belongs to them may be said to have profaned the holiness which he loved commanded and required and so is it differently expounded by some of one of these by others of another as of the Temple of the People c. But if we consider what is before said of their profaning the Covenant of their Fathers and here joyned in the accusation of them that they married the daughter of a strange God and what follows afterwards concerning their ill and false dealing with their lawfull Israelitish Wives called the Wives of their Covenant we may well assent to them who by the holiness here said to be profaned understand more especially his holy institution of Matrimony among them not so much in general as it was a holy institution at first made in Paradise as some think but as so limited and restrained among this peculiar People of God as that by observing his commands concerning it they might sanctify him and preserve themselves a holy Nation to him and seek and propagate a godly Seed by marrying within themselves and cleaving to those Wives as one flesh and not mixing themselves with Heathens and Idolaters by taking wives of their daughters although by their neglecting his Commandment and breaking his Covenant in this kind all other things that had the impress of his holiness were at once profaned his holy People themselves by bringing in a mixed spurious generation of half Jews half Ashdodites Ammonites or Moabites or the like Neh. XIII 24 his Sanctuary or holy Temple by bringing into it such wives and such children his holy Covenant made with their lawful wives while they either l put them away or wronged them for the sake of those illegal strange wives taken either into their places or together with them and so by necessary consequence his whole holy Law which he that willingly transgresseth in one part is guilty of the breach and profanation of all and so his holy Name that was called on them and himself who was their God and commanded them to be holy as he is holy in sum all the holy things of God as the Greek comprehensively renders it all that holiness which he loved delighted in commanded and required Of these words which he loved we have in the Margin of our Bibles another reading viz. w ch he ought to love this is a Translation w ch some others of good account give and explain it which holiness Judah ought to have so loved as not to profane it by placing their love on any other to the violating and profaning of it And others render it otherwise as which i. e. which Lord loved her i. e. Judah A later very learned man which i. e. which Lord he that is Judah had loved viz. formerly and was espoused to but now profaned his holiness and married the daughter of a strange God The Spanish renders Judah hath defiled the holiness of the Lord by loving and marrying or in that he loved and married himself to the daughter of a strange God But among all none seems more genuin then that given in the Text of our English Bible so understood as we have said in that so it is opposed to what follows vers 16. where he saith The Lord hateth putting away and that any should take other illegal wives to his lawfull wife according to that Exposition which there some follow those things are contrary to that holiness here spoke of as those he hates so this he loves and requires The daughter of a strange God Of what Nations they that then transgressed in this kind took wives we read Ezra IX 1 2 c. from which place and this is manifest that the prohibition in the Law Deut. VII 1 did not only make it unlawfull to take wives of those seven Nations there named only but of any other heathenish idolatrous Nation and so the Jewish Doctors by comparing the words of Ezra with that Command there given conclude And such women of these Nations which had not one Father vers 10. nor acknowledged one true God that created them as Israel did are called daughters of a strange God As those that acknowledge worship and serve the true God are called his sons and daughters Deut. XXXII 19 so they that worshipped any strange God are by like reason here called the daughters of that God hence the Jews say He that marrieth a heathen woman is as if he made himself son-in-law to an Idol 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 Lord will cut off the man that doth this c. So with ours most Interpreters render it as if the Lord here threatning to punish him that did such things and transgressed in that manner spoken of threatned to cut off and destroy him whether such or such were his condition as is here in the following words described But a learned man well notes that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 La-Ish may according to the more frequent use of the letter or preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L for a note of the dative case be rather rendred to the man i. e. from the man then by omitting it as ours and others do simply the man as threatning to cut off not so much or not only his person but those that were in such or such relation to him And so the Chalde Paraphrase renders it The Lord shall destroy to the man that doth this c. Those that he threatens to cut off whether we understand the person himself sinning or those related to him are in the next words thus described the Master and the Scholâ—r whether he be so or so and in the Margin of our Bibles as another reading we have or him that waketh and him tâ—at answereth which as a Jewish Expositor notes is the proper signification of the words though diversly interpreted by others some rendring him that calleth and him that answereth seeming to take the word in an active sense as others do him that wakeneth Others the master and the Scholâ—r others the Author and him that obeieth him the Lord and the servant Priest or Laïc The Chalde son and son's son and the like of which may be said as that Jewish Expositor saith of the Chalde that they render by way of Interpretation or by giving the meaning as they thought the words to import not as they literally signify And as to the following words and him that offereth an offering some expound as a description of the Priests and their sons as others do the former words likewise to be a description of the Priests and other Levites Officers about the Temple as Porters and Singers and the like Others render when or although he shall offer a gift to the Lord to make attonement for his sin
