Lord and they that turn shall be delivered from the day of Judgement as he saith c. Aben Ezra seems to be of the same opinion but to think that Eliah continued still in the same body and to believe that he appeared sometimes in the daies of their holy wisemen and praies God to hasten the time of his coming So others of them Abarbinel here thinks the same as to his person though not determining whether he shall come in a new raised body or in his old body which he never put off God saith he shews them that the first which shall arise at the Resurrection shall be Eliah the Prophet whether he shall rise as others do if his body were consumed when he was taken up as some of the modern Doctors affirm or whether he miraculously remain in his body and soul in the earthly Paradise as our wise men thought and that God will send him before the great and dreadfull day of the Lord come which is the day of judgement for all liveing All these thinke that here is a promise of sending Eliah the old Elijah in person Others of them of no less authority think it not necessarily to be so meant but of sending some other great Prophet who because he should be like to Eliah in dignity and knowledge is called by his name as appears by what R. Tanchum notes on this place whose words are in their own language partly set down in the Miscellaneous Notes in the book called Porta Mosis c. VI. p. 219. and translated into English sound thus This without doubt is a promise that there should appear a Prophet in Israel a little before the time of the appearance of the Messiah and some of the learned men do think that he is Elijah the Tishbite himself and that is the opinion that is found in most of the allegorical Expositions others think it meant that he should be some great Prophet like unto him in degree and occupying his place as for what concerns the knowledge of God and the making manifest of his name and therefore called by the name of Eliah So expresly declares that eminent great Doctor Rabbi Moses the son of Maimon at the end of his great juridical work called Mishneh Torah or the repetition of the Law and perhaps according to this opinion may he be understood to be Messias the son of Joseph as he saith also These words seem to intimate that that should be said by Maimonides in that place But I do not find any such thing in him there at all either in any printed Copies or Manuscripts which I have seen He mentions indeed in the preceeding Chapter there two Messiahs but the first he saith was David who delivered Israel from their enemies and the second should be of the posterity of David who should save Israel from the hands of the children of Esau the Romans he means according to that obstinate error of theirs expecting that Christ should come to restore a temporal Kingdome to them and destroy their enemies but of a Messiah the son of Joseph by whom what they mean hath been elsewhere shewn viz. such a one as should be of the posterity of Joseph and coming before the Messiah the Son of David undergo all the suffering part of such things as are in Scripture spoken of Messiah and leave only the glorious and triumphant part alone for the Son of David I find not in him any mention R. Tanchum goes on and saith That here is said the same that was above said c. III. 1 Behold I send my Messenger and he shall prepare the way before me and that what he there saith And the Lord whom ye seek shall suddenly come to his Temple even the Messenger of the Covenant c. is meant no doubt of the King Messiah may he quickly be revealed But the truth of the matter as to these promises will be distinctly known by their manifestation or fulfilling For there is none that hath any certain Tradition concerning them but every one speaks according to what appears to him and preponderates with him among the Interpretations of the Texts of Scripture as there also the same Moses the Son of Maimon declares Out of these words of his appears that among them is this difference that some understand Eliah in person to be here spoken of others not so but some great Prophet in degree and dignity like him The same difference and doubt seems anciently to have been among their Ancestors as appears by their questioning John Baptist whether he were the Messiah or Elias or that Prophet Joh. I. 19 20 21. for what can those words more probably seem to mean then whether he were Eliah in person or that Prophet which was prophesied of called by the name of Eliah And we may think that the Scribes mostly thought that it should be Eliah in person Matt. XVII 10 This difference and doubt he thinks cannot be determined but by the event and fulfilling of the things themselves no man saith Maimonides can know how they should be till they be fulfilled This therefore that we except against them for is why since they have been fulfilled the things concerning the Messenger and Eliah in John Baptist the things concerning the Lord spoken of in Christ they will not yet for all such demonstrations by the performance of their offices acknowledge them but rejecting them and shutting their eies against what hath been already fulfilled look on them as things not fulfilled and expect both Eliah and the Messiah as here promised yet to come But perhaps they will here be ready to retort and ask why then do Christians yet dissent among themselves concerning the Exposition of this Prophecy some of them affirming that here is meant Eliah in person and that he is yet to come as well as any Jews do It is to be confessed that here is a wider difference betwixt Christians then might be wished there were though on other grounds then the Jews go The Jews whether they understand it of Eliah in person or any other great Prophet set forth by his name all drive at this end to prove that the Messiah is not yet come because no such Prophet hath yet appeared against whom we need not add to what hath been said on c. III. v. 1. Their not acknowledging them is no proof that they are not both long since come The Christians all in this agreeing that the Messiah or Christ is already come a first time and shall at the end of the World come a second time and in this also that John Baptist was the promised Messenger sent before him at his first coming and that he was deservedly called Elias yet in this differ that some of them do not think that the Elias here mentioned is the same with the Messenger before promised c. III. 1 nor the same coming of Christ spoken of that there but that there is to be understood his first coming and
perhaps it is that the Jews reckon the Messiah among the things that come unawares or when men think not of them and in this sense as it is here said of his first coming so it is said of his second coming which perhaps may be comprehended under this here spoken of that except they diligently watch for it it shall come upon them unawares Luc. XXI 36 suddenly Mar. XIII 36 in such an hour as they think not Mat. XXIV 44 So doubtless shall his last coming at the day of Judgement be which is that alone which the unbelieving Jews having overslipt the former here mentioned without taking notice of it can now whatever they vainly promise to themselves as if this Lord were not at all yet come farther expect as farther appears by the circumstance of the place to which it is here said He shall come that is his Temple However by his Temple some have anciently understood Christs human nature or body of which he spake Joh. II. 21 or his Church or all faithfull believers who are called likewise the Temple of God I Cor. III. 16 or the like yet no doubt but here is meant that Temple at Jerusalem built then lately when these words were spoken after their return from the Babylonish Captivity which whatever alterations were made in it was still looked on as one till the time that it was destroyed by the Romans and by the Jews called the second Temple in respect to that former built by Salomon and destroyed by the Chaldeans To this Temple it is here said that the Lord here spoken of should come and so did Christ whom we say to be that Lord and of his coming to it and his appearances there at severall times we read He was there first presented by his Mother Luc. II. 22 there again when he was twelve years old found sitting among the Doctors ver 46. where in his answer to his Mother who told him that they had sought him sorrowing he ma◠seem to allude even to this Prophecy How is it that ye sought me wist ye not that I must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my Fathers house Was it not foretold that he should come to his Temple was not that the proper place for him to be in and for them to look after him in Severall other times we read of his going to it preaching in it conducted to it and received with Hosannah's and Blessed be he that cometh in the Name of the Lord and in it exercising his autority as Lord of it in purging it and vindicating the dignity of it and driving out thence those that profaned it Any of these his appearances there is sufficient to prove in and by him to have been made good that which we take to be the main drift of this expression in this Prophecy viz. that the Lord Christ or Messiah here spoken of was to come while the Temple that Temple then built was standing Which is likewise evidently foretold by the Prophet Haggai Chap. II. 7 that into it should come the desire of all Nations and it should be filled with glory yea that thereby the glory of that later House should be greater then that of the former ver 9. though it were then in their eies as nothing in comparison of it ver 3. By vertue of these signal Prophecies it is without question that those ancient Jews who lived before Christs coming did expect that he should come while that Temple was standing And it is evident that old Simeon to whom it was revealed by the Holy Ghost that he should not see death till he had seen the Lord's Christ who came by the spirit into the Temple when Christ was thither first brought and taking him in his arms blessed God and desired of him then to depart in peace because he had seen his Salvation did so understand it and that the Lord was now according to this Prophecy come to his Temple he desired to see no more for the completion of it And so holy Anna also who coming in that instant into the Temple gave thanks likewise unto the Lord and spake of him to all that looked for Redemption in Jerusalem And what else is proclaimed by all those multitudes who at his going to the Temple and at his being in it cried Hosanna to the Son of David Blessed is he that cometh in the Name of the Lord Mat. XXI 9 and 15. but the same viz. that the Lord was now come to his Temple and so it is witnessed that according to this Prophecy and that of Haggai he was by the Jews of that time expected to come to that Temple then in being And so to us do they together afford an unanswerable argument against the later Jews all that have lived since that time that that Temple was standing and deny the Messiah to be yet come thus Messiah was to come while the Temple was standing and therefore seeing the Temple hath so long since been destroyed it is manifest that he is long since come and in vain is now by them expected For what is it else but blasphemously to accuse God speaking by his Prophets of falsehood So poor a shift is it which is all they have to flee to to say that there is yet a third Temple to be expected under which these Prophecies are to be fulfill'd as that it cannot any way shake our Faith but ought more to confirm it while we see that they have for so many hundreds of years above a thousand expected what they without any ground or warrant from Scripture look for It cannot without wilfull blindness and obstinacy be denied that the Temple here mentioned was that second Temple and more plainly when Haggai looking on and describing that Temple then built saith expresly this house by this house to understand a house after this as Abarbinel doth is such a perverting of words and meaning as we cannot without loss of our own reason admit of Yet this is the only salvo that they have or can have And this their great Doctor Maimonides seems to make use of when finding no Temple for their yet vainly expected Messias to come to saith That the King Messiah shall hereafter come and restore the Kingdom of the House of David to its old former estate and shall build a Sanctuary or Temple c. and that in the same place where formerly it stood And in that regard perhaps they will have it called his Temple as here it is and so shift off another argument against the Jews who deny Christs divinity which is by Christian Interpreters hence usually taken viz. that because the Temple is called his Temple it is thereby made manifest that he who should come to it as a man was not only so but God also it being proper to God only to have Temples or Houses of worship erected and appropriated to him and so we know that at Jerusalem to have
