Matthew Poole and continuators on Malachi 2

1 AND now, O ye priests, this commandment is for you .

Either this which he had already minded them of, about the Sacrifices w[illegible: 2 letters]t it ought to be offered, and what refused, if the people brought defective Sheep or Oxen, they who were Priests, ought not to have admitted; they ought not to have offered them upon God's Altar; or this Commandement he now brings from God to them, and which is contained in this Chapter.

By especial Direction 'tis sent to you, and look to it thot you obey it.

2 If ye will not hear, and if ye will not lay it to heart , to give glory unto my Name , saith the LORD of hosts, I will even send a curse upon you , and I will curse your blessings : yea, I have cursed them already , because ye do not lay it to heart .

This if, to the Prophet was dubious, but to God who sent the Prophet, 'twas not doubtful, but 'twas for monition to the Priests and Jews, and implyed a condition of mercy if they would yet hear, but an inevitable curse if they did not hear.

If you do not consider what you hear, to do the good, to forbear the evil.

By a due, and holy manner of sacrificing and offering Incense: in neglect of which you have greatly sin'd, and dishonoured me, and polluted my Name and Altar.

It is a comprehensive threat, many miseries in one word; it is a blast on their good hoped for, and 'tis poyson in the good possessed, and when 'tis, as here, sent of God, 'twill surely do both, 'twill be a blast on hopes, 'twill be poison in what is possessed and should be enjoyed.

All, both Priests, and people, but especially on the Priests.

All the good, sweet, necessary supports of Life, and Comforts of your selves and yours.

You have so long polluted my Name, and would not reform▪ that I have already sent out the curse, and 'tis in part upon you, though you are not sensible of it, nor will feel it, and this is forerunner of greater curses yet coming, unless you repent.

The sin was great, in that you polluted my Name, but it becoms much greater when you add impenitence to it, and harden your selves, and will not lay it to heart, therefore the curse is gone out with Commission from God to seize you.

Marginal references: [illegible: 1 letter]ev. 26.14,

3 Behold , I will corrupt your seed , and spread dung upon your faces , even the dung of your solemn feasts , and one shall take you away with it .

Note it we[illegible: 1 letter]l, and consider.

Take away the prolifi que vertue and str[illegible: 2 letters]gth of it, that it shal[illegible: 1 letter] bring forth none, or little Fruit; your seed you make plentiful, but you can not make your harvest so, nor will I, till you give me the Glory I contend for, and will have, e're I have done; I will rebuke, or check your seed, which will surcease to grow thereupon, tho' your vices checkt, thrive still; your seed for Harvest cannot grow up under my checks.

'Tis an expression of greatest contempt cast upon a person; it is a token of utmost undervalue, and scorn, so I will expose you, as you have exposed my Name to contempt.

Your most solemn days and feasts, which are by you accounted most holy, and in which you think you offer the most holy and acceptable Sacrifices shall be as loathsome to me as dung, and shall make you, who offer them illegally, as polluted, unclean, and loathsome as if I had thrown the dung of those Sacrifices into your faces.

You shall be taken away with it; removed as unclean as the dung it self, as unfit as that to be in the Temple, as fit to be cast out to the Dunghil; so contemptible shall you be, if you lay it not to heart.

Marginal references: Or, reprove.; Heb. scatter.; Or, it shall take you away to it.

4 And ye shall know that I have sent this commandment unto you, that may covenant might be with Levi , saith the LORD of hosts .

O Priests!

By sence and feeling, by woful experience, or know ye i. e. but what I speak now, and will do among you.

Admonition, reproof, and exhortation, to look more carefully for future, that you do not dishonour me, and make mine Altar and Sacrifices contemptible; but repent of what is past, and for time to come amend all, this I call for at your hands.

That you do not null the Covenant of Priesthood made with Levi, and which I would have continued in his posterity, in you, and yours after you, which I would not have your sins and high provocations should abrogate; but if you will not thus confirm, settle, and keep Levi's Covenant among you, I will make it firm as to what is on my part to be done herein, to punish the violators of it.