root that signifies to send and that signification of Messenger is by our Translators well chosen to put in this place as taking away or preventing those needless questions which from rendring it an Angell might be raised as How John was an Angel or Why called so which is reported anciently to have given occasion to some of an erroneous opinion that he was not only so by office but by nature also The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pinnah which ours and others agreeably also to what is in the Gospels render prepare is from a root Panah that hath also the signification of looking on and is therefore by the Greek in this place according to that rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall look on and so by the printed Arabick which therein follows them Which certainly cannot be so agreeable to the meaning except we extend it so far as to understand by it to look to it so as that it be as it should be which then will be the same with preparing But the word in that form that it is here is not used for to look and consider or the like but to clear and make clean to prepare by removing what is amiss or offensive so likewise used Esay XL. 3 Prepare ye the way of the Lord make straight a high way which words are likewise applied to the same John Baptist's office here spoken of Mat. III. 3 and Mar. I. 3 and Luc. III. 4 and he shewed to make good what is thereby required by calling to repentance and by preaching the Baptism of repentance for putting away those sins which might hinder them from receiving Christ and so were obstacles in his way And in that place it is rendered by the Greek also prepare and so probably they might here do Having observed these words to be cited by the Evangelists we cannot but take notice that in them they are cited something differently from what is read here for whereas here he saith my Messenger and before me or my face in the first person as speaking of himself there it is still said before thy face and thy way before thee as speaking to and of another Which hath caused some question to be made which of the persons of the Trinity here speaks whether God the Father or Christ. But though it be true what some here observe that such works of the Trinity as are external and common to all the persons and not proper to one may indifferently be attributed to either yet the plainest way of expounding these words here seems to be to look upon them as spoken here as well as in the Evangelists by God the Father concerning Christ here of him there expresly to him And then the saying here my Messenger before me and there thy way before thee making the same way to be called Gods way here and Christs there affords us an evident proof that Christ is one God with the Father and that in Christ God came and was manifest in the flesh For the proving the same viz. That Christ is one with God the Father some would take from what is here said before my face an argument thence proving that Christ is called The face of God but others observe that according to the use of the Hebrew Tongue before my face is no more then before me And therefore our Translators so rendring it shew that they thought not in the word my face to be included any argument for proving the Divinity of Christ on which any great stress ought to be laid and they that think it ought to shew how then the words as here uttered by the Prophet and as cited in the Gospels may be reconciled For if by my face be here meant that Christ is the face of God who then shall be there understood by thy face who shall be called the face of Christ It follows And the Lord whom ye seek shall suddenly come to his Temple c. Who by this Lord is meant is agreed on on all hands by Christian Interpreters viz. that it is Christ whom God hath made both Lord and Christ Act. II. 36 and who is Lord over all ibid. X. 36 by whom all things were made by whom all things are sustained and governed who is as the root of the word imports the basis and foundation not of any private family Tribe or Kingdome but of all by whom are all things and we by him I Cor. VIII 6 and whose we are also by right of Redemption and so he is Lord of Lords and King of Kings Rev. XVII 14 and XIX 16 deservedly entituled The Lord. Among the Jews there are some who understand it more generally of God so R. Salomo The God of Judgement R. Aben Ezra The God of glory and so Abarbinel The glorious Name i. e. the glorious God whose words may be by a Christian well interpreted also of Christ though not so by them meant But others of them more plainly agreeing so far with us expresly say he is the King Messiah so Kimchi yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bela shaccin that without doubt it is meant of the Messiah and so say we though as to his person and the right of his title to that appellation of Lord they will not agree with us This Lord is described by that Epithet whom ye seek which may be referred to what is before said where is the God of Judgement as an answer to that question and is therefore by some looked on as if it were spoken in ill part as much as to say whom ye scoffingly seek saying Where is he Why doth he not shew himself Although it may be as by many learned men it is taken as spoken of a serious expectation and seeking of the promised Messiah by many if not the generality of the People whom all along from of old they longed and waited for according as that saying of Jacob I haue waited for thy Salvation O Lord Gen. XLIX 18 and what we read of Simeon Luc. II. 25 that he waited for the consolation of Israel and ver 38. that Anna spake of him being brought into the Temple to all them that looked for Redemption in Jerusalem manifestly shews that there was such a seeking a waiting and longing for the promised Shilo among them by such as seriously wished for it as well as others did in scoff ask after him or murmure at his delay Of him that was so sought it is said as to the circumstance of time that he should suddenly come i. e. suddenly after that his Messenger had come and prepared the way before as Christ did after John Baptist's preaching or suddenly i. e. unawares when men should not think on or be aware of him as Kimchi takes the word here to signify the time being not precisely in the Prophets determined according to what is said in Daniel The words are closed up and sealed till the time of the end Chap. XII 9 Whence
because saies he that which is here said of offering offerings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a thing that doth not belong to Souls after death This is to be observed not only in respect to what hath been already said but in respect of what follows also in the next verse and other passages which are betwixt this and the end of this Prophecy by which taken by themselves the judgement after this life and World may seem deciphered and we ought to be put in mind of it Yet if we consider to whom viz. the Nation of murmuring Jews and on what occasion the words were then spoken and how there is in them as this that which agrees to things in this life and World not so properly to that we shall see that they must have respect to such judgments as God would exercise towards that Nation in this World and taking the time denoted by the day of the Lord the Messiah's coming for that time which as we said was from the first preaching of John Baptist and Christ untill the destruction of the Country City and Temple of Jerusalem and considering what was done in those times we shall easily perceive that all by the Lord in this Prophet spoken was so far fulfilled as that in regard thereof alone not one word of his may be said to have fallen to the ground though as then the words might warn them who were then in the Prophets time living and should die before the execution of such Gods publick judgments on the Community or Nation of a certain account that they should after this life if not before be brought to for their doings so they ought still to warn all whether particular persons or whole Nations to expect in Gods due time to be brought to judgement at least after this life if not in it too what