abide the day of his coming c. By looking to what precedes in the last verse of the former Chapter and the first of this the connexion of these words with the former seems thus The Jews of those times seeing as they thought all things out of order then amongst them the godly oppressed and the wicked exalted murmured against Gods Justice and having had promises from God of one who should set all things to right as doubting of the truth of those promises seeing them so long deferred ask'd Where is the God of Justice where is the promise of his coming He answereth them therefore that he is not negligent of their affairs nor slack concerning his promise but what they counted slackness was long-suffering towards them that they might be prepared for receiving that Lord whom they sought after that Messenger of his Covenant whose coming they longed to see as expecting that then all things should go according to their desires and they should have great cause of rejoicing in seeing the wicked severely dealt withall and themselves established in worldly prosperity and pleasure mean while not examining themselves how they were fit for such things as they expected He therefore tells them that certainly without any failing on his part that Lord should come at his appointed time but that before him also should come a Messenger to prepare his way before him by calling them that thought best of themselves to prepare for his coming For that it should not be so easy to them as they fancied to themselves without more ado to give them what they expected of wordly enjoiments and without farther trial to give them what they thought themselves worthy of but that it should be with great severity and so as in strict Justice to proceed after trial made of all for good to those who should be found faithful and sincere and for destruction to those that were otherwise so that the righteous should not without difficulty be saved but for the ungodly and sinners they should not be able to appear This is that which he saith but who may abide the day of his coming and who shall stand when he appeareth Who of the wicked say some which as it is most true and the coming of that day shall be to them most terrible and intolerable yet may the question seem more generally put as concerning all even the best as well as the wicked to shew that the time spoken of shall be full of difficulties such as will put all to a hard tryal such as will prove them to the uttermost though the issue thereof shall be indeed for joy and Salvation to those that are found faithful and sincere even they shall be saved but so as by fire For in that day many shall be made white i. e. tryed saith Kimchi in the words of Daniel XII 10 even the righteous shall pass a hard trial that they may be purified and made white though not consumed and destroyed as the wicked so that even to them the day of his coming should be terrible though salutary This that they might expect and yet among those difficulties find comfort Christ himself having taken our sins upon him took on him the Cross that he might enter by it into his Kingdom and shew to his the way that they must also go if they will enter thereinto viz. by taking up their Cross and following him True peace and joy he promiseth to them but not without the preceding trial of troubles and afflictions and so instructeth them that they might know that he came not to send peace on the Earth Mat. X. 34 not such peace as the Jewish Nation generally expected at his coming but that for judgment he came into this World as is here prophesied that he should which if we take his coming in that latitude as before we said we shall see with such severity to have been executed as that in respect thereof we may see there was good grounds for this expression of it by way of question who not only of the wicked but of the best of men may abide the day of his coming or who shall stand when he appeareth Though the generality of the Jews did I suppose then expect nothing but present joy and prosperity at his coming yet we may well think that those that better considered the Prophecies had other notions like those that we have expressed of the day of his coming and appearance by that Tradition which those since report to us as from them of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheblo shel Mashiach The pangs or dolors of the Messiah such great afflictions as shall be to Israel at the coming of the Messiah spoken of in the Talmud which Abarbinel mentions as here pointed at if the words be expounded as we have shewed they ought to be of the Messiah And certainly such Tradition may be as well founded on these words as any passage in the Prophets although this place be not cited where it is mentioned in the Talmud in the Tract of the Sabbath c. XVI fol. 118. but that which is repeated concerning the same day that is here spoken of Chap. IV. 5 where it is called the coming of the great and dreadfull day of the Lord. The same Abarbinel speaking of the same opinion of theirs in his Comment on Daniel fol. 68. col 2. saith That the Disciples of Jesus received from the wise men of Israel among other things that he there mentions that in the daies of Messiah afflictions should be multiplied which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheble hammeshiach the pangs or dolors of Messiah insomuch that they said Very happy shall he be that shall not see them and in whose time they shall not be And concerning them saies he it is said in their Gospel Wo or alas who shall live with or in the time of those great afflictions which shall be seen in the last daies which are the pangs or dolors of Messias which by Tradition they had heard of The words which he mentions though they are not literally found in the Gospel yet may as the sense thence be collected as a summary Inference out of what our Saviour saith as in Mat. XXIV Mar. XIII and Luk. 21. It is well observed by Buxtorfius that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by our Savior used in his description of those daies of his coming in Judgement to the Jews that here called likewise The day of his coming and appearance doth properly and particularly answer to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chebel or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chabalim or in construction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheblo or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheble as they denote bitter pangs as of a woman in travel and so used for any great pains or afflictions So that if that Tradition among them were ancienter then Christs coming and the Gospel it may not improbably be thought that our Saviour did
and the day that cometh shall burn them up saith the Lord of hosts that it shall leave them neither root nor branch FOR behold the day cometh c. The connexion and necessary coherence of these words with the former as being as we said a declaration of the certainty of the coming of that day in them spoken of and a description of it is so apparent as that it may seem no reason why they should be severed from them and made the beginning of a new Chapter and therefore by some are continued with them But we need not much insist on this the distinction of Chapters not interrupting the sense As to the scope of them it is well given by a learned man viz. that they are a description of the final Judgement on the Jews in their destruction and an image of representation of the last general Judgement on all Mankind That was certainly then to come on the Jews if not prevented by their repentance as it was not when the Prophet then spake this but is long since come this is yet still to come but shall in Gods appointed time as certainly come as if it were already present Of both therefore it might then be said Behold the day cometh i. e. shall certainly come and the description is so full of terror as that it may well be applied both to the one and to the other yet certainly was it that former which the primary intention of the Prophet was here to describe and to the latter are the words appliable only by way of accommodation For to the Nation of the Jews did he then speak as a Messenger peculiarly sent to them to reprove them for their sins and declare to them such things as concerned them and not immediatly such things as were common to the whole World though what things happened to them were ensamples to all other People and like judgements on like behavior they may justly expect in this World also besides that last general Judgement which shall involve all both Jews and other Nations which viz. to what People the Prophet was peculiarly sent and spake and when they did not seem to consider who passing over what befell the Jews according to this Prophecy expound these words as primarily and properly belonging to that last general Judgement and taking in too the particular judgement of particular men at their death as some will as many do 'T is the consent saith one of Jews and Christians that it should be so expounded of the day of Judgement Why the Jews must in their own defence and maintainance of their other opinions so expound it or else of some other time yet to come hath been already shewed but why Christians should therein consent with them there is no reason yea much to the contrary that they may not thereby confirm them in their error as if Christ were not yet come Yet what might move some Christians so to do we shall perhaps have occasion to see when we come to the 5 th verse Mean while we take that which we have given viz. that this concerns primarily that national judgement on the Jews not many years after Christs coming about 40. after his death executed by the Romans the instruments of Gods wrath on them in that terrible destruction of their City and People to be the truest and most proper way of expounding the words and according to that shall proceed However by way of accommodation allowing them to be applied either to the particular or general Judgement to be expected by all other men And though we cannot consent with the Jews in their opinion yet may we take notice of some things that they say for illustrating our own or for shewing the incongruity of their opinion or for enquiry into the signification and literal meaning of some of the words And by the way we say that what is said that the Jews all consent in this that the peculiar day here designed is the day of the last general Judgement is spoken but at large For indeed they do not agree in it as Abarbinel who doth himself say that it is meant of the time of the Resurrection and the day of Judgement plainly sheweth in his Commentary on this place and seeketh to prove that some do agree with him in it but confesseth that others of their Doctors do not who refer it to the punishment that seizeth on the soules of the wicked immediatly after death and that others speak so obscurely that it cannot be positively said of what time they understood it whether of the restauration of Israel which they look for or of the resurrection of the Dead So that all that can be said that they consent in is that they do not expound it of that day which we do as their interest leads them as we have said to do though among themselves not agreeing in one opinion and all erring from the right Nor do all Christians neither agree among themselves in the matter Some of good note and learning going the way that we take with whom we may rank others also who interpret the place not of Christs second coming at the end of the World but of his first coming though they perhaps extend not that name of his coming so far as we do but in their explications of it expound it rather of his preaching while he was on Earth by which he convinced those hypocrites of their impiety not sparing their sins while they do not expresly mention his terrible Judgements executed on the Jews in the destruction of Jerusalem Those also dissent from that opinion which take this day to include all the time from that wherein this was spoken to the first coming of Christ and they also who understand it that this day began with the first day of Christs Incarnation and is to last untill he shall again appear in the Clouds to the last Judgement which certainly allow too large a time to that day which is so described by the Prophet as to shew it to belong to a peculiar and particular day a great and notable day of the Lord wherein he shall execute the signal judgement here threatned called again v. 5. the great and dreadful day of the Lord. To proceed therefore to the explication of the words and expressions which to the way that according to what hath been said we take are plainly agreeable and according to it and no other run in an equal tenor he saith Behold the day cometh that shall burn as an oven c. We had before an expression to the same purpose c. III. v. 2. especially according to their explication who there read it i. e. the day of the Lords coming the day here again spoken of shall be as a refiners fire as we said Kimchi doth The words as here set down with behold for ushering in the strangeness of the thing prefixed sound out the greatest horror that can possibly be
out of Josephus's History of the Jewish War in the sixth Book according to the Greek division the seventh according to the Latin and Eusebius lib. 3. c. 5. as to the main and first part concerning the destruction of the City and those multitudes that were then there gathered together and perished and as to the gleanings of that day as we may call the following destructions of the Jews out of such other Historians as relate the great variety of miseries and calamities which one on the back of another befell them by their pride as it is here called and obstinate behaviour towards the Lord pulled on them If any have not opportunity of consulting those Histories he may without farther trouble find enough collected out of them by D r Hammond in his Annotations on the New Testament in which he applies several things which by reason of the dreadfull expressions in which they are set down or denounced are usually by Interpreters applied to the last general Judgement and destruction of the whole World particularly to this day of Jerusalem which we look on as here meant to shew that if what is here said in the highest language that a scene of horror may be represented by be applied to what was then really done there will be found no great hyperbole or figurative exceeding in it but rather a plain draught or description before hand according to which things were afterward acted By what hath been said appears what little reason there was to account the proud happy and those that work wickedness set up and that God delighted in them because at that time they were suffered to prosper but whether there were any profit in serving God and keeping his Ordinances and what should be done for them by which any might discern betwixt the righteous and the wicked that part of the question remains yet unanswered for if they perish with the wicked be involved in one common judgement with them what is their case yet better then theirs To this therefore a full answer follows in the next words 2 ¶ But unto you that fear my Name shall the sun of righteousness arise with healing in his wings and ye shall go forth and grow up as calves of the stall But unto you that fear my Name shall the Sun of righteousness arise with healing in his wings c. In these words is safety and happiness assured to the righteous in the day that the wicked shall be miserably destroyed so that there shall be a manifest discrimination between them What S. Peter saith The Lord knoweth how to deliver the godly out of temptation and to reserve the unjust unto the day of Judgement to be punished II Pet. II. 9 which he infers from two examples before given viz. his saving Noah when he brought in the Floud upon the World of the ungodly And his delivering just Lot when he turned the Cities of Sodom and Gomorrha into ashes and brought them to utter destruction by fire from Heaven ver 5 6 7. is here manifestly asserted in that the same day which shall come as a burning oven to the proud wicked ones to burn them up and destroy them shall be to those that fear the Name of the Lord as a glorious day wherein the benigne Sun shall arise with his best influences of comfort to them to cherish and refresh their drooping spirits It is well known that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsedakah here rendred righteousness is used to signify both justice or righteousness and also benignity or mercy and both significations will to this place well agree for that Salvation and comfort then to be reached forth to the righteous is a demonstration both of justice and mercy by it shall be declared the righteousness of God whose justice those wicked ones questioned saying where is the God of Judgement c. II. 17 in that he now rewardeth them for their obedience when he punisheth those that would not obey and by it also his mercy