God Almighty, Lord of hosts hath spoken this, and will do it.

5 My covenant was with him of life and peace , and I gave them to him for the fear wherewith he feared me, and was afraid before my Name .

Here is one Covenant that is more particular than any; a Covenant of Priesthood between God, and a particular Tribe.

Levi is named ver. 4. and I will rest there, though I know some would have it be Aaron, or Phineas.

Of long Life, and prosperous, by covenant under the provisoes therein contained, assured to the Levites in their due ministrations before God,

Both Lifes, the word is dual, or Life and Prosperity;

Religious fear, or that gracious qualification which appeared in the acts of it, for he feared before God.

Behaved himself with Reverence and trembling before God. It is the same repeated for confirmation of the former, or perhaps it may imply the habitual frame of Reverence from a contrite heart, which is here pointed at, and commended in this person under the name of Levi.

Marginal references: Num. 25 11, 12.; Deut. 33.8, 9.

6 The law of truth was in his mouth , and iniquity was not found in his lips , he walked with me in peace and equity , and did turn many away from iniquity.

The Law of God which is the Truth, the Doctrine of the Law according to the true meaning thereof.

He did teach it to the people, he resolved all cases by this Law, Aaron, Eleazar, Phineas, or as we must understand it, every one of those Godly Priests or Levites, in what Age soever they lived, who as ver. 5. feared God, and were humble. They taught the people (as was their duty) first to know the Law of God, and then, to obey it; this by their Example, the other by their Instruction. The Law of Truth was in his mouth, he pronounced according to the Law truly, pronouncing that unclean which the Law determin'd unclean, and that clean which was clean.

He judged not with respect to persons, nor for bribes perverted judgment, nor iudged that lawful which was unlawful; or that unlawful which was lawful.

His whole Life was a continual walking with God, as Enochs was, and Noahs was, and as God required Abrahams should be, in holy fear of his majesty▪ in true love of his precepts, and reverend observing his Ordinances; he lived, with God, and to him.

With God, and with men, it was his aim to live peaceably towards others, that God might make them peaceable toward him, and God gave him much of that he desired.

In rectitude of mind, or in sincerity, and uprightness, free from Hypocrisie, or else in all righteousness among men.

By his instructions, and by his excellent example, he converted many from wayes of sin.

7 For the priests lips should keep knowledg , and they should seek the law at his mouth : for he is the messenger of the LORD of hosts.

Those forementioned excellent Priests did so teach, and so live forasmuch as they did well consider 'twas their duty to be well acquainted with, and to have a great insight into the Law of God.

It is that their office binds them to; it is duty of all Gods people to know his Law, but the Priests duty to know it more then others, Lev. 10.11. for they were to teach Israel, Deut. 33.10.

The People of Israel.

In difficult cases, in controversies, &c. the people were to consult, and advise with the Priests, and enquire what the Law said in the case.

Interpreter, Ambassadour, or Legate of the Lord of hosts with the people, Leiger among them, and who therefore ought to be advised with, about his Lords mind.

Marginal references: Deut. 17.9, 10. Jer. 18.18.

8 But ye are departed out of the way , ye have caused many to stumble at the law : ye have corrupted the covenant of Levi, saith the LORD of hosts.

Priests that now are in office, now live, when I Malachi am sent to preach.

Have shamefully degenerated and turned away from your duty, are Apostates

of Gods Law, and of those holy Priests your Predecessors, out of the way of Truth, Holiness, Peace, and Equity.

Your expositions of the Law, your manner of worshipping God, and your manner of living, all together were great scandals to very many, and too many of these that were offended by these things, these [illegible: 1 letter]aults of yours, fell to sinning with you.