happened to them being for example to all and their concern so to make use thereof that purifying themselves before hand and doing to God acceptable service they be not consumed as dross 5 And I will come near to you in judgement and I will be a swift witness against the sorcerers and against the adulterers and against false swearers and against those that oppress the hireling in his wages the widow and the fatherless and that turn aside the stranger from his right and fear not me saith the Lord of hosts And I will come near to you in judgement c. An answer to their former groundless murmurings and questionings in the last verse of the preceding Chapter he hath in the former verses given and in this and the next verse continues it in terms coming close to the question there by them made where is the God of Judgement he here answers I will come near to you to Judgement Before he spake as of a third person The Lord shall come c. and he shall sit c. and he shall purify c. viz. The Lord Christ the second person of the blessed Trinity here in the first person as of God the Father I will come near c. This alters nothing in the sense but only gives us to understand that God will judge by the Messiah God the Father in and by the Son For the Father hath committed all judgement to the Son John V. 22 and hath given him authority to execute judgement ver 27. he coming therefore saith I am come in my Fathers name ver 43. whether therefore this be looked on as spoken in the Fathers name or in the person of the Messiah as Vatablus will it is all one for he and his Father are one Joh. X. 30 He will come near to them in Judgement to exercise judgement which they complained was not executed Will come at the end of the World at the last Judgement saith the same learned man following some others Others expound them of both comings of Christ that already past and that to be at the end of the World as much as to say I will come down in the flesh and enquire into the corrupt manners of men I will come also at my last coming to judgement Or I will come in Judgement first to correct and also as occasion shall serve to punish but will perfectly complete it at the day of the last Judgement But what to say of these see in the note on the former verse as likewise of R. Kimchi's note on the place I will come near viz. in that day which he hath mentioned to you that is to that generation which shall be in that day and the generations that are past if they received not their judgement in this World they shall receive it in the World to come and of what Abarbinel here saith who though he rejects R. Salomo's opinion as to the former verse yet will have it here to take place viz. that by his saying I will come near is meant that before those things so far off to come which Malachi should tell them of he will more speedily come to the particulars of them by death which should send them to Hell making that the import of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be or am near to you And I will be a swift witness c. That none of the transgressors may think to avoid his judgement as in human Judicatures many do for want of evident witness against them their crimes having been committed in secret and oft sentence is delaied that so enquiry may be made and witnesses sought for he tells them that here it shall not be so he himself that is the Judge will also be witness And all things being open to him even those things which are done with greatest privacy as well known to him as those that are done in the face of the Sun and before many witnesses he will not delay for making farther search and enquiry as in doubtfull matters and where circumstances may not be plain or mens memories may fail is by men done but will be a swift witness will without more ado convince them of their sins and as speedily execute sentence on them being convicted none being able to stop or hinder his proceeding when once he takes the matter in hand as he here assures that in his appointed time which shall then seem too sudden to them though now they accuse him of delay he will do Against whom he will so proceed he shews by reckoning up divers notorious sins which his specifying shews to have been then common amongst them and besides that he will in like manner proceed against all others guilty in other like kinds of sins contrary to his Law as these expresly are These being named we cannot but think others included Against the Sorcerers Of this sin forbidden Deut. XVIII 10 11 12. is shewed that they were much guilty even under the first Temple in Isa. c. II. 6 Jer. XXVII 9 Micah V. 12 And how under the second and in the later degenerate times they addicted themselves to the
other or would choose any other place for his worship then Jerusalem he will certainly effect and therefore for the better assurance thereof repeats it for my Name shall be great that which by you a handfull of men is now despised shall be great among the Heathen by all acknowledged as such These words were when spoken spoken of what should after be but by Christs coming into the World were made good so appears it by what he saith in his discourse with the Samaritan Woman who thought of no other pâ—aâ—e where men ought â—o worship God but either the Mountain of the Samaritans mount Garizim or Jerusalem Joh. IV. 21 c. Woman beleive me the hour cometh when ye shall neither in this Mountain nor yet at Jerusalem worship the Father And the hour cometh and now is when the true worshippers shall worship the Father in spirit and truth for the Father seeketh such to worship him God is a spirit and they that worship him must worship him in spirit and in truth The consideration of which words will give us the true import of these and compared together they illustrate one the other for his saying that God did no longer confine his worship i. e. the outward performance thereof by such rites and ceremonies as were ordained to Jerusalem or any other single place what is that but the verifying of what is here said that his Name should be great among the Nations from the rising of the Sun even to the going down of the same and what he â—aâ—th that the true worshippers shall worship the Father in spirit and in truth not only there but every where sheweth that as his Name should be great and magnified among them by their acknowledging him as Father so what is to be meant by that incense and pure offering which they should offer unto his Name viz. not such as are literally signified by those words and were then to be ordered according to the prescription of the Law but such worship as though expressed by the names of those carnal things under the Law then in continual use and known to all yet is indeed spiritual joining the Soul with the external performances agreeable to the nature of God who is a spirit of which those ordinances of worship under the Law were types and shadows And indeed the change of the place necessarily imports a change of the worship or things offered for expression of it for the incense and other offerings by the Law prescribed were not to be offered any where else but in the Temple at Jerusalem after that was there settled for the place of his worship Deut. XII 13 14 26. Those therefore that he will have in