in sparing them though perhaps having many defects in them in that day of Judgment as a man spareth his own son that serveth him as he promiseth c. III. 17 And this would be a clear sense if we should no farther press the letter of the words then so by way of similitude to denote that the same time which should be to the wicked a day of utter destruction consuming them as fire should be by the justice and mercy of God to the godly as a fair day wherein the Sun doth kindly arise and benignly and largely impart his light as Drusius explains the expression for the comfort of men and other creatures a gracious and comfortable day a day of saving health to them so Kimchi not unaptly notes that the words import that they should be delivered from all evil and rejoyce with a good or glad heart But Interpreters think it not enough to stop here but farther enquire who is meant by this Sun and Christians generally agree that Christ who is Luke I. 78 called the day-spring or rising Sun is by this title meant and this day here spoken of being the day of his coming as it is c. III. 2 called he being entitled a Sun his coming in it may be well called his rising Why Christ may be so called many reasons may be and are brought by Interpreters But among them to our purpose in this place and according to our understanding of the time here spoken of the most agreeable will be because as by the Suns rising those things which before were covered in darkness are discovered and made apparent so by his coming in this manner both Gods justice and his mercy to them that feared his Name which before was not so discernible while he suffered them to be mixed with the wicked yea insulted over by them as if he did not own them more then others nor take any peculiar care of them so that they sate as it were in the shadow of death should now be made conspicuous to all in his freeing them from their oppressions delivering them from those judgements by which the wicked were destroyed and signally rewarding them for their obedience so that they that sate before in darkness now should see a great light and joyfully walk in it Such a difference should be in their condition from what it was before as that it might well be said The Sun of righteousness of justice and mercy was risen to them and that with healing in his wings i. e. his comfortable raies or beams as all agree by wings here to be meant The ordinary Sun kindly arising in the morning may at any time be said to bring healing in his wings to diffuse and communicate health by his raies both to men and other creatures which after his setting and in his absence all the night seem to droop languish to be sick and out of order and those that are so otherwise in that while to be more so Whence the
the receiving of his Eliah that they might be converted by him and so prevent the evil of that day wherein he would smite with a curse those that did not prepare then to meet him This being plainly the intent of the words to raise from them a question concerning the perpetuity of the Law or hence to think to prove it in all parts unalterable is quite besides the purpose As they were given they are manifestly a command to them of that time to an observation of all the parts thereof and the meaning of them is evident thus Look not henceforth for an ordinary or continued succession of Prophets as you hitherto have had but that you may prepare your selves for meeting the Lord in that day by Malachi told you of remember duly the Law of Moses with the Statutes and Judgments thereof take that for your rule and direction whereby to square your lives and actions Necessary was it that they should remember and duly attend to that all of them for though it was delivered to them by the hand of Moses the Servant of God and therefore called his Law yet was it by God himself commanded unto him for all Israel all of it with all the Statutes and Judgements therein contained all the parts thereof By the Law some will have meant the moral precepts of the Law by Statutes the ceremonial by Judgements the Judicial Abarbinel as the Jews commonly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chukkim Statutes will have to be understood such things for which no other reason is to be given but Gods command by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mishpatim Judgements such the reason of which was manifest But without farther enquiry into the notion of the words we take to be in the words as here put all the parts of the Law whatsoever and of what nature soever even every jot and title thereof as our Savior speaks to be comprehended inasmuch as every one of them was then when this was spoken in force not any of them completed by having had its due end And therefore by being bid to remember them they are told what was a duty necessarily incumbent on them For all of them were commanded to all Israel and they ought to observe all and not forget or neglect any of them and as this was a duty necessary to them so was it a thing that would be greatly beneficial to them So that it was the great kindness of God to call upon them to remember that which he had made formerly their duty and might in justice without farther delay or warning have proceeded in Judgement against them for their many neglects and breaches of it which by this Prophet he hath convinced them guilty of The benefits of remembring of it would have been the rectifying of them in their waies which they had greatly perverted the restraining them from and warning them to repent of those many sins which he hath convinced them to be guilty of whereby they had greatly provoked him as he hath shewed and to set them in such waies wherein walking both they and their services should be accepted by him and farther to instruct them concerning the Lord the Messiah whose coming he hath here warned them of and how to receive him and his Messenger that he would send to prepare the way before him And this especially some will have to be understood as that for which he would have them remember the Law of Moses That indeed did both point him out before hand in many types and figures and expresly command obedience to him when he should come as Deut. XVIII 15 as that place is cited by S. Peter and shewed to be meant of him Act. II. 22 and our Savior himself tells us that Moses wrote so plainly of him that if they had believed Moses they would have believed him And that the cause that they believed not his words was because they believed not the writings of Moses Joh. V. 46 47. The Law with which it may not be amiss with some to take in the Prophets as appendages for exposition thereof as our Saviour joyns them They have Moses and the Prophets let them hear them Luk. XVI 29 in these and other regards was plainly a Schoolmaster as S. Paul calls it which attended to would have brought them to Christ. And so the remembring of it would have been eminently beneficial to them But we look not on this only though of chief regard and including the rest as that wherein it would have been advantageous to them to have remembred the Law of Moses but with this on all the other mentioned By so doing they should have been so prepared for the coming of the day of the Lord so often before and immediatly again spoken of that it should not have for destruction come upon them and their not remembring it would as in the event manifestly it did bring it with all its dreadfull effects on them It was then Gods great kindness to call on them to remember it for their own good Yet is not that the utmost of his loving kindness That they may see his mercies never cease where men do not obstinately reject them and forsake them though they may not expect any more Prophets of an ordinary rank to warn them when they forget the Law by observing which they should prevent the terrors of his day yet that they may not have any excuse or pretence at all to say that it came on them unawares he promiseth hard before the coming thereof an extraordinary one whom he calls Eliah to endeavor even then to convert them if they would be converted So follows it in the next verse 5 ¶ Behold I will send you Elijah the Prophet before the coming of the great and dreadful day of the Lord. Behold I will send you Eliah the Prophet c. As to the connexion of these words with the former in such manner as we have said Kimchi thus notes Although I warn you to have recourse to the Law of Moses in every generation yet notwithstanding for your good I will send to you Eliah the Prophet But concerning the person who is here meant by Eliah is no small controversy and difference betwixt Expositors The Jews agree not among themselves the forementioned Kimchi with several others of them think it meant of that Eliah himself in person who lived and prophecyed in the time of Ahab King of Israel I Kings XVII c. The meaning saith he is That he will put again his soul which ascended into Heaven into a body w ch shall be created like his first body because his first body turned to earth at his Ascension every Element to its like element and after that he shall cause him to live in his body he shall send him to Israel before the day of Judgement which is the great and dreadfull day of the Lord and he shall warn both Fathers and children together to turn with all their heart unto the
John Baptist his forerunner at that but here his second coming to Judgement and as M r Mede thinks either Eliah in person or some other called by that name who shall come before him at that Whereas others rightly take the Eliah here mentioned to be the same with the Messenger there promised to be sent viz. John Baptist and in both places the same coming of Christ to be meant viz. that usually called his first coming And this we say is manifestly the truth It appears by what is spoken by Christ himself in the Gospel Mat. XVII 9 c. and Marc. IX 11 c. in the story of his Transfiguration where the Disciples Peter and James and John which he took up into the Mountain with him after they had heard what Moses and Elias talked with him probably concerning the fulfilling of the Prophecies in this Chapter of Malachi mentioned concerning the approach of the great and dreadfull day of the Lord wherein he should destroy his wicked obstinate enemies the unbelieving Jews and deliver his faithfull Servants that believed in him out of that destruction before which it is here said that he would send Elias to forewarn them of it and to preach repentance for the averting of it whom they did not discern to be yet come asked him why then say the Scribes that Elias must first come and Jesus answered and said unto them Elias truly shall first come or cometh first and shall restore all things But I say unto you that Elias is come already and they knew him not or acknowledged him not but have done unto him whatsoever they listed c. These words I say make it so plain that the Elias here meant was then already come and that no other for fulfilling this Prophecy on which that saying of the Scribes or Doctors of the Law among the Jews was grounded was to be expected before the coming of the great and dreadfull day of the Lord that there seems to be no place for questioning it Yet do they who would have Elias that ancient Prophet to be here meant take hence their chief argument to prove that he here spoken of is not yet come and therefore that the day here mentioned is likewise to be understood of the day of the last Judgement before which they expect he shall come because say they it is said in the future Elias truly shall first come and restore all things as if it were a thing yet to come but surely the following words But I say unto you that Elias is already come make it evident that that Interpretation cannot be put on the former so as to infer from them that Elias is not yet come but that they must be expounded thus It was truly said Elias shall come c. or It is true that Elias should first come or was first to come and so it appears the Disciples understood it of whom it is said vers 13. Then the Disciples understood that he spake to them of John the Baptist which is a plain proof that they that understand it of any other understand it not aright They though the opinion be ancient and have many both of note and learning which follow it for what end it will not be to our purpose to examine may seem as a great learned man observes to have taken it rather from some Tradition that they had heard from the Jews then to have warrant from the Scripture or any other good ground for it Sure the words of our Savior in the place cited make not for them but evidently against them while he concludes all with affirming that that Elias which they spake of was already come not saying that another was to be expected though one were already come To the same purpose as clearly makes what he elsewhere saith concerning John Baptist Matthew XI 10 this is he of whom it is written behold I send my Messenger before thy face which shall prepare thy way before thee and vers 14. And if ye will receive it if ye will receive and believe the truth this is Elias which was to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoken there as of the future as well as in the forementioned words which shall come to shew that he was when the Prophet Malachi spake to come afterward not that when our Saviour spake he was yet to come he plainly sheweth by saying thus that he was already come By all this our Saviour makes it manifest that all that could in Malachi be interpreted of Elias was made good in John Baptist who came in the spirit and power of Elias and was to be understood of him alone as much as if he had in express words said that he only was the Elias that was to come and they were not by vertue of Malachi's Prophecy or any other to look for another And of him because he is here stiled a Prophet doth he say that he was more then a Prophet Matt. XI 9 yea much more Luke VII 26 for saith he vers 28. I say unto you among those that are born of women there is not a greater Prophet then John the Baptist. And in Luke I. 76 Zacharias saith of him that he should be called the Prophet of the Highest and all the People were perswaded that he was so Luke XX. 6 his denying himself to be that Prophet who the People asked him if he were he John I. 21 shews only that they were mistaken in their conceit concerning that Prophet which they asked after as likewise they were in their question concerning Elias which likewise he denyed himself to be viz. Elias in person as they expected but not that he was he that is here called Elijah the Prophet Here the Greek Version instead of Prophet puts the Epithet of Tishbite which was the appellation of the Prophet Elijah of old and by that they who would here have it to be understood of him in person strengthen their opinion but sure that adds no strength to it besides that this is a manifest change of the word in the Originall which ought to be of greatest authority there is no doubt but that by the same reason and figurative way of speaking he may as well be called Elijah the Tishbite as Elijah the Prophet that only shewing the Countrey of that Prophet as the other word his office if he deserved to be called Eliah the Prophet he deserved to be called Eliah the Tishbite For that Eliah the Prophet whose name because he came in his spirit and power he was called by was a Tishbite in this there is nothing of force to prove that here and in the third Chapter vers 1. are meant two different Eliahs We conclude therefore from the express words of our Saviour that he that is meant here by Eliah is John the Baptist and no other and remit the Reader for what is of him affirmed and concerns us to know more of what is said of his person to what