The Covenant of Priesthood, Neh. 13.29: chargeth them with this sin, and therefore they have no reason to expect the blessings of this Covenant, viz. Life and Peace, since their making the Covenant void on their part had cut off all claim and right to the blessings promised in that Covenant, and had exposed them to the Curses God threatned them with.

Marginal references: Or, fall in the law.

9 Therefore have I also made you contemptible and base before all the people , according as ye have not kept my wayes , but have been partial in the law.

Because you have corrupted the Covenant of Levi, and have dishonoured me, and made my sacrifices contemptible.

I have left you under the contempt of the people, who think as you deserve, basely of you, you have dishonoured me and I have made, and will make good my word, you shall be lightly esteemed.

There are none but account you an unworthy, unthankful, profane and unjust Generation, neither fit to serve God, or guide man.

Your punishment is as your sin, you forsook the Law of God, and made his Table and his Bread contemptible, now I make you contemptible, you were weary of my service▪ and the people are weary of such Priests.

You have perverted the Law for to please great men, or to favour your selves, or to speak all in few words, you have declined the true judgment of Gods Law to serve some unworthy design, or other; so that none could be sure of a right interpretation, or of a just judgment, or of a safe and sure direction from you.

Marginal references: 1 Sam. 2.30.; Or, lifted up the face against.; Heb. accepted faces.

10 Have we not all one Father ? hath not one God created us? why do we deal treacherously every man against his brother by profaning the covenant of our fathers?

We Jews.

Either Abraham, or Iacob, (not Adam here intended) with whom God made the Covenant by which the posterity was made a peculiar people separated from other Nations, and on very weighty reasons forbid to join, and intermix with strange Nations,

The Prophet speaks of that great and gracious work of God, creating them to be a chosen people, a nation formed to shew forth his praise, Deut. 32.6, 18. Isa. 43.1, 7. and so we Christians are created in Christ Jesus, Eph. 2.10. and are in him new creatures, 2 Cor. 5.17.

The Prophet was not guilty of the fault, yet speaks as one of the community, partly to take off the envy of the Jews, and to cut off all occasion of quarrelling against his word, and partly to insinuate the sense he had of this thing, and the affection he had for them, though he reproved them.

Despise, so some, break our Faith in the Marriage Contract engaged, so carry it disloyally, against the duty we owe to Gods Law, which equally binds us, as our Wives to mutual Love, Honour and Faithfulness, and why then do we take Heathen Wives (tis bad if a Jew unmarried do it) but here now the case is worse) Jewish Wives being dislik't, rejected, and so greatly despised? Why do we this against the bond of Consanguinity? And do we sons of Abraham abuse thus the Daughters of Abraham? Why do we so little regard the bond of Religion, we are People, Sons and Daughters of one God who hath called us, separated us from the Heathen to keep Religion pure, and unmixed, why then do we transgress thus?

The fault was very common, among the People and Priests too, and since their return out of Babylon.

This wrong was done immediately against the Wife, but the Father, Brothers or Kinsmen of the wronged Wife are mediately, and by consequence wronged, the whole Family of the Wife thus used is perfidiously abused, but Brothers as principal of the Family are named.

Violating the Covenant of God, the Law, which approves no Polygamy, and forbids marrying of Idolaters.

Marginal references: Eph 4.6.

11 ¶ Judah hath dealt treacherously , and an abomination is committed in Israel , and in Jerusalem : for Judah hath profaned the holiness of the LORD which he loved , and hath married the daughter of a strange God .

Though Iudah onely is named, yet the rest of the returned Captives are included.

Vid. verse 10. letter f.

Such treachery is a very abominable thing, God and all good men abhorre it, and yet here 'tis committed.

Who are Gods peculiar people and above others should have been holy.

Under the eye of the Governours the High Priest and Sanhedrim, nay under the eye of God who dwelt at Ierusalem, this could not but greatly provoke God.

