John Trapp on Malachi 3:6

Verſe 6. For I am the Lord, I change not] I am Jehovah. This is Gods proper and incommunicable name. It imports three things.

1. That God is of himſelf. This Plato acknowledged calling God [non-Latin text not transcribed], and [non-Latin text not transcribed], Julius Scaliger by a wonderful word calleth God [non-Latin text not transcribed] One that hath his being or exiſtence of himſelf, before the world was, Eſay 44 6.

2. That he giveth being to all things elſe, for in him they both are and conſiſt. He ſuſtains all, both in reſpect of being, excellencies and operations, Heb. 1.3. The greateſt excellencies in us do as much depend upon God, as the eſſigies in the giaſſe upon the preſence of the face that cauſeth it.

3. That he giveth being to his word, effecting whatſoever he ſpeaketh. Hence when either ſome ſpecial mercy is promiſed, or ſome extraordinary judgment threatened, the name of Iehovah is affixed. See Exod. 6.3. Eſay 45.2, 3. Ezek. 5.17. The Ancient Jew-Doctours make this diſtinction between Elohim and Iehovah. By Elohim ſay they, is ſignified Middath dir, a quality or property of judgment. By Iehovah, middath Rachamim, a quality or property of mercy. And here unto they apply that text Pſal. 56.11. In God (Elohim) I will praiſe the word, in Iehovah I will praiſe the word, that is, five [illegible: 1 letter]ure agat mecum, five ex aequo & bono, whether he deal ſtrictly with me, or graciouſly, I will praiſe him howſoever. But this diſtinction, as it holds not alwayes; ſo not here. For to ſhew the certainty of the judgement denounced verſe 5. is this ſubjoyned, I am Iehovah &c. And if Iehovah come of Hovah (which ſignifies Contrition or deſtruction) as Heronymus ab Oleaſtro will have it, what can be more ſutable to the Prophets purpoſe? it is ſomewhat like that in Eſay chap. 13.6. Shod ſhall come from Shaddai, deſtruction from the Almighty, or from the Deſtroyer as ſome interpret Gods Name Shaddai.

I change not] I am neither falſe nor fickle, to ſay, and unſay, to alter my minde, or to eat my word Pſalm 89.34. The eternity of Iſrael cannot he, nor repent, ſaid Samuel to Saul (and it was heavy tidings to him, as Ahi ah ſaid to Ieroboams wife,1 Sam. 15.29. I come unto thee with heavy tidings) For, he is not a man that he ſhould repent. Men are mutable, and ther's no hold to be taken of what they ſay. Of many it may be ſaid, as Tertullian of the Peacock, all in changeable colours: as often changed as moved. Italians all, as Eneas Sylvius ſaid of Italy, Novitate quadam nihil habet ſtabile, ther's no taking their words. Of a certain Pope and his Nephew it is ſtoried, that the one never ſpake as he thought, the other never performed what he ſpake. But God is not a man that he ſhould repent: or if he do, it is after another manner then man repents. Repentance with man is the changing of his will: repentance with God, is the willing of a change. It is mutatio reinon Dei, affectus non affectus, facti non conſilii. Gods repentance is not a change of his will, but of his work. It noteth onely, (ſaith Mr. Perkins) the alteration of things and actions done by him, and no change of hi purpoſe and ſecret decree, which is immutable. What he hath written, he hath written, (as Filate ſaid peremptorily) there's no removing of him. If the ſentence be paſſed, if the decree be come forth, none can avert or avoid it, Zeph. 3.5. Currat ergo poenitentia ne praecurrat ſententia. Chryſolog. Go quickly and make an atonement, as Moſes ſaid to Aaron, Num. 16.46. Prepare to meet thy God, O Iſrael, Amos 4.12. Mite preces & lachrymas cordis legatos: meet him with intreaties of peace agree with him quickly: who knowes if he will return and repent? for he is gracious and mercifull, ſlow to anger and of great kindneſſe, and repenteth him of the evil, Joel 2.13, 14. It ſhould ſeem ſo indeed by this Text: For even whiles he is threatening, and ratifying what he had threatened, his heart is turned within him, his repentings are kindled together, Hoſ. 11.8. And hence the following words, Therefore ye ſonnes of Jacob are not conſumed. A ſtrange inference, (conſidering the ſence and occaſion of the foregoing words, as hath been ſet forth,) and not unlike that Hoſ. 2.13, 14. I will viſit upon her the dayes of Baalim—ſhe went after ber lovers, and forgat me, ſaith the Lord. Therefore (mark that Therefore) behold I will allure her, and bring her into the wilderneſſe, and ſpeak comfortably to her: And I will give her, &c. So Eſay 57.17, 18. For the iniquity of his covetouſneſſe was I wroth, and ſmot him: I hid me, and was wroth, and he went on frowardly, &c. I have ſten his wayes, and will heal him: Wayes? what wayes? his covetouſneſſe, frowardneſſe, &c. and yet I will heal him. I will deal with him not according to mine ordinary rule, but according to my Prerogative. If God will heal for his names ſake (and ſo come in with his Non obſtante, as he doth, Pſal. 106.8) what people is there whom he may not heal? Well may theſe ſinfull ſonnes of Jacob be unconſumed: well may they have for their ſeventy years captivity,Ezek 20 8, 14, 22, 45. ſeven ſeventies of years (according to Dans ls weeks) for the re-enjoying of their own countrey: and Gods mercies ſhall bear the ſame proportion to his puniſhments, which ſeven (a complete number) hath to an unity. Provided, that they return to the Lord that ſmot them (as in the next verſe) for elſe he will ſurely puniſh them ſeven times more, and ſeven times, and ſeven to that, Levit. 26.21, 23, 27, &c three ſeverall times God raiſeth his note of threatening, and he raiſeth it by ſevens, and thoſe are diſcords in Muſique. Such ſayings will bee heavy ſongs: and their execution heavy pangs to the impenitent.