hath been spoken on Chap. III. 1 That which is added in this verse concerns the time of his coming viz. that he should be sent before the coming of the great and dreadfull day of the Lord. That day is the same which is spoken of chap. III. 2 called there the day of his coming and his appearing and vers 17. the day which the Lord shall make or according to our Translation the day wherein he shall make up his jewels and in this Chapter ver I. the day which shall come burning as an oven and shall burn up the wicked as stubble but wherein to those that fear the name of the Lord the Sun of righteousness shall arise with healing in his wings and again ver III. the day which the Lord should make or wherein he should do what he had spoken so signal a day as that it may above others be called the day of the Lord as shewing more of his power and presence then ordinary daies though all his And that day we look upon as we have before shewed to be that day or time which should end in the dreadful destruction of Jerusalem so comprehending under it as we have said on ch III. 2 all the time from Christs first beginning to preach to the Jews to that destruction of them and their City And all this may be called the day of his first coming to distinguish it from that which is usually called his second coming viz. his coming at the last day to judge all the World Otherwise if we will more nicely distinguish and confine the day of his first coming to his birth and the second to his coming at the day of doom to judge the World this will be to be accounted a middle day or coming between those two as the learned D r Hammond calls it on Mat. XXIV ver 3. and Luke IX 31 for vengeance on his enemies and deliverance of his Servants But it may seem convenient to comprehend as we said all that time from his first manifestation till his executing that fearfull National Judgement on the Jews under one notion of his first coming For though that which makes these titles of great and dreadfull is most signally appliable to that day of vengeance yet all along in his preaching and foretelling and threatning them with that doom as certain to come if they continued obstinate and would not repent as if it were already present is that which may deservedly denominate this whole time a great and dreadful day to them John the Baptists words wherein he describes it and forewarns of it found no less as Mat. III. 2 where he begins his preaching with Repent ye for the Kingdom of God is at hand and ver 7. O generation of Vipers who hath warned you to flee from the wrath to come and ver 10. Now the axe is laid to the root of the trees therefore every tree which bringeth not forth good fruit is hewen down and cast into the fire and ver 12. where he tells them of Christs coming with his fan in hand The day or time thus described is a day of terror and that so described is the day of Christs first coming then already begun Our Saviours own preaching and behaviour while he was on Earth was likewise very troublesome to the unbelieving Priests Scribes and Pharisees their quiet by both he disturbes by continual minding them of and sharply reproving them for their sins and hypocrisy and denouncing to them many sad woes for them with severest threats ye Serpents ye generation of Vipers how can ye escape the damnation of Hell Matt. XXIII 33 and telling them Behold your house is left unto you desolate ver 38. i. e. the desolation of your Temple City and Nation is irreversibly at hand as certainly shall it be as if it were already done Againe when of that stately admired frame of their Temple w ch his Disciples shewed him as a thing to be wondred at he saith Verily I say unto you there shall not be left one stone upon another which shall not be thrown down Matt. XXIV 2 and likewise that the daies should come upon Jerusalem that her enemies should cast a trench about her and compass her round and keep her in on every side and should lay her even with the ground and her children within her and should not leave in heâ— one stone upon another because she knew not the day of her visitation i. e. because she would not repent upon all his calls Luke XIX 43 44. and that generation he saith should not pass till all these things were fulfilled Mat. XXIV 34 and Luke XXI 32 within the the life time of some that there were then alive all that he said should be certainly fulfilled That time in which these and like dreadfull things were spoken by him who spake as one having authority as the People acknowledged Mat. VII 29 the Lord himself then on Earth whose words were as things done may well be called a great and dreadfull day of the Lord at least an awfull day or day to be feared as some would have it rather rendred how much more when we shall look on it as concluded before that generation was passed away within a matter of 40. years with the fearfull and total destruction of Jerusalem so that comprehending all that time both of Christs being on Earth come in the flesh wherein he threatned such destruction to the Jews and of his coming in that short space after his leaving the Earth to execute what he had threatned under the name of his first coming we say that by the day here called the great and dreadfull day of the Lord that is meant If any shall so distinguish the parts of this time as to call the time of his being on Earth the day of his first coming and the destruction of Jerusalem a distinct coming from it that which we say is that by the great and dreadfull day here meant seems chiefly to be understood that of Jerusalems destruction though we think it better to joyn both these together under the notion of one day as we have said and that which we would evince is that it is not literally and primarily meant of the day of the last Judgement as divers would have it especially they who will have by Elias to be meant Elias in person the one opinion depends much on the other A chief argument of such of them as are Christians seems that taken from the Epithet it self given to this day because it is called a dreadfull day which they say is proper to the day of the last Judgement whereas the day of his first coming is not so called but an acceptable time and day of Salvation But sure by what hath been already said it appears that the day of his first coming taken as reaching to the destruction of Jerusalem as we do take it may well so be called and was indeed so To the same purpose
may be added to what hath been said that which Simeon said unto Mary when she presented Jesus in the Temple concerning him Behold this Child is set for the fall and rising againe of many in Israel Luke II. 34 that is as it is well and appositly to our purpose paraphrased by the learned D r Hammond is appointed by God to be a means of bringing punishment and ruine upon all obdurate impenitents and on the other side to redeem restore and recover those that will be wrought upon by him He that was a chief corner stone elect and precious precious indeed to those that believed was at once unto the disobedient a stone of stumbling and a rock of offence I Pet. II. 6 7 8. such a stone as whosoever should fall on should be broken but on whomsoever it should fall it should grind him to powder Mat. XXI 44 and whereas they urge in confirmation of their opinion that Christ at his first coming came not to judge but to be judged not to destroy but to save we may oppose what he saith Joh. IX 39 for judgement am I come into this World so as to shew that that cannot be so understood as to contradict this And that place of Joh. XII 47 where he saith he came not to judge the World may as D r Hammond observes be well understood that he came not to accuse but certain it is that the Father committed all Judgement to the Son and gave him authority to execute Judgement Joh. V. 22 27. and that as he came for Judgement into the World so he did execute it being come both by his preaching while he was among men laying the axe to the root of the tree and severely putting home the blow at the signal destruction of the unbelieving obstinate Jews in few years after his departure out of the World when they who before refused to be judged by him and to be convinced by his preaching of their evil waies and to repent of them that so judging themselves they might have prevented the farther judgement of the Lord and thought to prevent that by judging him and crucifying him did by their obstinacy pull it on themselves and felt the sad effects in so dreadful a manner in that particular Judgement on that Nation that nothing but that fearful perdition of the whole World expected at the last day can be imagined more terrible so that that destruction of theirs being comprehended under the day of his first coming in the way that we have said makes it deservedly called the great and dreadfull day of the Lord as well as the last day of his coming to the generall Judgement may be so called And whereas as they say that the day of his first coming is called an acceptable day a day of Salvation it is to be considered to whom it was so viz. to such as received him with good will as a Savior believed in him and obeyed him but to others it was far otherwise a day burning as an oven to destroy them In like manner also may that day of the future Judgement be termed and shall be to the righteous a day of Salvation a welcome day a day longed for by them and in respect to the certain expectation of which they hold up their heads against all the pressures and persecutions which from ungodly men they suffer before hand and are by the Apostle bid to comfort one another with those words I Thessal IV. 18 so that in these Epithetes here put to the day here spoken of there is nothing which maketh why it may not be attributed as well to the one as to the other to that of Christs first coming as that of his second and the other circumstances make it evident that it ought to be understood primarily here of the first however appliable to the second In the Prophet Joel c. II. 31 we read of a day of the Lord described in the very same terms and concerning the day designed thereby is much the like difference of opinions as here But S. Peter in Acts II. 20 manifestly interprets that also of the day of Christs first coming and so from all which hath been said we conclude that by the great and dreadfull day before the coming of which the Lord bids them here take notice that he will send Elijah the Prophet is to be understood the day of Christs first coming which includes his coming in Judgement particularly against the Nation of the Jews and ended in the destruction of the unbelievers amongst them and of their City before which John the Baptist designed here by the name and title of Elijah the Prophet was according to this Prophecy sent and not of his coming to execute the general Judgement on the whole World at the day of doom which shall end in the destruction of the whole farther then as this was a type of that before which that he will send an harbinger as he did before this is but the conjecture of those that affirm it and that for which there is not from these words any evident proof That which hath made me so long to insist on the clearing of this Exposition even to tediousness is because the expounding the words otherwise and as of a thing yet to come would be to give up to the Jews an argument which ought not to be given up to them For if it be granted to them that Elijah in person be to be expected before the coming of Christ here spoken of and that the day here spoken of be not yet come they will think they have reason to say as they obstinately do that the true Messiah is not yet come and yet to expect another Christ as well as another Messenger whereas if it be made evident as we suppose it is that that Elijah here foretold of is already come and the day here meant also come they can have nothing more but mere obstinacy to pretend why they should not believe in Christ and forsake that error received from their Fathers Farther arguments for confirming what we have said the following words also afford as we shall see in taking them in their order before we pass to which we may take notice of the Greek rendring the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hannora which other Translations render terrible dreadfull or awfull by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as likewise in Joel II. 11 38 illustrious or notable as ours translate Act. II. 20 where that second place of Joel is cited which hath made some to think that they read in the Copy that they followed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hannirâ—ah from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yare to fear but another learned man is so far from their opinion as that he thinks that the Greek word mentioned is not there to be taken in its ordinary signification of illustrious or notable but rather for terrible