every place to be offered to him are manifestly of another nature though called by those names which then included generally all the external worship of God under the Old Testament while the Jews were Gods peculiar People they now figuratively understood denote the whole spiritual worship of God under the New Testament since the calling of the Gentiles and People of all Nations unto Gods Church the Kingdom of Christ. The incense therefore of the Gentiles converted to Christ and by the Gospell instructed in the true knowledge of God and taught to celebrate his great name and their pure offering are devout prayers Rev. V. 8 holy praises thanksgivings and alms-deeds and works of charity Heb. XIII 15 16. their whole selves Rom. XII 1 Divers of the ancient Christian Fathers look on the words as an express and undoubted Prophecy of the Christians solemn worship of God in the Eucharist or Sacrament of the Lords Supper called the Christian Sacrifice to which how they are appliable is shewed at large by the learned M r Mede in his discourse on these words where he gives to note that under the name of the Christian Sacrifice by the ancient Church was understood not the mere Sacrament of the Body and Blood of Christ but the whole sacred action or solemn Service of the Church assembled whereof this sacred mystery was a prime and principal part and therefore defines it to be An oblation of thanksgiving and praier to God the Father through Jesus Christ and his Sacrifice commemorated in the creatures of bread and wine wherewith God had been first agnized viz. by them sanctified by being offered and set before him as a present to acknowledge him the Lord and giver of all This whole Service duly performed is as at large he there shews deservedly stiled incense and a pure offering both in respect that it is purely or spiritually offered and in respect of the purity of the conscience and affection of the offerers throughly perswaded of the greatness of God and in respect of Christ whom it signifies and represents who is a Sacrifice without all spot and blemish and by this being offered to his Name in every place he saith the time should come when it should be great magnified and acknowledged as great among and by all Nations though the Jews did now profane it as he makes the connexion by rendring that though which our Translation renders but. But the sense will be much alike in reading but viz. to this purpose the time shall come when from the rising of the Sun c. my Name shall be great among the Gentiles who yet have not true knowledge of me but will when I shall see due time to reveal it to them readily embrace it Mean while it ought to have been so among you and duly magnified by you to whom I have from of old revealed it and given you ordinances and waies of worship by observing of which you should have magnified it but you on the contrary have by despising those ordinances and perverting those waies of worship profaned it When these words were spoken and thence forward as all along before since the giving of the Law till the time of this diffusing the knowledge of God and his Name and this alteration and reformation of his worship here spoken of the Jews had for their direction the Law of Moses and ought duly to have attended to it as they are warned Chap. IV. 4 but they did in all things go so contrary to it as that neither they nor any service they did were acceptable to God So notoriously so obstinately peccant were they both Priest and People that he sees it not sufficient to have once reproved them by reckoning up to them their faults but again repeats them that so they may be sensible how greatly they have offended him how displeasing it is to him that they should continue to do such things having been warned of them and that it is worse then what the Gentiles when he shall call them will do 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 But ye have profaned it viz. my Name so verse 6. they are said to despise
on my part by dishonoring you because you on your part violate it by not honouring me as in that was required at your hands This from me is not a breach of it but a making it good being on your part broken They that follow the second rendring give their Exposition thus as if God for shewing of his Justice in denouncing such punishments as he threatens to them did appeal even to their own conscience inasmuch as they had his Commandment notwithstanding all which they did so transgress that Covenant made to and observed by those their progenitors as to provoke him to this just displeasure against them They that embrace the third thus Know ye that I have not sent this Commandment to you viz. that you should honour my Name but because my Covenant was with Levi which was publickly made before all Israel speaking this in reference to the rods which they laid up in the Tabernacle of witness Num. XVII 7 and therefore it was meet that you should confirm or keep inviolable this Covenant as a learned Jew gives the meaning or as a Christian Know ye that I have sent to you this Commandment by my Prophet because my Covenant is with Levi by virtue of which Covenant I convent you for not observing not only that general Covenant which I made with the People but that peculiar one with the Priests and Levites Num. VIII 14 c. and XVIII 19 The meaning according to this reading is perspicuous There is a difference in it from the former rendrings not only in the first word but also in translating the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lihyoth because it was which they translate that it may or might be or to be Some of the Jewish Expositors look on these words as directed to the People to stir them up to shew reverence and respect to the Priests and Levites as was due by virtue of Gods Covenant made with Levi the whole Tribe separated for attending on Gods Sanctuary and service and more peculiarly belonging to the Priests as chief among them and then the meaning of the words I have sent this Commandment unto you to be I have commanded you in the Law so to do But the connexion of the words requires that it be rather looked on as spoken to the Priests for reproof of them and that whether by commandment be meant the Commandment given of old in the Law as some understand it or as others the message now sent to them by the Prophet to reprove them for the breach of it and to call on them to reform their misbehavior in Gods service to a due and better observance of which they were bound by vertue of his Covenant made with Levi which their misbehavior is aggravated and his Justice in punishing them vindicated by mentioning that Covenant both in respect to the nature of it and that observance of it which was found in their Predecessors and their contrary dealing both to the tenour of the one and example of the other as is in the four following Verses declared 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 My Covenant was with him of life and peace c. With him i. e. with him that is here meant by Levi that whole Tribe or more particularly Aaron and his posterity to whom the Priesthood was appropriated among whom Phinehas was eminent for his zeal towards God and his worship and who some think is here particularly pointed out One saith