Profanely violated the necessary cautionary Law of Marriage confining Israel to marry within themselves, and not to endanger themselves, and Religion by joining affinity with Idolaters, who would draw them, and their Children from the Holy Law, Worship, and Temple of God, which are the holiness that he loved.

Which he. i. e. Iedah once loved, so 'twas Apostacy in Iudah. Or which he i. e. the Lord loved above all, so 'tis a neglect of a main duty, 'tis slighting what God so greatly loved.

Ezra 9.1. and 10.2. mentions what Nations they were whose Daughters were by these Jews taken for Wives, they were Idolatrous Nations, and the Women were Idolatresses when the Jews did marry them. This was bad, but these Jews had Wives before, and they cast them off. Or else took in these strangers and despised their former Wives, this is the treachery and abomination that is here committed.

Marginal references: Or, [illegible: 1 span].; [illegible: 1 paragraph]

12 The LORD will cut off the man that doth this : the master and the scholar out of the tabernacles of Jacob , and him that offereth an offering unto the LORD of hosts.

The Family of those who do this shall be destroyed utterly by the hand of God, he will punish this crime.

Him that calleth and him that answereth. There shall be left neither any to teach or any to learn, none to call, nor any to answer, all the living cut off.

This points to the People, or Laity who dwelt in the Cities of Iacob, they shall be rooted out of the Land.

The Priests that are guilty of this fault shall be put out of the Office of Priest and Minister no more before the Lord.

Marginal references: Or, [illegible: 1 span]

13 And this have ye done again , covering the altar of the LORD with tears , with weeping and with crying out , insomuch that he regardeth not the offering any more , or receiveth it with good will at your hand .

Beside that first fault, you have committed an other, you slight, misuse, and afflict your Jewish Wives whom alone you should have loved, and cherished, but you make them drudges, and slaves to Idolatresses, your new and illegal Wives.

Your despised and misused Wives fly to the Temple, weep, and cry out unto God for redress of their injuries.

This is added to shew the abundance of their tears.

With vehemency crying to God against such Husbands.

The Lord who seeth their tears and heareth their cries.

Valueth not such offerings made to him by such people, and such Priests.

Is not at all pleased with such offerings whether expiatory, or peace offerings, none of them from such people shall ever avail them.

14 ¶ Yet ye say, Wherefore ? Because the LORD hath been witness between thee and the wife of thy youth , against whom thou hast dealt treacherously : yet is she thy companion , and the wife of thy covenant

Though the fault was so great in the nature of it, and so notorious in the evidence of it, these impudent sinners will not see, but dispute, what just cause God hath to reject their offerings.

The Prophet answers them God was witness both of the Matrimonial contract, when you promised other deportment, and affections; and he is witness also of your violating this contract, and hath seen how false, and perfidious you have been, what inhumanity you have shewed against your Wives.

Whom in thy youth thou marriedst, and hast had the best of her time and strength, and in age shouldst love and deal kindly with.

See ver. 10. let. f,

Yet she is, what she was, by the Sacred Institution of God, made thy Companion, not thy Drudge, or Slave, thou art most unjust to her, thus to change thy affection and deportment when there is no change in her State and Relation,

Covenants ought to be very exactly kept, and those especially which are of our own freest, and most voluntary making, our Covenant, such was this between the unnatural Husband, and his despised Wife; all which as they should have been arguments to his Duty, so they are aggravations of his neglect of Duty, and provocations to God, and now iudge ye disputing, quarrelling Hypocrites whether God hath not justest cause to reject your offerings.

Marginal references: [illegible: 1 paragraph]

15 And did he not make one ? yet had he the residue of the spirit : And wherefore one ? That he might seek a godly seed : Therefore take heed to your spirit , and let none deal treacherously against the wife of his youth.

God our Creator.

But one Man, and one Woman.

Yet he could have made more Men, and Women, and if it had been good, and well-pleasing to him, he could have made many Women for one Man, but though by his Power he could, yet in his Wisdom, Goodness, and Holiness he would not make more; from the beginning Marriage was ordained to be between one Man, and one Woman alone at once. So Christ argued Matth. 19.4, 5, 6.

