Matthew Poole and continuators on Malachi 1

1 THE burden of the word of the LORD to Israel by Malachi .

See Zech. 9.1. let. a. b. c. and Nah. 1.1. let. a. usually it imports sad threats against those concerned in it, though sometimes it may be no more then the Message of God.

The Authority was Divine on which this Prophet spake.

My Messenger (saith the Lord) so Heb. sounds. My Angel as some, though they erre, who take him to be an Angel conversing with Iewes in the form of a man, but Angel, taken in the grammatical sense i. e. Messenger he was, and Gods Messenger, the last of Prophets sent to Israel before the great Prophet Messiah came. That he was Mordecai or Ezra, as some conjecture, without good ground, or who he was, of what Tribe, or Family the Scripture gives us no account, and we make no guesse. His Prophesie is of Divine Authority, and so cited by three of the four Evangelists, Mat. 11.10. Mar. 1.2. Luk. 1.16. and by St. Paul, Rom. 9.13.

Marginal references: [illegible: 1 word] by the [illegible: 1 letter] Malachi.

2 I have loved you , saith the LORD : yet ye say , Wherein hast thou loved us ? was not Esau Jacobs brother? saith the LORD: yet I loved Jacob .

God asserts his Antient love, that which he had in many Generations past shew'd; I have time out of mind, yea, from before the birth of your Father Iacob, and in truth before Abraham was, designed more kindness to you than to others, and from the time of Iacob I have undeniably shewed it. And this deserved, what I have not found from you, a love corresponding somewhat to mine; but instead of such love, some are ready to say they saw no such thing, or to dispute perversly in what it appeared.

Both personally considered and relatively as you were in your Fathers and Progenitours.

Their ingratitude extorts this solemn protestation, they should readily have owned, and not put God to avow the love he had shewn them.

Or, And, you do querulously and with ignorance enough object to me, and put me on it to vindicate my love, and expose your ingratitude. Wherein, or for what? is there not some cause? did not Abraham's love deserve a love for us his Posterity? most perverse pride;

Who have been Captives and groan'd under the miseries of it all our dayes till of late, is this love to us?

Since they are supposed thus to object, by cuting questions God will give them answer; Was not Esau Iacob's brother? had they not one and the same grandfather? was not Abraham as near to one as to the other? did not one Father beget them, and one Mother bear them? did they not lie together in the same Womb? was there not as much of Abraham, and Isaac in Esau as in Iacob? or what of Nature, Consanguinity, and outward priviledge was there in one more than in the other? whatever that was, Esau might claim, for he was the Eldest. In Esau's Person his Progeny is included, as appears next verse.

The younger Brother, and your Father, O unthankful Iewes!

I preferr'd him to the Birthright, and this of free love, before any merit could be dreamt of, I did love his Person, and have loved his posterity, with an unparallel'd love, and shew'd it to all.

Marginal references: [illegible: 1 word] 9.13.

3 And I hated Esau , and laid his mountains and his heritage waste , for the dragons of the wilderness.

I loved not Esau or his Posterity, as I loved Iacob and his Posterity; this Not loving, comparatively is a hating; God shew'd not the same kindness to the Twin-brothers, the one was more enrich'd with the fruits of Gods Love, and had cause to he thankful, the other had no cause to complain, for God did him no wrong.

Containing his Posterity with him; for though the hatred or lesser love began towards Esau's Person, yet the effects of it appear'd more manifestly in Esau's Posterity.

Mount Seir with the neighbouring mountains gives to Esau, Deut. 2.5. Iosh. 24.4. for inheritance as here 'tis said, and which he and his Posterity did enjoy about 1200 years.

By Nebuchadnezzar's Arms five years after the sacking of Ierusalem, as foretold by Ezek. 35. The people were slain or captivated, or forced to fly from the sword of the Enemy, their Cities taken, plundered, and burnt. It is possible that they might meet with worse usage than the Iewes met with herein, however their state seems equal, and here is no token of unequal hatred, but what follows doth manifestly discover it, for whereas Iacob's Captivity returned, and their Cities were rebuilt, Esau's never were.