a learned Jew saith that Aaron is the person here peculiarly spoken of Another that Phinehas is meant But he concludes that both are here meant and not only they but as many of their posterity as were holy Priests as they ought all to be they are all comprehended under the common name of Levi their Father and so spoken of as but one person all meeting in the same stock all separated to one holy function and so as many as were such as he here describes are together the Levi of God to and with whom he saith his Covenat was My Covenant was with him of life and peace and I gave them to him for the fear where with he feared me c. The meaning of the words thus rendred seems plain and good and this rendring is backed by good authority both of Jewish and Christian Interpreters yet by one of great authority too is it excepted against as if it corrupted the sense but he again is by another sharply reproved for his exception Seeing therefore there is difference betwixt Expositors in their Interpretations it will be convenient to see how the words barely and litterally found in the original Hebrew as they lie without any alteration addition or subtraction that so we may better judge of those differences and of the grounds of them The words then thus found My Covenant was with him life or of life and peace and I gave them to him fear and he feared me which words though when they were spoken they were agreeable to the then common use of speaking and doubtless well understood yet will now scarce make a full and plain sense put into another language without something added or altered in them For this reason therefore our Translators and those who go the same way add the word for in for the fear and change and for wherewith in wherewith he feared me which supply as we said by a man of great note is excepted against as marring the sense The meaning that he gives is this My Covenant was with him of life and peace and I gave to him fear and he feared me And in this rendring concurs the ancient Latine Translation and much like the Greek and I gave to him to fear me with fear which the printed Arabick that followeth them explains My Covenant was with him to or for life and peace and I gave him fear that he might fear me And by fear he understands a rule according to which he should serve God and by what is said and he feared me that he observed that rule kept that Law prescribed to him and in this some others agree with him and the Chalde seems to have lead them the way who interprets and I gave them the perfect doctrine of my Law that he might fear me c. But he that except against this Exceptor warns that while he excepts against this supply he leaves out that which is expresly set down in the Text viz. the Pronoun them for it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vaettenom lo and I gave them to him fear and he feared me which he ought not to have left out but to have shewed to what them is to be referred what pointed to by it So that he affirms that rendring to be imperfect and that for ought to be supplied to make the sense clear
wrest judgment thou shalt not respect persons This is to be partial in the Law our Margin tells us it is literally according to the Hebrew ye have accepted faces it is usually elsewhere rendred to respect persons These three expressions are in meaning all one but our margin gives us likewise another rendring viz. Ye have lifted up the face against the Law viz. presumptuously done or taught what is contrary to it which although by some Interpreters followed and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nasa doth doubtless signify as well to lift up as to accept and the meaning be good yet is by one found fault with because the common and received use of the phrase is to denote respect of persons and not elsewhere taken in that sense of lifting up the face 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 Have we not all one father hath not one God created us c. Some especially they who render the former words by lifting up the face against the Law will have this verse to be the words of the Priests or People apologizing for themselves against that which the Prophet in the following verses accuseth them for and reproves them viz. their contracting unlawful marriages with Infidels or Heathenish women as if lifting up the face against the Law which forbad them so to do they should say why do ye tax us for our unlawful marriages with Infidels was not Adam one common Father to us all hath not one God created us all why do ye therefore charge us with treacherous dealing with our brethren and profaning the Covenant of our fore-fathers in that we do promiscuously match with our heathen Neighbors as the learned Bishop Hall paraphraseth the words according to their meaning And they in their Notes take notice of the grounds that these making their excuse do go on viz. in that all being from one common Father and all by one created they are all equally lawful as for liberty of contracting marriages with them And again as it is no treacherous dealing therefore with their brethren so it cannot be a profanation of the Covenant made by God with their Fathers inasmuch as by this means they called others into partaking of the Covenant w ch was a most just thing Another going along with them as to the first part of the verse and taking for included therein all that they say makes yet the latter part viz. why do we deal treacherously c. to be the Prophets answer unto them by retorting on them their own words and putting it to their own conscience bidding them to ask themselves why do we that know Gods command for not marrying with the Gentiles deal treacherously every man against his Jew brother by casting off his sister or daughter whom we have married to take in her place a stranger so profaning the Covenant of our Fathers by which God required that they should not pollute themselves with such marriages and they did faithfully keep it But as for the first of these opinions it is excepted against by a learned man as restraining so these words to the Priests to whom the foregoing words were spoken whereas the things now taxed were common to all and the second seems not much to mend the matter both make the matter harsh and require such an abrupt change of persons in speaking as the words seem to give no ground for They more plainly and clearly flow if they be all taken as the words of the Prophet proceeding in his reproof but not of the Priests only as before but of all They that in the preceding verse understand by their being partial in the Law their partiality in determining in behalf of oppressors and exactors think that sin of exaction here especially taxed and the iniquity of it shewed in regard that they were all Children of one father Jacob and so equally free and having equal right to justice according to the Law without respect of persons and by one God created i. e. made his People why then do we deal treacherously every man against his brother in oppressing him and by unjust usury exacting of him which is a manifest profanation of the Covenant of our Fathers or that Law given to them which forbad to lay usury on any of Gods People their brethren as Exod. XXII 25 Lev. XXV â—6 Deut. XXIII 19 20. And