptist denies himself the title of Prophet, meaning of that Prophet, Deut. 18.15. See Joh. 1.20,25. Luk. 3.16. Or of such a Prophet, as the people, as the former Prophets were, for he was greater than they; he could point with his finger to the Messiah; Joh. 1.29. Whereupon are those words of our Savior concerning him, Mat. 11.9,10,11. A Prophet and more than a Prophet.

{before the coming} Immediately before. This shall be the sign and token of his coming, John the Baptist shall be his harbinger, and immediate forerunner: as the histories of the Gospels do declare. See Luke 1.26,36,76. & Joh. 1.15,26,29,36. Mat. 3.13.

{of the great and dreadful day of the LORD} See on v. 1. & 6. & on ch. 3.2. Dreadful, occasionally, by the perverse, obdurate, and forlorn waywardness, stubbornness, contumacy, and rebellion of the Jewish nation, Joh. 1.11. But to the godly remnant, and whole Church of Christ it was the great and glorious day of joy and consolation, the day of salvation, Luke 2.10,11,14. John 1.12. Hereunto may be applied, Psal. 118.21. 2 Cor. 6.2.

Verse 6. {And he shall} The end of John's sending, and coming, John's office and employment, and the fruit and effect of it. After that time of silence and interruption of the Prophets, the doctrine of salvation shall again have its course, beginning at John.

{turn the heart} Conversion, and that of the heart is the work of the ministry, Acts 26.18. 1 Cor. 4.15. Col. 1.7. Isa. 55.10,11. Joh. 20.23. 1 Tim. 4.16. Indeed this work is properly God's. Regeneration is a greater work than creation. And yet man cannot make one hair of his head white or black, or add one cubit unto his stature, Matt. 5.36. & 6.27. But God pleases to use the ministers as his instruments in the work, whence is that, 2 Cor. 6.1. And God by the secret grace, and virtue, and power of his Spirit works in them, and by them: he joins himself to the ministers, resigns not his right, but only communicates his power with them, and graces his instruments with the honor and title of the work. Saint Paul explicates this point, 1 Cor. 3.6,7. and ch. 15.10. & Gal. 2.8. Sometimes in his just judgment for sin, God by them hardens the hearts of people, as Isa. 6.10. Ezek. 2. 2 Cor. 2.15,16.

{of the fathers to their children} There were at this time many sects and schisms, and heresies, and hot divisions amongst them, and bitter heart-burnings thereupon; there were Pharisees, Sadducees, Samaritans, &c. See Acts 23.6. John 4.9. Luke 9.53,54. Zech. 11.8. As Micah 7.6. and Mat. 10.21,35. John's office should be to accord these discords, to reconcile these unnatural differences, to bring them to mutual charity in the bond of peace; to turn them to unity: and not simply to unity, for there is an unity in wicked conspiracy: but to bring them both to the sacred unity of saving faith in Christ, and so to prepare the way before him, to such an unity as formerly in the best times they had enjoyed, when they were knit together in the holy bond of unity in faith, and love, and the service of God. See Luke 1.16,17. Or thus, his preaching shall be to bring back the children of Israel that are gone astray, to the true faith and piety of their forefathers: whereby Abraham, Isaac, and Jacob, who (as one may say) did not acknowledge them, Isa. 29.22,23. shall re-accept them for their lawful posterity.

{least I come} Thus God threatens, because of their obduration in sin: and thus he shows what an abominable sin, and monstrous ingratitude it is, to contemn his grace in sending his Son for man's salvation, and that upon the failing of this conversion he will thus proceed:

{and smite the earth with a curse} He sends John to turn and convert some, that so at least he may save a remnant, and not finally and totally destroy the whole nation. See Rom. 11.1,2. This curse makes this day a dreadful day, v. 5. and 1. chap. 3.2. Executed upon the Jewish nation, Matt. 23.37,38. and 24.21. And shall be upon all contemners of the Gospel, Matth. 10.14,15. and 11.24. Acts 13.51. 2 Thes. 1.8,9. Heb. 2.2,3. and 10.28,29.