and so likewise to have that notion in the title of Antiochus Epiphanes who he thinks was not called so much illustrious as terrible But this neither makes much for or against our purpose in giving the meaning To the day spoken of may well agree either of those Epithetes it was terrible and dreadfull and therefore notable and perhaps there was anciently that communication of significations between those roots in the Hebrew as to justify both 6 And he shall turn the heart of the fathers to the children and the heart of the children to their fathers lest I come and smite the earth with a curse And he shall turn the heart of the fathers to the children and the heart of the children to their fathers c. As in the former verse we had him whom God in mercy would send to them for preventing their utter destruction described by his title of Eliah the Prophet and by the time of his coming before the coming of the great and dreadfull day of the Lord so in this we have him described by his office viz. that he should turn the hearts of the father◠to the children and the heart of the children to their fathers to which are added the good effects which should be produced by his performance of that office viz. the preventing of Gods coming and smiting the Earth with a curse These words are referred to by the Angel Luke I. 16 17. with a farther explication of them and applyed to John the Baptist thus and many of the children of Israel shall he turn unto the Lord their God and he shall go before him in the spirit and power of Elias to turn the hearts of the fathers to the children and the disobedient to the wisdom of the just to make ready a People prepared for the Lord. That these words are there referred to is manifest and the person spoken of so expresly declared to be John the Baptist called therefore Eliah because he should come in the spirit and power of Elias that there can be no reason why that should be doubted or disputed of among Christians or Elias in person or any other by that name called should be expected by vertue of them as before we have said As concerning the meaning of the words by which his office is expressed whatever they think concerning the person it will be indifferent to all to enquire They must have the same meaning whosoever they are applyed to whether by Jews or Christians For the meaning of them therefore we may look what they do or ought to agree in comparing them one with another To which enquiry it will be convenient to premise an observation concerning that word or preposition which in our Translation is rendred to and is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Al viz. that it is as Grammarians observe and examples convince of divers uses and significations It signifies most usually above over on but not only so but withall to with for by near against in and other like of which examples accurre in the Hebrew Text. And according to the words with which it is joyned and the thing spoken of is the signification thereof to be discerned and distinguished Again concerning the appellations and titles of fathers and children that they are not only attributed to those that are so by nature but to others also who for other respects or relation one to another have those names given them as older people that of fathers younger that of children and so learned men or teachers are looked on as common fathers in respect to their disciples or such as learn of them or are instructed by them and the like This concerning the nature of those words being observed will help us to judge of such Expositions as are given of the whole sentence The signification of the forementioned preposition which our Translators choose to give it in this place is to or unto which it often manifestly hath elsewhere as Joshua II. 8 she came up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alehem to them and I Sam. II. 11 went 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his house with many other places And it is likewise embraced by most of Interpreters but then accordingly as they apply it to fathers and children and their different understanding of what is meant by them do they differ in giving the meaning They that understand them of such as should be them together in present being whether natural fathers and children or others who might be called by that title as ours seem to do take his office so as here described to consist in taking away such discords and differences as should be betwixt them and settling peace and love and charity among them so as that their hearts should be propense and kindly affectioned one to another and they should be of one heart and one soul among themselves as it is said of the believers Act. IV. 32 and with one consent hearken to God and receive the truth preached to them So that this disposition and behaviour which it is here said it should be the work of the promised Elijah to work in their hearts may seem as a learned Jew observes contrary to that which in the Prophet Micah is described as being found among them in his time Chap. VII 6 the son dishonoureth the Father or that which on their not hearkning to him our Saviour saith should be in after times the father shall be divided against the son and the son against the father Luke XII 53 Such dissensions among them in those times here spoken of are observed to have been caused and fomented by the several Sects that were among them as of Sadduces and Pharisees and the like which had such ill influence as to banish those due respects which ought to have been betwixt parents and children superiors and inferiors or whosoever under the title of father and son may be comprehended and that love and charity which should have been betwixt all orders and degrees of men whose hearts Eliah i. e. John Baptist coming in the spirit and power of Eliah should be sent to reduce if possible to better order to mutual agreement among themselves and joynt obedience to God This seems to have been the ancientest understanding of the words among the Jewish Doctors who summe up the meaning of them in other words saying That he should be sent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lehashvoth hammachloketh to compose dissention or reconcile differences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leasoth shalom binehem to make peace between them that they might all agree in the profession of one Religion and thus seem the Greek Interpreters to have understood them who instead of the second member of the sentence and the heart of the children to their fathers put for the meaning of it and the heart of a man or every one to his neighbour Against this Exposition I know not what may be excepted yet do others taking the forementioned preposition
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
which is to our present purpose will make it evident It is said Matt. III. 5 that Jerusalem and all Judea and all the region round about Jordan went out to John and were baptized of him It will not by any be thought that every person in those places did thus but a great multitude or store of them and if more had come or his preaching had prevailed on more John was ready to perform his office to them This is thought enough to justify the expression that all the Countrey came unto him and were baptized of him Here is not in our Prophet the word all expressed but indefinitely without any number mentioned said shall turn the heart of the fathers and the heart of the children but because where Christ summs up what is here said or gives the meaning of it he adds it viz. and shall restore all things it is by them looked on as here understood and the exceptions therefore taken that by Elias is not here meant John the Baptist because to restore all things is to convert to the true Faith all Jews and Hereticks c. which John did not effect and therefore Elias in person is yet to come and do it But if we suppose that all is to be here understood surely that by all were to be meant no more then we have said i. e. many of all sorts all that should hearken to his preaching and receive his Doctrine we may learn from the Angels describing of the same office of his that is here described by this that many of the children of Israel he should turn unto the Lord their God going before him in the spirit and power of Elias to turn the hearts of the fathers to the children The all and the many do then signify the same thing in this matter And these things being observed surely by what we read of John's performance it is evident that the words here spoken of this Eliah to be sent were in and by him so far even to wonder made good that to expect another to fulfill them in greater measure is not warranted by vertue of this Prophecy He was zealous in the highest degree in performing what he was sent to do and on very many did his endeavours take effect That they did not on more on all among them without exceptions prevail was not through any defect or default in him but because as the Scripture expressly declares concerning many of the Pharisees and Lawyers many of which yet came in unto him they rejected the counsel of God against themselves Luke VII 30 the like effects w ch our Saviour who came to convert them all and to save all complains his own preaching to have had among that same People through their obstinacy saying O Jerusalem Jerusalem that killest the Prophets and stonest them that are sent unto thee how often would I have gathered thy children together even as an Hen gathereth her Chickens under her wings und ye would not Matt. XXIII 37 Some are so far from thinking that on these words can be grounded any argument to prove that the Elias here meant was not John Baptist and that it is one yet to come at the end of the World before Christs last coming as that they look on them as an argument to prove the clean contrary because this Elias is to come before the great day of the Lord and to call to conversion and repentance for which was a fit season at Christs first coming but at the last day of his coming the day of Judgement is no farther time for repentance but for reward or execution of Judgement and punishment therefore that day not this must here be meant and this Elias one already come not one then to be expected What we have said will farther be confirmed by consideration of the next words in which is declared why he should be sent to convert them viz. lest saith the Lord I come and smite the Earth with a curse As the former words concerning the Mission the time and the office of the person here named Elijah the Prophet do as we have seen exactly agree to John the Baptist and so as that they cannot so be applied to any other so do these also which declare the end for which he should be sent at that time to perform that office no less agree with those in which in the Gospell we are shewed for what end John did perform his by preaching conversion and repentance viz. That being converted they might flee from the wrath to come Matt. III. 7 and the axe being now laid to the root of the trees they bringing forth good fruit might escape from being cut down and cast into the fire ver 10. that they might be as Wheat and gathered into the Lords Garner and not as Chaffe which he should burn with unquenchable fire ver 12. Add how the Angell explains it Luke I. 17 that he should and as appears c. III. accordingly did endeavour to do turn the hearts of the fathers to the children and the disobedient to the wisdom of the just For what end to make ready a People prepared for the Lord a People fit to receive him and to find mercy and Salvation from him at his coming Who will not at first hearing or reading perceive that those things said concerning the end of his preaching are the very same with what is said here of this person 's performing the office he is sent for viz. that he should do it to prevent lest the Lord should come and smite the Earth with a curse or utter destruction The same words which are given even by some of the Jews for explication of this expression of the Prophet will as appositely be used for summing up the meaning of those in the Gospell Such is that Exposition of R. Tanchâ—m ` The meaning saith he is He shall fairly perswade them that he may reduce any of them who may possibly be reduced to wit such who have not evil habits so firmly rooted in their minds that they cannot return from them till the punishment which shall seize on all the rebellious transgressors overtake them Surely this which he gives for the meaning of what is here said of this person here denoted by the title of Eliah for shewing for what end he should perform his office is manifestly the meaning of what is in the Gospell said concerning the end for which John was sent to preach repentance and did preach it and baptize unto it Not much different as to the purpose is that meaning which another among them gives of these words viz. Therefore he shall warn them that they may be brought to repentance against that day come that he may not smite the whole Land or the Land with a consumption and it be a curse Thus far well and so as to shew the end which this Eliah was to aim at to be altogether the same that John did aim at and labour to effect
the Prophecy on what occasion or for what reason I know not One saith it was done in imitation of the superstition of the Jews and to conclude the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all might end in good words or words of a good sound The superstition of the Jews w ch he mentions is this that whereas the last words here and smite the Earth with a curse sound harsh in their ears and seem to bode evil that they might conclude with something more pleasing they repeat the words going before again after them viz. Behold I will send you Eliah the Prophet before the coming of the great and dreadfull day of the Lord and he shall turn the heart of the fathers to the children and the heart of the children to the fathers or at least some of them so as still to leave out the last harsh words which conclude with a curse The like do they do in some other Books for the same reason as at the end of Isaiah and of Ecclesiastes and the Lamentations in which after the last verse they repeat again the verse going before it And for warning thereof casting the initial letters of the names of these Books viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I T K K into an artificial word so as to be a signal or memorial of them I standing for Isaiah T for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tereasher i. e. the twelve minor Prophets of which Malachi is the last and the first K for Kinoth i. e. Lamentations the second for Koheleth i. e. Ecclesiastes they usually write or print that signal together with the words w ch they would have to be repeated all or some of them How ancient this custom was among them I know not it savors of the humor of those of ancient times among them who said to Gods Prophets prophecy not unto us right things speak unto us smooth things Isaiah XXX 10 They seem to think that the putting away from them the mention of the evil day that they might go on in their sins in security should secure them from it so inverting and frustrating to themselves Gods gracious method who that they might not perish in their security caused those words in the last place to be inculcated to them that so they might sink deep into them and work in them repentance whereby alone the evil mentioned might be prevented whereas their refusing to give that attention to them would pull it on them to their unavoidable destruction as in the example of these here spoken to it manifestly came to pass so as to be for caution to all in like kind As for the present place some are of opinion that the Jews do here repeat those words Behold I send you Eliah e. to strengthen themselves in their opinion and hope that the Messiah is not yet come but is to come If so or out of what respect soever they do it we have from the Messiah himself what to oppose to them and adde to what they would conclude with viz. But I say unto you Elias is come already and they knew him not but did unto him whatsoever they listed The Messiah also is already come and they would not know him neither but rejected him and despitefully used him for which their obstinacy