for their ground of this exposition and confirmation of it they refer us to the History of the Jews in those times about which this Prophet lived as particularly set down in Nehemiah ch V. vers 3 4 5 6 7 c. where their oppression of the poor by usury and exactions is described and a reformation thereof sought by Nehemiah With these others agree who will have here all wrong dealing taxed But others the Jews generally and divers Christians follow another way of exposition which seems more agreeable and coherent to the following verses and that is whether with respect to the foregoing words as some will or without respect to them as some of the Jews who look on this as a beginning of a new Prophecy as one speaks or a new matter of reproof or a new Section that these words are the words of the Prophet reproving them for what they did under the second Temple after their return from the Babylonish captivity contrary to the Law in what concerned their marriages in which they were peccant in two regards 1. In taking Wives that were of another Nation and Religion 2. In oppressing and hard dealing with their Israelitish Wives either by dismissing them or using them despitefully and contumeliously and denying them what was due to them in favor of those strange Wives which they took with them and preferred before them in which kind how peccant they were both People and Priests and Levites also is shewed at large Ezra c. IX This sin the Prophet coming to reprove argues as some observe and aggravates the hainousness and unreasonableness thereof in regard that it is the violation of the tie of a double relation which should have kept them from doing it 1. In that they had all one Father were of one kindred and Family have we not all one Father and so in violating the rights of that affinity did deal treacherously every man with his brother 2. In that they were all of one Religion the People of one God all acknowledging and professing to serve him alone and to observe his Laws hath not one God created us and so in doing as they did contrary to his Law profaned the Covenant of their Fathers that Covenant by God who made them his peculiar People made with their Fathers by vertue of which as he was one God so they were to be one People separated to him and not mingle
been dedicated to the only true God Here therefore it being called Christs Temple it shews that he is true God one with the Father This argument though pious and conclusive to Christians yet a learned man would not have to be much insisted on as to the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heicul inasmuch as it doth not only signify a Temple or House of worship but also a Palace and so he thinks the Jews may put it off by saying it signifies only the Messiah shall come to his Palace But I suppose they would not fly to that I do not find any of them that do The ordinary Expositors that we have of them as R. Salomo Jarchi Aben Ezra David Kimchi as likewise R. Tanchum do not at all meddle with interpreting this word only Abarbinel who as we said interprets the Lord not of the Messiah but of the Shecinah or glorious Presence of God or God himself explains it to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heical which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bebeith mikdasho in his Sanctuary by which he will have to be meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Habbeith haatid that house or Temple which is to come or shall hereafter be built or as in his Commentary on Haggai he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beith shelishi the third house By it then here I doubt not but they all understand it a Temple properly so called But however they may otherwise seek to evade the force of this argument and this I mean of them who confess by the Lord here to be meant the Messias whether by saying it may be called his because by him built according to Maimonides or because he should frequent it or otherwise certainly the other argument for proof of his being come because the Temple to which he was to come is so long since destroyed is unanswerable and their talking of a third Temple without any ground in Scripture so long and still in vain expected by them under which this Prophecy is to be made good as if it were not long since fulfilled while that second Temple was standing as we are assured that it was is a mere dream of men choosing to themselves strong delusions Which lest any of theirs by enquiring into it should discover they weary it appears or ashamed of the length of the time of their vain expectation or not knowing how they should satisfy such as should enquire into it have long since by a severe way interdicted all such enquiries by saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tippach rucham or Atsman shel Mechashebe hakketsim Let them burst or breathe out their souls that enquire after the ends or periods and terms of time viz. concerning the coming of the Messiah And that perhaps may be the cause why their Expositors in this place say so little of it viz. how or when the Lord should come to his Temple Certainly without acknowledging Christ the true Messiah and him to be come in the flesh and both God and man there cannot any thing be said that can give the true meaning or shew what was requisit for the fulfilling of this Prophecy here and that cited out of Haggai of such affinity with it And no wonder to see them who willingly and obstinately decline the one only way of manifest truth to run on in such different tracts of error It follows in the Text Even the Messenger of the Covenant whom ye delight in Where our Translators rendring the copulative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which ordinarily signifies and by even give us to look on these words as a farther description of the same person who was called the Lord and that is as hath been said Christ Jesus who though he be one with his Father God eternal yet humbled himself for mens sakes to be as a Messenger from his Father to them to declare unto them his will and to be unto him obedient in all things that he gave him to do This proves not that he is not one God with the Father though as a Son he yielded obedience to him and performed his work Here is nothing in this that takes away either unity of essence or equality of power So that we need not to depart from this notion of Messenger or Angel to render it Prince as a learned man by the use of the word in another language thinks it may be proved in the Hebrew and here also to signify It will come but to one pass he is Prince of the Covenant for the same reason that he is called Messenger or Angell of it which is because in him God founded the new Covenant of Grace and by him as Mediator of it administred it he not only declaring it but ratifying it with his own Blood and receiving into it as many as lay hold on him even that new Covenant of which he is Mediator Heb. XII 24 better then the old and established on better promises Heb. VIII 6 8 c. spoken of Jer. XXXI 31 no more comprehending Jews alone but Gentiles also In which regard God saith of him I will give thee for a Covenant of the People for a light of the Gentiles c. Isa. XLII 6 in whom he was reconciling the World unto himself 2 