Or Iachales or Owles, for the word is so used and explain'd by some, or all these with Dragons, doleful Creatures, which delight in desolate places, by which the utter desolation and the perpetuity of the desolation of Esau is signified.

Marginal references: Jer. 49.17, 18. Ezek. 35.7, 9. Obad. 10, &c.

4 Whereas Edom saith, We are impoverished , but we will return and build the desolate places : thus saith the LORD of hosts, They shall build but I will throw down , and they shall call them, The border of wickedness , and The people against whom the LORD hath indignation for ever .

Here the Prophet introduceth Edom reflecting on it's present low condition, and taking up resolutions of bettering their condition, we are now, as the Iewes were five years before, exceedingly spoiled by Neb[illegible: 1 letter]chadnezzar ▪ who hath rifled our houses, burnt our Cities, and captivated our Citizens.

This speaks their Insolence, or shall, this speaks their hopes of such a return as Iacob's Posterity had after 70 years.

Repair their Cities as Ierusalem was repaired by the returned Captivity.

They may do so for a while, but saith God, I will throw it down, as he did in the times of the Maccabees.

They will be by their flagitious lives, after they a little recover themselves, a most wicked people and so notorious that all their neighbours shall brand them for it, and presage a Curse will follow them.

They will so highly provoke God, that his Indignation will be kindled against them, and will burn for ever.

5 And your eyes shall see , and ye shall say , The LORD will be magnified from the border of Israel .

You Iewes who are now return'd from Captivity, and are blest with a Rebuilt Temple and City, who are setled in Civil and Sacred concerns, your eyes shall see, some of you must needs, more will, and all might observe what I have said, that my love is toward you whom I plant, build up, and prosper, while I root up, pull down and destroy your neighbouring Kindred Edom.

Ye should in point of duty, and some of you will take notice of it, and confess it.

Or let the Lord be magnified, let his name be great and his Praise great for his free love to Israel, for his great displeasure against the border of wickedness, for his truth in both.

Let Israel from all his borders give God this Praise.

Marginal references: Or, upon.; Heb. from upon.

6 ¶ A son honoureth his father, and a servant his master . If then I be a father , where is mine honour ? and if I be a master, where is my fear ? saith the LORD of hosts, unto you, O priests▪ that despise my name ? And ye say, Wherein have we despised thy name?

This is a practical principle engraven on the hearts of mankind, a Law which all own, a Truth written with a Sunbeam, and which is violated by none, but unnatural brutish men.

This if, no way doubts; but 'tis made a supposition grounded on a confest, antient, and peculiar Adoption and Redemption, by vertue whereof the seed of Iacob had God to their Father and Master; and this undisputed Relation if I be, &c. doth more piercingly affect the mind when 'tis demanded, where is your performance of duty, where the honour you give me?

The internal in high apprehensions and esteem with answerable affections, the external in dutiful behaviour and carriage, where the ready, ingenuous, and delightful obedience. &c.

Servants do fear their Masters, and this fear, though servile, yet is due to a Master, it is a quality suitting the Relation, and now where is either of them?

Had undutifulness, and irreverence been found among the ignorant people who knew not the Law, nor were in capacity of knowing me as you, it might have been a little excusable, yet a great sin: But you, O Priests, nearest of any to me, whose business is to know me, who live upon my Sacrifices, have me in a most peculiar manner your Portion, you have like Eli's Sons despised me your selves, and made others do so too.

Thought and spoke contemptibly of what is most venerable.

God, his Sacrifices, and Oblations, his Law, and Worship.

Proud and hardned, they dispute it with God and his Prophets.

Marginal references: Luk. 6.46.

7 Ye offer polluted bread upon mine altar ; And ye say , Wherin have we polluted thee? In that ye say , The table of the LORD is contemptible.

You through covetousness take any the people bring, whether such as the Law requires or no. If it answer not the perfection of the Law, yet you first make it serve me, through your contempt of me, and then to serve your turn to feed you and yours.