that great and terrible day of the Lord is also come upon them and he hath smitten the Earth i. e. them and their Land with such a curse so terrible a destruction as makes good all that is here spoken and shews that not one word of this Prophecy is fallen to the ground but hath had its full accomplishment on them so that now they remain an ensample to all others that shall despise or neglect the means of grace offered to them as they did and putting far away the evil day will not whiles God gives them space know the things which belong unto their peace nor think of the time of their visitation For how shall any that reject the counsel of God against themselves as they did any People or Nation but expect to be smitten with the like curse as they were even in this World how shall the just God which spared not that his chosen Nation his once peculiar People the Seed of Abraham his friend spare others guilty in the like kind So that though these words were fulfilled in that destruction of Jerusalem and the Jewish Nation the People then peculiarly spoken to and intended yet may all others see in them what may concern them also even in this World But if it should so please God that any obstinately wicked and impenitent People should escape the like judgement in this World yet besides that prime and literal meaning of the words already as we said fulfilled on them we cannot but by them be put in mind of that more great and terrible day of the Lord and look on it as by this typified the judgement of which none either whole Nations or particular persons that ever lived shall escape and which shall unawares seize not on any one Land only but on the whole Earth and all therein yea and the Heavens too with greater terror then that by which this concerning the Jews is here v. 1. or elsewhere described or can by any words be expressed Wherefore seeing what God hath done and being thereby warned and by his word certainly assured what he will do what manner of persons ought we to be in all holy conversation and godliness as S. Peter will teach us to infer looking for and hasting unto the coming of the day of God All those admonitions to the Jews and all Gods methods toward them for preparing them for that day of his coming here mentioned equally concern us in respect of that other day of his coming by it typified and it will be necessary for us to apply them to our own concerns and to make use of them to our selves without expecting of another Elias to be sent to forewarn and convert us We have not promise of any and it would be to no purpose to have any We have Moses and the Prophets we have the admonitions of John Baptist and Christ himself and the example of the miscarriage of the Jews for not hearkning to them and if we will not hear and be warned by these neither will we be perswaded if Elias or John Baptist should rise from the dead or Christ should come again in the flesh among us to convert us Sufficient to us to make us to prepare our selves for what we are certainly to expect or leave us without excuse are those admonitions of his extending to all Generations Watch therefore for you know not what hour your Lord doth come Matt. XXIV 42 and again v. 44. Therefore be ye also ready for in such an hour as you think not the Son of Man cometh There is no generation which can assure themselves but that in it may be made good as to that other day
for explication of the sense more words which because his Book is not printed nor common it will not be amiss to give or the meaning of them which is That the meaning of these words together in connexion with the former is Ye have or shall have assurance of his love to you and providence over you when you see that you your selves are returned to your own Land and have power of building and inhabiting it but they have not power to do the like but they build and I throw down and ye therefore praise or shall praise and magnify my name for it saying The Lord shall be magnified on the border of Israel that is his greatness shall be alwaies manifest upon or over you or else it may be supplied thus The Lord shall be magnified who protecteth the border of Israel or the like Or the meaning is said to be It would have become you that you should so do and have continued so to do viz. to have taken due notice of this and to have said The Lord be magnified c. but you have done the contrary as in what follows is declared Or saith he in the opinion of some the words from the border of Israel are to be joined with and ye as if it were thus to be construed And you that reside on or dwell in the border of Israel shall say The Lord be magnified Thus he which we the rather take notice of because it will arm us against what another Jew saith that this may be interpreted And your eies shall see the destruction of Edom in the end of daies or the last daies and then ye shall say The Lord be magnified from the border of Israel that is to say In all the World shall his name be magnified according to what is said Then will I turn to the People a pure language that they may call upon the name of the Lord to serve him with one consent Zeph. III. 9 He seems to look upon this Prophecy as not yet fulfilled but hereafter to be fulfilled by the utter destruction of Edom which certainly hath been long since destroyed and setling Israel again in their Land They willingly catch at any thing whereby to cherish themselves in their fond error of expecting a Messiah yet to come who shall restore to Israel a temporal Kingdom and subdue under them all their Enemies and cut off those whom they please to call Edom by which name we have shewed whom they mean He runs in this the same way that Abarbinol doth Yet here Abarbinel though he promise to himself a farther fulfilling of it in that way yet could not but confess it to be already fulfilled viz. under the second Temple and that restitution of Israel from their Babylonish captivity and the destruction of Edom in those times and therefore saith Perhaps this Promise was spoken concerning both times viz. that so long since past and that which they expect yet to come The Verbs being in the Text in the future Tense as of what was then to come will not advantage those who would make that use thereof as if it were yet to be expected for though their eies had already seen Edom subdued and their Mountains laid wast yet there was there that which they were farther to see and admire viz. that the Edomites should again strive to recover themselves and rebuild their wast as Israel had done theirs but through the continued indignation of the Lord upon them should never be able to do it What we read The Lord will be magnified some read Great is or be the Lord the Lord doth magnify himself over or upon the border of Israel viz. by taking especial care of it Your eies shall see from the border of Israel and you shall say The Lord doth magnify himself The Chalde expounds it And ye shall say Let the Glory of God be multiplied for he hath enlarged the border of Israel which some well like of and so it will well agree with what Drusius observes the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meal properly to signify beyond but these small differences make no great alteration in the sense and scope The inference from what hath been said is plainly this That seeing God had in thus declaring his peculiar love to them above others whom he might for the same respects they also being the seed of Abraham have made objects of his love as well as them certainly they ought to have requited him with more then ordinary love and testified it by their obedience to him which seeing they did not they are justly reproveable To shew the justness of his reproof of them and aggravate the unreasonableness of their ingratitude and perverse behaviour towards him he in the following words proceeds farther to explain his benefits and relations that he stands in to them for which tokens of his love to them they ought also to have shewed such respects to him as those relations required but did not He adds therefore 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 A son honoreth his Father and a servant his Master c. God had all along shewed such fatherly love to Israel and paternal care over them above all other Nations that they could not but acknowledge him their Father not only by a common right as he is Father of all as Creator of all but by a peculiar right as having adopted them unto a greater priviledge and nigher relation of sonship then others and so had he by his peculiar guidance and protection direction and government of them shewed himself a Lord and Master to them that they could not deny him by a particular right of title to be so to them This they could not they would not deny but rather so challenge him to themselves in these respects as if he were not so at all to other Nations either a Father or Master to them The word If therefore doth not put or suppose it as a thing which they doubted or such as in words they would deny but such as while with their mouths they confessed or could not but confess they did not in their deeds make good but rather contradicted for if they did look on him as a Father why did they not then duly honor him or if as a master why did they not then reverence and fear him and so includes a reprehension of them for not attesting to their outward profession by their respective behaviour but by that shewed their heart not to be right with him For a son honoureth his Father and a servant his Master It is their duty so to do and they transgress not only their duty but the ordinary custom they who do not so are unnatural sons
themselves with the idolatrous Heathen and particularly by making marriages with them Deut. VII 3 That this meaning may be made plain it will be convenient to observe somthing concerning some of the words as first who is that one Father which they all have By him the Jews understand to be particularly meant Jacob the more immediate Father of the 12. Tribes from whom they all sprung and others many Christian Expositors understand Abraham from whom also they all came with whom God first made that Covenant by virtue of which they as his Seed were accounted his peculiar People and heirs of the Promise And of him that they were wont to boast as their Father we learn in several passages in the New Testament as Joh. VIII 38 39. and else where And Esa. LI. 2 God bids them to look unto Abraham as their Father whom he called one or alone So that in respect of either of these it may be said they had one Father Nor will it make any difference as to what is thence urged or concluded here to them it will be as to the purpose all one which of them be understood as likewise if they should name also Isaac who was between Abraham and Jacob. Others think by this one Father to be meant God it following hath not one God created us and him may they truly so call and we hear them saying in the forecited Joh. VIII 41 We have one Father even God And thus taken it would make for inferring the same conclusion of not dealing treacherously nor violating the Covenant made with their Fathers but as it is observed would not bring it so close home nor press it so far upon them as if it be understood of their one Father in the flesh in whom they were by God received into Covenant and made his peculiar People distinct from other Nations and ought therefore by so preserving themselves without mixture with other profane People to observe that Covenant without violation of it If it should be understood of Adam as by some it is this way of arguing would be yet wider and looser and not much to conclude against that which seems here in the first place more especially spoken against viz. their taking Wives of other Nations although against those things joyned with it viz. their putting away the Israelitish Wives which they had or taking more strange Wives with them it so would firmly conclude according to our Saviors way of arguing Mat. XIX 4 5 c. Yet seems it most agreeable to the argument of this place to understand either Abraham or Jacob. Hath not one God created us It seems not ill observed by some that the word of creating is here not meant in that general signification whereby it is common to all men all being created by God alike but in a more restrict signification of making or framing or constituting to be a select People to himself wherein it was peculiar to Israel his chosen whom for that purpose he brought out of Egypt and did as it were form and model anew In which sense it is likewise used Isa. XLIII 1 The Lord that created thee O Jacob and so v. 7. And in the new Testament in much like use Eph. II. 10 We are his workmanship created in Christ Jesus unto good works for if any man be in Christ he is a new creature II Cor. V. 17 Or if it be used in the more usual sense it will tend to the same purpose and conclude with the same force being thus understood Hath not one God created us i. e. do not we the Jews all acknowledge one Lord one God the Creator of us and of all things and profess to serve him alone contrary to other Nations who do not so acknowledge him but serve false Gods and how then should we all agreeing in the true Religion and by it distinguished from others violate those respects and duties which that Religion binds us to observe one towards another as brethren and partakers of the same Covenant which by dealing treacherously or falsely one with another we do profane Every one against his brother The matter according to the exposition we are speaking of rather seems to require that it should be said his sister viz. those Israelitish women whom by taking heathenish women with them or instead of them they injured The word brother may therefore be taken either so as to include the relation of kindred and family which was accounted brotherhood whether males or females sisters as well as brothers his wife is meant saith Abarbinel as if it sounded a man against his wife or else while they so wronged their Wives they wronged those whose daughters or sisters they wronged and dealt treacherously with them Why do we every man This intimates that the fault spoken of was very common among them many guilty of it yet not so that we may think every one was guilty in that kind nor the Prophet himself among them though to shew how he and all the rest that were members of the same body and community were concerned in those sins which were by many among them committed he speaks in general and seems to include all even himself too We every man There is nothing in the original that expresly denotes every but indefinitly a man against his brother or one against another The Greek therefore as exempting the Prophet render not we but ye The sin wherein they dealt treacherously and by it profaned the Covenant of their Fathers though not particularly expressed in this verse yet is in the next verse set down in express terms so as to favor the last Exposition 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 Judah hath dealt treacherously c. The People of Judah or the Jews together with those Israelites of the other Tribes which adjoined themselves with them in their return from the Babylonish captivity are accused for treacherous and false dealing and committing abomination as in the other parts of the Land so in Jerusalem it self the chief City and place of the Temple where they should have been most carefull of their behaviour and given good example to others even there they profaned the holiness of the Lord which he loved c. The Lord is holy perfect holiness his Name holy and all things more particularly related or pertaining to him holy His Law Covenant and all his Ordinances and Institutions holy Israel his peculiar People an◠holy People the Sanctuary or Temple and all things therein consecrated to him holy Jerusalem the City of the great God holy yea the whole Land of his inheritance holy so that whosoever doth not observe those due respects which to any of these belong and preserve with religious care that holiness which