Cor. V. 19 In this that we say that it is bâ—t the same person who is called both Lord and Messenger we have most of the Jewish Expositors consenting So R. Salomo and Aben Ezra and Kimchi and R. Tanchum and Abarbinel in a secondary Exposition but yet in this divided among themselves that some of them say by both is meant God himself i. e. God the Father by others the Messiah Against the former is hence an evident proof that of God the Father it cannot be meant because a Messenger is necessarily a distinct person from him that sends him The Lord therefore and Messenger here spoken of must as we affirm of Christ needs be so As for those who interpret both as we do of the Messiah though much differing from us as concerning the nature of his person yet there is no occasion to dispute with them concerning that here in that they agree that the person by both titles described is the Messiah As for others who take by the Lord to be meant one by the Messenger of the Covenant another so vain and absurd are their fancies that to name them will be sufficient confutation of them as not only that uncouth as well as novel opinion of Abarbinel making it to be the King of Persia who had sent them home from their Babylonish Captivity but also that of some more ancient who would have to be meant Eliah whom they would have to be called by that title because he alwaies presides at the Rite of Circumcision the sign of Gods Covenant with them which they thus make out God seeing his zeal for Circumcision when those of the ten Tribes were negligent of it gave him this priviledge as
in the same sense of to give others some he shall turn the hearts of the fathers to the children c. i. e. of the Jews to the Gentiles and of the Gentiles to the Jews which though it may be true and that John did so and it was as well an effect of his preaching and baptizing as of the Gospell yet I suppose is not the literall meaning of these words which were spoken to the Jews and more particularly concern them between themselves Others he shall turn the heart of the fathers to the children c. i. e. of God to Israel and Israel to God who is called their father and calleth them sons That this is comprehended within the latitude of these words we doubt not inasmuch as we hear the Angel where he refers to these words putting as part of Johns office many of the children of Israel shall be turn to the Lord their God and indeed for that end was he to turn their hearts one to another that they might all with joynt hearts or one heart turn to the Lord. Yet can we not think that to be the literal meaning of the present words God is called their Father elsewhere but I suppose fathers here put in the plural number cannot be properly used of him Another Exposition of Camerarius who makes the meaning to be that he should reduce the hearts of the fathers to the children and of the children to the fathers i. e. Should turn or bring back the hearts of the fathers so as that they should take care of the pious education of their children whereas they had been negligent in the right instructing and disciplining of them and the hearts of the children who had been disobedient to their fathers so as to yeild due reverence and obedience to them may be well reduced to the first But as to that which others give viz. that by the fathers should be meant the old Patriarks Abraham Isaac and Jacob c. and by the children those of that generation when this Elias should come I do not understand how it can be made good To say that the hearts of the children should be turned by their conversion to the same faith that was in those ancient holy men is intelligible but how the hearts of those so long since dead should be said to be turned to those of that generation is not so easily conceived these hitherto mentioned all take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Al here in the signification of to There are of the Jews who would have it here to signify by or by the hand or means of So R Salomon out of an ancienter Doctor shall turn the hearts of the fathers by the hand of the children i. e. Shall speak to the children to perswade their fathers to embrace the way of the Lord and on the other hand to the fathers to perswade their children The same signification of it takes Abarbinel also and gives this strange interpretation making the time spoken of to be according to his fancy after the Resurrection which he will have to be before the end of the World If any be then at that time living who hath children dead he shall by them being raised from the dead at the coming of Eliah be converted to the truth and on the contrary such children as are living by their fathers being raised that so before the end of the World all may be turned to the truth that all be not destroyed But this is so uncouth an Exposition and so little agreeing to the words as that it will be much from the purpose to speak more of it nor doth that by R Salomo mentioned agree with them there being shewed in them what God would do by the hands of his Elias not what Elias should do by the hands of others But there is yet another acception of the word which is by others both Jews and Christians preferred as giving the plainest meaning and that is by taking it here to signify not to but with as manifestly in several other places it doth As for example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Al merorim with bitter herbs Exod. XII 8 and vers 9. his head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his legs and Chap. XXXV 22 and they came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Al nasim with women i. e. as ours translate it both men and women with several like instances Thus R. D. Kimchi here will have it taken giving thus his Exposition He shall warn or call on both fathers and children together with all their heart to turn unto God and they that turn shall be delivered from the day of Judgement so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be looked on as signifying the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 im with fathers with the children and of children with their fathers all of them together So likewise R. Tanchum the meaning saith he is That he shall seek to rectify or reduce into order the Sect or People that they may be all of them of one heart in the obedience or worship of God and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with i. e. saith he he shall seek to rectify the hearts of the fathers among them with the hearts of the children and the repeating or doubling of the words viz. and the heart of the children with their fathers is for greater confirmation sake Thus say those Jews with whom do concurre as we said divers Christians also and are urgent for it so as that the words may denote that he should convert or call to repentance all of them together both old and young young and old that so they might all be a People prepared for the Lord as Luke I. 17 he speaks and readily receive him and with joynt hearts obey him This Exposition gives a clear and plain meaning and is easily reconcileable with the first mentioned both even necessarily go together viz. the converting all together one with another and one to another in obedience to God and love one to another and therefore we may well look on the words as comprehending both and that for giving a full meaning of them both ought joyntly to be taken in and so are they taken in likewise in that one word in which our Saviour elsewhere summs up that office of this Eliah here in more expressed viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall restore all things reduce all things to right order which could not otherwise be done then by turning them all one to another and one with another to the faith of Christ. In much like manner to that of our Saviours do some of the Jews likewise summe up the import of these words concerning his office whoever it be that is meant saying that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leyasher Israel velehacin libbam to rectify Israel and to prepare or put in good order their hearts In the forecited place Luke I. 17 where these