Either by ill-managing it, and misordering what is good and allowable, or accepting what is disallowed and forbidden, because of its blemishes.

Either the shew-bread, of which Exod. 25.30. or meat-Offerings, Exod. 29.41. Lev. 2. Numb. 28.5. or in a more large Sense, all that was to be offered unto God, Sacrifices, and Oblations.

By this it appears bread is to be expounded here of Sacrifices, and not to be confined to the narrow bounds of this one kind.

They stand upon their own Justification, and proudly contend with God, either implying they did not offer such polluted things, or if they were defective, and in law sence polluted, yet that this did redound to God, or affect him no more than the perfection of them could add to him.

Perhaps in words, however by your deeds you speak your thoughts and judgment; you think so, and then act so.

Before 'twas Altar, now it is Table, not to be opposed each to other, but comprehending both, and all that was offered unto God on both.

As if they measur'd Sacrifice and Oblation by the splendor, and Riches of the Temple and Altar, the first were more pompous than the second, and these Priests probably thought they mig[illegible: 2 letters] abate in the qualities of the offerings, as this Temple abated i[illegible: 1 letter] its splendour, they contemned this, and then contemn those offerings.

Marginal references: Or, bring unto, &c.

8 And if ye offer the blind for sacrifice, is it not evil ? and if ye offer the lame and sick, is it not evil? offer it now unto thy governour : will he be pleased with thee, or accept thy person? saith the LORD of hosts.

This if, it implies they had done so, it chargeth them with somewhat in matter of practice among them, the lame and sick also they had offered.

Is it not against the express Command of God, Lev. 22.22, 23, 24. and Deut. 15.21. the living God should have living Sacrifices, and God who is perfect, should have perfect Sacrifices. But the people bringing such, the Priests accepting such, do in effect tell the World, they thought such Sacrifices good enough for that God they were offered to; so great prophaneness runs through this whole carriage.

Not their King, for they had none; but Governours they had, and these the Iews reverenced, and would not dare do that to them, they do boldly with God dayly.

Your Governour would not thank you, he would be angry with you, and account it an affront, and shall not the Lord of Hosts much more account it an indignity offered unto him? People in bringing Priests, in accepting these blemished Oblations which were not good enough; for a man did sin greatly, and spake their apprehensions of God to be contemptible and slight.

Marginal references: [illegible: 1 paragraph]; [illegible: 1 paragraph]

9 And now I pray you , beseech God that he will be gracious unto us : this hath been by your means : will he regard your persons? saith the LORD of hosts?

Malachi.

O Priests.

Intercede with God for this sinful people, among which (with the modesty that is usual among God's Saints) he rangeth himself, intreat they may find Grace with God, and be pardoned.

Detestable contempt of God, his Altar, and Worship.

You O Priests have been great occasions of this, 'tis more your sin, though too much theirs, beg then, that it may be forgiven, repent and pray, or you will not be regarded: Some think the whole verse to be a[illegible: 1 letter] Ironie against those Priests and their Sacrifices.

Marginal references: [illegible: 1 paragraph]; [illegible: 1 paragraph]

10 Who is there even among you that would shut the doors for nought? neither do ye kindle fire on mine altar for nought; I have no pleasure in you , saith the LORD of hosts, neither will I accept an offering at your hand .

I cannot be pleased with such Servants and Services; or 'tis a Meiosis, I am very greatly displeased with you

whilest you are thus prophane and contemptuous, I will never accept your gifts, but reject you and them.

Some make this verse to be a kind of wish, that there were some among them that would shut up the doors of the Temple, and keep out such Sacrifices, and Sacrificers, it would be less displeasing to God, 'twere better not done at all, then so ill done, and so long as it is so ill done, God can have [illegible: 1 letter]o pleasure in it or them. Others make it a reproof of the Priests upbraided for their prophane contempt of God, and for their inexcusable negligence while they are so well paid for all their service, be it ever so little, and inconsiderable as the lig[illegible: 2 letters]ing a fire on the Altar, or shutting the doors of the Temple, inexcusable dishonesty to receive large Wages, and neglect your work!