of God were purged and purified from their former corruptions and errors and reduced to the acknowledgement of Christ and true worship of God according to the perfect rule of the Gospel as it is said And a great company of the Priests were obedient to the Faith Act. VI. 7 All these may be true and well joined As to the last which understands it of the Sons of Levi properly so called as of that race of such as were won to the obedience of Christ by the word of his Gospell and had their hearts purified by faith in him of them may it be truly verified that they were purified and purged as gold and silver by him sitting as a refiner and purifier of silver and it cannot be doubted but that they had their parts in that sharp trial of afflictions too in those daies And as for them who were all dross and would not be purified but continued in their corruption what became of them the sad story of the destruction of the City and Temple which we take to be deciphered by this day of his coming and the trying and purifying here described shews when so many of them together with the Temple perished by fire as that if the expression here were properly meant of material fire it might be said to have been verified in them although we do not here take it as so meant but only to express the strictness and exactness of the trial It is said that he shall so purify and purge them that they shall offer unto the Lord an offering in righteousness In the times when this was spoken that they did not so is shewed in the preceding Chapters Because they were so perverse in their waies so wicked in their doings he tells them that he regarded not the offering by which they thought to satisfy his Law and do to him acceptable service nor received it with good will at their hands As likewise Isa. I. 19 c. he calls the Sacrifices they pretended to do to him while their hands were full of wickedness vain oblations the incense they brought abomination unto him their feast iniquity and trouble to him and that when they make many prayers he will not hear Before they can do any thing that shall be acceptable to him they must wash them and make them clean put away the evil of their doing cease to do evil learn to do good c. The persons must be first made such as he will accept before their offerings can be acceptable or their Sacrifices sweet unto him That therefore among these that are here called Sons of Levi whether be meant all Christians or those that are peculiarly separated to the ministring to God in holy things or such of the Jewish Levites that were converted to Christ there may be such as may offer to him an offering in righteousness rightly lawfully and acceptably not to the farther displeasing of him as those in this Prophet reprehended then did he saith that he will first purify them as silver and purge them as gold and silver from all dross and corruptions that are in them by such means as he sees convenient whether by the powerfull efficacy of his Word Grace and Spirit or farther if he see necessary by the fiery trial of sufferings by the spirit of judgement and of burning to separate the sincere of them from those that are not such and then they being so purged and with sincere hearts and pure hands presenting their offerings in righteousness to him shall be accepted both they and their offerings so saith he in the following words 4 Then shall the offerings of Judah and Jerusalem be pleasant unto the Lord as in the daies of old and as in formeryears Then shall the offerings of Judah and Jerusalem be pleasant unto the Lord. Judah and Jerusalem are named saith Kimchi because there was the Temple or Sanctuary It will be easy to translate the names to the Church of Christ of which that City was a type and which thence was to have its rise and beginning though since spread abroad through the World so that it will be all one to say the offerings of the Church But what offerings are then to be understood not certainly such legal Sacrifices or Mincha's as were then under the Law offered For this is spoken of what was to be after the coming of the Messiah by whose once offering of himself all such legal offerings had an end put to them and were for the future to cease By the offerings the Mincha or offering as it is in the singular number of Judah and Jerusalem therefore must be meant all the spiritual offerings and services of the Church and the faithful Members thereof their Prayers Alms Praises Eucharistical Sacrifices their whole selves offered to God as a living Sacrifice holy acceptable to God Rom. XII 1 all comprehended under that pure Mincha or offering Ch. I. 11 they being all made a holy Priesthood to offer up spiritual Sacrifices acceptable to God I Pet. II. 5 Much of the service under the Law consisting in offering oblations that name is transferred to all Evangelical services It is said they shall be pleasant as in the daies of old and as in former years in the daies of the pious Patriarks say some Others in the time of the first Temple and when the worship of God florished in Judea or the time of the Tabernacle that Moses pitcht But it will not concern particularly to design the time the Text having not so designed it it will be sufficient to understand it that the services in the time here spoken of by such and in such manner as he describes done shall be as acceptable and pleasing to God as any ever heretofore by holy and pious men in due manner performed were and not lothsome and displeasing to him as those offerings of that present Age by wicked men unduly and with neglect and breach of his law offered were But here is observable that from what he saith that the Sons of Levi shall be purified and then offer offerings in righteousness and pleasant unto God as those of holy men of old on and after the coming and appearance of the Lord the Messiah there is an evident proof that by that coming of his here spoken of is not meant his last coming to judgement inasmuch as after that will be no time for such services they are to be performed in this life and this World not in the life and World to come but a coming in this World after which it should yet last in which is a time of purging the other being a time only of remuneration according to what men have in this done They are an argument in this kind looked on not only by some Christian Expositors but by a Jew also Abarbinel makes it as a proof against R. Salomo's interpreting what is here spoken concerning death and the punishments in another World
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
and dispersed to every corner your name remaineth or shall remain in every place The evil that I have done to you I have done for your iniquities And as I change not so ye also shall not be consumed and in the latter daies ye shall return to your dignity and shall be high above all the Nations of the Earth But Jonathan paraphraseth it thus For I the Lord have not changed my Covenant which is from of old but ye O house of Israel think that he that dieth in this World his Judgement ceaseth Thus Kimchi Abarbinel though he dissent from R. Salomo on the 2 d 3 d and 4 th verses as we have seen yet here agreeing with him as separating what is spoken in the 5 th and this verse from what is spoken in them as belonging to a distinct time and judgement as not seeing in his way how well to joyn them thus here speaks For I the Lord change not i. e. I have alwaies loved judgement and righteousness but if it be not in this World it shall be in the World to come that is it which he saith and ye children of Jacob are not consumed for although you die behold your souls remain to receive the recompence of your doings These words and opinions of these Doctors we recite not as if they conduced to the right meaning of the place for they are far from it as R. Salomo's in that what is spoken of a particular signal day and judgement in this World he expounds of that which continually did befall and still doth befall all men in their times viz. the day of death and of the immortality of the Soul which things being common to all men and before known to all the Jews cannot be the utmost meaning or conclusion of a new Prophecy directed to the Jews and particularly concerning their Nation to shew them some new thing that should betide them and satisfy that question then in their mouths Where is the God of Judgement with some new answer However that which he saith be in it self true it is not here by it self to the purpose and it seems to proceed on his former wrong supposal that ver 1. by the Lords Messenger is meant the Angell of death and by the Lord here spoken of the God of Judgement without respect to the Messiah and not to come home at all to the taking away the murmuring of the People of which he complains and shews it to be causeless and through ignorance of what he now declares to them This objection against him Abarbinel suggests to us in what he saith on the first and second verses but here where he falls in with him it stands firm against himself for here we are not as he doth to look on these words as spoken of a distinct time or persons or judgement from those that are in those former words spoken of but as concerning still the same day or time as Kimchi as we have seen well notes and all directing to some visible judgement whereby God in that appointed time should clear his Justice which they now looking on the prosperity of the wicked called in question and make manifest his immutability in his hatred of the wicked though he do not presently execute sentence on them and his love to the godly whom though he suffer to endure for a while perhaps hard trial yet he still takes care of their final preservation and will in his due time make it apparent by what shall be then visibly done by some distinguishing judgement which to the particular day of mens dying and the judgment that they shall then be brought to invisible and unknown to others so that thereby Gods love and hatred to the one or the other are not easily discerned one thing as far as man can discern befalling them and one dying as the other dieth is not so kindly appliable As for David Kimchi neither can his Exposition here take place it running as to the latter part on a false supposition which may not be granted viz. that the Lord and his Messenger who were as is evident ver 1. to come to the Temple then standing which is long since destroyed and by whom the judgement spoken was to be brought near unto them v. 5. are not yet come nor that judgment yet executed but are yet no man knows when to be expected and that the judgement with which that Nation is here particularly threatned was to be executed only on other Nations there remaining for the Jews only a triumphant return to their ancient dignity and a flourishing estate in this World which certainly are no way intimated in the words but on the contrary a destruction of all the sinners among them by a national Judgement though the godly among them were not to be thereby consumed All which hath been already so fully compleated in the destruction of that People within few years after Christs coming that to pass by what hath been done and look after things to be done not at all by God here or else where promised is to delude and not to give a true Exposition of this Prophecy From none of these Expositions therefore as we said have we certainly the right meaning of these words as to the scope of them all that we may gain by them to our purpose is a justification of the signification of some of the words as they are by our Translators rendred and particularly of the two Verbs the first in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lo shaniti I change not the other in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lo celitem ye are not consumed in the giving of the meaning of which R. Ab. Ezra and R. Tanchum agree with those already named only that the latter of them thinks that both of them though in the form of the preterperfect tense ought to be rendred in the signification of the future I will not change and ye shall not be consumed making the former to include a reason of the returning of Gods Providence to them as it was of old and giving for the meaning These promises shall certainly come to pass although they be deferred for a long while for no change or failing shall happen to me and likewise ye shall remain by the remaining of my Law among you neither shall you be consumed or cease to be Into which meaning we shall not further enquire he not fully expressing of it If he mean the same that Kimchi doth the same answer will serve That which we take notice of is that according to these the meaning of the first word is given by saying that God doth not or will not alter his purpose and Decree concerning his hatred of the wicked and in his appointed time bringing to condign punishment obstinate sinners or his love to the good and care of them so that however he delay the time of his evidencing these things by open judgements his Justice is not to be questioned as if he now liked or