One couple, and no more.

Or a seed of God, either an excellent seed, as Hebr. expresses the excellency of a thing by the addition of the Name God to it, or rather a holy seed born to God in chaste Wedlock▪ and brought up under the instructions, and vertuous examples of Parents living in the fear of God, and love of each other, which in Polygamy cannot be expected.

Keep your heart from wandring after strange Wives, as you tender your life and souls.

Though many have done so, let none now do it any more.

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

16 For the LORD the God of Israel saith that he hateth putting away : for one covereth violence with his garment, saith the LORD of hosts, therefore take heed to your spirit , that ye deal not treacherously .

The Prophet enforceth his former exhortation ver. 15. with the arguments laid here close together from the odiousness of the thing (he exhorts them to forbear) it is odious to the Lord who changeth not, resents this evil practice as much as ever. God, Judge of wrongs, and the wronged, hates such wrong. God of Israel by Covenant, and in peculiar Relation, and so much more engaged to punish it; and he now declares his hatred of these things.

Divorce, such putting away of Wives as these petulant Jews used to make way for some new Wives.

rather, And covering violence, &c. which God hates as much as divorcing or putting away. This super-inducing of violence by a second Wife taken in upon, or with, or over the first Wife, called here a Garment God hateth. In Summe neither your Divorces, nor your Poligamy may with safety be practised, for God hateth both.

And therefore be advised, take heed as you love your Life, your Souls, your Peace, and Welfare.

Neither on dislike, divorce, nor yet, with unbridled Lust, take other Wife in to the former, both are perfidious Treachery against her, thy Covenant, and thy God, and what canst thou expect from such courses that God hateth, but to be cut off?

Marginal references: [illegible: 1 word] 24.1. [illegible: 1 word] 32. [illegible: 1 word] 8.; [illegible: 1 paragraph]; [illegible: 1 paragraph]

17 Ye have wearied the LORD with your words : Yet ye say, Wherein have we wearied him? When ye say , Every one that doth evil is good in the sight of the LORD , and he delighteth in them , or Where is the God of judgment .

Ye Priests and People, slight in your Religion toward God, unfaithful in your Covenant with your Wives.

After the manner of m[illegible: 1 letter]n this is spoken of God.

Your perverse reasonings, or impious quarrellings against God, among which, one most ungodly and Atheistical, does come to be remarkt on.

When your discourse and reasoning is managed to the overthrow (if 'twere possible) of all morality and goodness.

Not one excepted by these illogical Atheists.

That is a wicked man, and doth wickedness (as you Prophets preach to us) is misrepresented by you, such are good men, and what they do is good; thus they call evil good; wo then to them!

In the account and judgment of God.

As appears (say these Atheists) by his prospering of them, did he not delight in them, would he so enrich and prosper them?

Or if they be evil, and their wayes, designs and doings be evil, and punishable; where is that God of Judgment? or why doth he delay execution of his displeasure against such men and wayes? I am apt to think that the irreligious sentiments of the Priests, their superficial managing of the solemn worship of God, their Adulteries, and multiplying of Wives hitherto unpunisht, had brought them either to think there was no such thing as Moral Goodness, or Moral Viciousness in mens Actions, or that if there were, since no punishment was laid on the vicious, nor any encouragement, or present reward bestow'd on the vertuous; that God did not, nor ever would concern himself to judge it; and so by an undue way of arguing, had concluded themselves into Atheism, the very height of wickedness. That this is likely enough, our Age confirms, in which unpunisht enormities, are Atheists Arguments against God and his Providence. And unless he damn them, they'l not believe the Being of a God; But such must remember, they shall know and believe it at last, if not too late.

Marginal references: [illegible: 1 word] 3.24.; [illegible: 1 word] 3.15.