Marginal references: [illegible: 1 paragraph]

11 For from the rising of the sun, even to the going down of the same, my Name shall be great among the Gentiles, and in every place incense shall be offered unto my Name, and a pure offering : for my Name shall be great among the heathen, saith the LORD of hosts.

A Law term for a Gospel Duty, and under this Type is contained the prayers and praises, nay, the whole Gospel Worship is that Incense which shall be offered unto God, which is in the verse called a pure Offering.

Both sincere in opposition to Hypocrisie, and holy in opposition to impurity, and purged from Superstition and Idolatry. The sum of this verse is contained in that Ioh. 4.21, 22, 23, 24.

This verse is a very full and plain prediction or promise made on behalf of the Gentiles, that they should be a people to the Lord, and should exalt his Name, and Worship him in a pure way, and well-pleasing to the Lord. That when he casteth off Ceremonial Services, and Carnal Ordinances, he will set up Spiritual and Heavenly, and all Nations, from East to West shall submit to them, and sanctifie the Holy and Reverend Name of God in them.

Marginal references: 1 [illegible: 1 span]

12 ¶ But ye have profaned it, in that ye say , The table of the LORD is polluted , and the fruit thereof, even his meat is contemptible .

O Priests! principally and first, the people next by their Examples

used it as a common thing, and valued it at a strange undervalue, as if neither excellent or useful.

By your deportment you say so perhaps, you do not say so in words, this were too impudent indeed.

Not a sacred thing, or to be rever'd,

Either the Meat which fell to the Priests share, and was for them to live upon, this they despised, or else the portion which did belong to God himself, and was laid upon the Altar; they were neither pleased with that the Lord did reserve to himself, nor with that he gave to them, but they found fault with both.

A poor, sordid allowance, scarce fit for meaner persons, and less service.

13 Ye said also, Behold, what a weariness is it? and ye have snuffed at it, saith the LORD of hosts, and ye brought that which was torn , and the lame, and the sick: thus ye brought an offering : should I accept this of your hands? saith the LORD .

To those sins before mentioned, the Priest chiefly, and the people with them added this also, that they openly complained of Gods service.

What a toil and drudgery is it to observe every point of the Law about ordering our selves, and the Sacrifices!

In token of discontent, and that you thought it was all needless labour would not examin your Sacrifices as you should.

For want of value for the Ordinance and Patience in examining whether the Sacrifice were perfect and according to Law, you Priests accepted and offered the torn, and blind, &c. which are expresly forbidden to be made Sacrifices, vid. ver. 8. let. u.

With such minds snuffing at my service, and with such Sacrifices, unfit for mine Altar, have they wearied themselves somewhat, but their God more; should he receive this at their hands?

i. e. 'tis not at all fit to be accepted, nor will our God receive it.

Marginal references: [illegible: 1 paragraph]; [illegible: 1 paragraph].

14 But cursed be the deceiver , which hath in his flock a male , and voweth , and sacrificeth unto the LORD a corrupt thing : for I am a great king , saith the LORD of hosts, and my Name is dreadful among the heathen .

Now comes a thunder clap from Heaven against sinners, who were before reproved, cursed, &c.

The Hypocrite that doth deceive man, and would deceive God; the false heart that intends one thing, and pretends another, would seem to offer a Sacrifice of the best, but puts God off with the worst.

A perfect Male, such as God requireth, and accepteth.

In Vows God required very perfect and unblemisht Offerings, Lev. 22.18, 19. but here are Juglers that vow corrupt things, when they have what is perfect, and should vow that

solemnly sacrificeth the worst, wholly unfit for acceptance.

Any thing, but the best we have, is this corrupt thing, for the best we have is justly commanded, and that only is acceptable to the Lord.

Very full of Majesty, and therefore will by no means be slighted.

Heathens Reverence this Name, and will do so when Converted, and you Jews ought not to undervalue it.

Marginal references: [illegible: 1 word]. 8.; [illegible: 1 paragraph]; [illegible: 1 word]. 47.2.