words of Malachi are plainly referred to the words and the heart of their children to their fathers are not put as they are here read but instead of them and the disobedient to the wisdome of the just which the learned D r Hammond in his Notes on that place shews to be as a Gloss or Paraphrase on the Prophets words to explain his expression both importing that a general reformation should be endeavoured to be wrought by the person sent for that end among the Jews for fitting them to receive the Lord Christ. From the same spirit did both expressions proceed and it will not concern us to be inquisitive why he should change his language or expressions By what he saith by his Angell there in Luke it is evident that what he here spake by his Prophet was spoken of John the Baptist and not of Eliah in his person And with what Elias-like zeal John did set himself to perform the office here designed for him appears by what we read in the Gospell of his Mission and his preaching and the time thereof and the contents and effects of it as Matt. III. Mar. I. Luke III. and Joh. I. He that shall duly consider what is in those places said of John and what he did and compare them with what is said here of the Eliah promised that he should do will easily perceive all that is here prophecied to have been already made good that there will be no ground left to him for expecting a farther completion of it by Eliah in person or any other under that name to be expected before the coming of the great and dreadfull day of the Lord here spoken of Here God saith Behold I will send Elijah the Prophet in the Gospell it is said there was a man sent from God whose name was John Joh. I. 6 and that that John was Elias which was for to come Matt. XI 14 Here that he was to be sent before the coming of the great and dreadfull day of the Lord. There the time of Johns coming is described that it was when the Kingdome of God was at hand Matt. III. 2 when the day of wrath was coming v. 7. when the axe was laid to the root of the trees and every tree that brought not forth good fruit should be hewen down and cast into the fire vers 10. when He was now coming whose fan was in his hand and he would throughly purge his floor and gather his wheat into his barn but would burn up the chaff with unquenchable fire ver 12. which expressions as we have before shewed are an evident description of the great and dreadfull day of the Lord here spoken of Here that this Eliah should turn the heart of the fathers to the children and the heart of the children to the fathers preach to all sorts young and old conversion and repentance there in the Gospel that John should turn many of the children of Israel to the Lord their God and the hearts of the fathers to the children c. Luke I. 16 17. and that he did preach to all the Baptism of repentance Marc. I. 4 Luke III. 3 and that with such power and good effect that Jerusalem and all Judea and all the Region round about Jordan went out to him and were baptized of him confessing their sins Matt. III. 5 6. and Marc. I. 5 i. e. multitudes of all sorts and conditions of People out of those places Luke III. 7 of the common sort of People ver 10. of those that might seem to have least of the fear of God before their eies least regard of or charity for other men Publicans ver 12. Souldiers ver 14. and were at greatest difference in opinion one from another Pharisees and Sadduces To all these did he instill Precepts of Charity Luke III 11. the hearts of all these it is manifest that he did turn one to another in that they agreed and were united in one common Baptism by him What can more punctually agree then the Prophecy here and the matter of fact set down in the Gospels thus paralleled do to shew that the person who is here so characterized in respect to what was to be and there to what was made good in him is one and the same and that no other ought to be expected by vertue of this Prophecy Certainly when we consider how exactly all things do concurre of what is foretold of in the Prophet and reported as done in the Gospell in the one person of John the Baptist and how all things here designed to be done by this person named Eliah were by him in a signal manner performed we shall perceive that there is little grounds for that argument which is by some here taken to prove that Eliah in person is to be expected before the day of the last Judgement because as they say John did not fulfill all that is here required in the conversion of the hearts of the fathers and children one to another or as it is summed up by our Saviour in restoring all things Matt. XVII Not to enquire what other answers may be or are given to that objection abundantly sufficient for confirmation of that Exposition which we have follow'd as to the scope and meaning of them and to shew that they do not afford any good grounds for any such argument will be the consideration of two things which would by those who draw that argument here from them be otherwise I suppose easily granted 1. That words which are put to import that such or such a thing should be effected by any do often signify rather his endeavour and the doing of what would or might be sufficient for the effecting of them then a full accomplishment as to the effect or consequents on his endeavour So that what is said that the person here spoken of should turn the hearts of the fathers to the children c. and Matt. XVII 10 that he should restore all things may well be said to be fulfilled if he did diligently that which tended to the producing and was sufficient to have produced such effects though through default in the subjects on which he was to work the hearts of all were not turned nor all things or men as some think it may though put in the neuter gender be particularly applied to them fully rectified and reduced into right order 2. That the word all is not alwaies to be taken in that extent as to comprehend every particular whether it be applied to persons things times or places but only a great number and to shew the diffusive nature of that which is said should have respect to all to be such as might be extended to more even to all that should come in its way or be offered to it or were rightly qualified to receive its operation or required to make good the truth of what is spoken of To omitt other examples which are frequent one already mentioned and