and following his steps deserved peculiarly to be called his Children or Sons according to what we learn in like kind whom properly to call Children of Abraham Galat. III. 7 and Rom. IX 7 and then the coherence will appear thus I will certainly come near to you in judgment against the sinners among you For I am the Lord and change not but am still as ever inexorable to obstinate impenitent sinners one that will in due time take vengeance on them however for a long time I have spared them but ye true Sons of Jacob ye whose heart is right with me and who lay hold on my Promise to him made and by walking in his steps approve your selves his genuine Children heirs of his Faith ye as you are not partakers of their sins so neither shall ye be of the judgements brought upon them I will make a way for your escape that ye perish not with them And that so he effected it is made evident by the history When the judgement here prophesied of had its execution and completion in the destruction of the City and Temple of Jerusalem and the wicked obstinate sinners of the Jews in it God provided for the escape and deliverance of such as had embraced the doctrine of Christ and yielded obedience to him so that they were not consumed as if God had not taken a special care for them they must necessarily have been And so taking by that day of the Lords coming to be meant the space as we have said on the first and second verses betwixt John Baptist's and Christ's beginning to preach and the destruction of the Temple and by that swift judgement the destruction of the wicked among the Jews together with their City and Temple and by the Sons of Jacob those that believed in Christ whom Jacob so long before waited for and transmitted the expectation of to his posterity and by what is said that they should not be consumed their escape and wonderful preservation from that so universal a destruction by their being from God warned to go out of the City while there was an opportunity offered which accordingly they did to a place called Pella so that there was not one Christian left in the City when it was destroyed but all escaped as Eusebius testifies in the 3 d book of his History Cap. 5. and Epiphanius de Ponderib Cap. 15. we cannot but see all that is here spoken from the beginning of the Chapter to the end of the 6 th verse to have been so fully made good by evidence of fact that there is no ground by vertue of this Prophecy to look for any thing yet to be expected which hath not been made good as the Jews that they may keep up themselves in their willing error of denying Christ yet to be come would have us do and that there is in them a full and satisfactory answer to that blasphemous murmuring and questioning in the last verse of the preceding Chapter God delighteth in them that do evil else why doth he suffer them to prosper or Where is the God of Judgment So that in respect to those who so spake and to whom these things were then spoken viz. the people of the Jews there is no need of looking farther Mean while what happened then to them is to all others for example to teach them that though God for a while in his forbearance and giving time to repent suffer the wicked to prosper yet he will doubtless in due time manifest his Justice in punishing them for their evil doings and if he do not in this life whether by personal judgements on particular persons or national on wicked Nations yet he certainly will after death and at that general terrible Judgement at the last day of which that severe judgement then on the Jewish Nation was so lively a figure and emblem as that it cannot but put all that will consider things in mind of it and warn them to expect it though it be not that which is here primarily meant And this seems the most plain and the litteral way of the expounding these words hitherto 7 ¶ Even from the daies of your Fathers ye are gone away from mine ordinances and have not kept them return unto me and I will return unto you saith the Lord of hosts But ye said Wherein shall we return Even from the daies of your Fathers ye are gone away from mine Ordinances The connexion of these words with the former is by Expositors differently given according to their different Expositions of those According to those that render the foregoing Verb in the notion of desisting or ceasing from evil these words will be a farther declaration of what was by it said viz. that they continued still to do as all along from the daies of their Fathers they had done and would not be brought to repent of their evil doings and forsake them which now yet they are exhorted to do and in the following words some of those their sins particularly enumerated According to those who render it in the notion of being consumed and take it in the sense of the time past or present they will be an amplification of Gods mercy in that they have not been nor are yet consumed by aggravation of their sins from their long and obstinate continuance in them without repentance of or turning from them which by the same unchangeable mercy they are called on yet to do But according to the latter way which we prefer of rendring it ye shall not be consumed there is not any such connexion to be looked after but the former part of this Chapter containing an answer to what was whether by impatient murmurers or sâ—offers objected against Gods justice and immutability of his methods in proceeding against wicked doers being in the sixth verse concluded he passeth to a new matter a distinct part of the Chapter a new contest against the People of that time for other sins by which they had provoked him to send on them already some previous judgements for removing which and preventing those more terrible ones mentioned in the foregoing verses and which he doth again before the end of this Prophecy put them in mind of he shews them the only way to be to return unto him by repentance and therefore in compassion to them calls on them so to do So R. Tanchum saith that though these words are not distinguished from the former in the writing yet in sense they are being an address to the People of that time alone So Junius and Tremellius look on it as a new contest or expostulation added to those former against contempt and profanation of his worship c. 1. v. 6. and c. 2.10 2 ly Against illegal Marriages Polygamy and Divorce thence to vers 17. 3 ly Against their murmuring repining or scoffing at his Justice and Judgements v. 17. of that second Chap. with an answer hitherto And now 4 ly here against sacrilegious detention of
be sollicitous of the coherence of these words with those immediately preceding but may look upon them as a new reproof or at least a fresh resumed and on what follows as a beginning or continuation of a Prophecy for the time to come and of the terrible day of the Lord after the former words inserted for shewing them what was the cause of that judgement of famine at present upon them and by what means they might remove it for the fault here objected to them is much the same with that mentioned in the last verse of the foregoing Chapter However we make or judge of the coherence the meaning of the words in themselves will be the same your words have been stout against me stout and great or insolent words have ye spoken against me saith Abarbinel and that will be the sense however there be some little difference between Translators in expressing it For all look upon it to denote that their words were such as would be irksome grievous and burthensome to any man and overcome his patience by casting hard and odious things on him undeservedly and so God speaking in the language of men looks on them as to himself or that their words were more and more insolent against him Yet ye say wherein have we spoken so much against thee The words so much are supplied or added above what is in the letter of the Hebrew Text I suppose to express what some as namely Kimchi observe that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nidbarnu being in a passive form though active signification implies more then in a simple active form so as to denote not only speaking but a continual reiterated or much and frequent speaking and so here doth the Chalde render wherein have we multiplyed speaking or spoken much against thee which way ours therefore take others seem not to lay any such weight upon it but simply render it what have we spoken against thee But generally they render it actively as it is elsewhere used as Ps. CXIX 23 Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Binidbaru spake against me and Ezek. XXXIII 30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hannidbarim which ours render still talking against Yet here Abarbinel thinks it may be more conveniently taken for a Verb passive as well in signification as in form and be rendred what are we spoken of to thee what is said of us to thee or what are we reported by false accusers to have said aganst thee as men use to do when they are accused of some ill that they have spoken in secret to say to him that tells them of it what false report is this that hath been brought to you concerning us This way also Montanus commends though not mentioning whom he follows in it The words either way taken include a denial of the fact and shew their folly in thinking that God did not know what they thought and said in secret even in their hearts except they spake it openly and lowdly in the ears of all or else some to whom they spake it should report it to God He therefore to shew that he knew both what was in their mouths and hearts and to convince them of their guiltiness in that which he accuseth them of answers them by a particular declaration of what they said If ye say what have we spoken against thee it is this ye have said it is vain to serve God c. Ye have said so at least thought in your hearts which is all one with speaking in the ears of God It is vain to serve God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shav abod Elohim The Greek and ancient Latin He is vain that serveth God as if they had read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obed he that serveth for Abod to serve but I do not suppose them to have read so but only to have given the meaning as they thought convenient for it is all one to say It is in vain to do such a thing or He is vain that doth such a thing the meaning of both being It is to no purpose that he doth such a thing or he looseth his labor that doth it he gets nothing by it as the Chalde here paraphraseth it He gains nothing which serves the Lord. It is vain to wit to him that so doth though it may as some think be referred to him to whom it is done i. e. no profit to God if we serve him according to what is said Job XXXV 7 If thou be righteous what givest thou him or what receiveth he of thine hand but the former is the plainer The expression gives to suppose that they served God and this supposition the Syriack taking in renders In vain have we served God and so it well agrees with what follows and what profit is it that we have kept his Ordinance what Mammon or wealth have we gained saith the Chalde as if it were for Mammons sake only that they served God and so indeed not God at all but Mammon His Ordinance or as in the Margin his observation i. e. that we have observed those things that he hath commanded us to observe What advantage have we gained by it yea though we have walked mournfully or as the Margin hath it in black which is the habit of Mourners or as others with bowing down or the like submiss gesture before the Lord of Hosts and shewed in our behaviour all signs of penitence and awfull fear of him by mourning fasting and humbling our selves in contrition of spirit as the Chalde hath it before him and the like Which last words Abarbinel seems to expound otherwise viz. We have not only not gained any thing but withall have been forced to walk mournfully and afflictedly before the Lord i. e. because we have kept his Commandments But the former construction seems plainer in that the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ci that or because with which the last foregoing member of the sentence is joyned with what goes before is here again repeated with a copulative conjunction that we have done that and that we have done this Their complaint according to him was that there was no profit in serving God either on Gods part or their own no advantage to either and therefore that it was a vain labour they were happier that saved themselves that trouble so it follows And now or now therefore we call the proud happy Proud insolent presumptuous men who will not be kept in by any bounds nor observe Gods Ordinances as we do nor walk humbly before him but transgress all Laws of Religion and Justice The same word used Psal. XIX 13 substantively is rendered prides or presumptuous sins but here adjectively presumptuous sinners Such we look upon to be in a condition more to be envied and desired then pityed or feared for inasmuch as they enjoy all worldly pleasures and prosperity nor are overtaken or as far as we can perceive like to be overtaken with
any punishment or mischief in their persons or any belonging to them yea so far is it from that that they that work wickedness set themselves purposely to do it are set up or built as the Margin hath it for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nibnu literally signifies i. e. are firmly established like a new building saith one not likely quickly to fall or decay They flourish in their offspring say others alluding to the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ben son in respect to which the Verb that signifies building is used for to obtain children and so by ours rendred Gen. XVI 2 and XXX 3 i. e. they raise their houses and families as one paraphrases it here they are not cut off but leave a numerous posterity to keep up their name or generally they flourish and prosper more and more all things thrive and prosper with them yea farther yet they that set themselves so impudently to sin as to tempt God as if they did it on purpose to try and prove him whether he could or would punish sinners and to provoke and dare him to do his worst to execute judgement if he be a God of judgement even these are delivered and escape without any of those punishments in the Law or by the Prophets threatned against obstinate impenitent sinners These are the words or thoughts of those unsound ones in their Religion and unsincere in their practise who looking on what they saw at present and not on what should certainly in due time be made manifest for clearing Gods Justice and his perpetual love to good and hatred of evil did hence take occasion of questioning whether there were any just Judge or judgement and of repining and murmuring against Gods ordering of the affairs of men and so of contemning and setting at nought what was by the Prophets reprooving them for their sins and calling them to repentance for removing such judgements as were on them or preventing of others said unto them Who they were that said these words and when they said them and concerning whom is not particularly expressed R. Tanchum therefore as he did also c. 2.17 looks upon them as representing words which should in time to come be spoken by Israel in captivity such at least as if they did not speak or profess yet might seem to have occasion to do it And that they are here recited for reproof to them that should be impatient under the length of their captivity and forsake their Religion and speak thus in respect to what they should perceive of the prosperity of heathenish Nations notwithstanding their impiety to which is added in the following words a declaration that those that endure patiently and stick to the truth shall in the end be rewarded in the best manner as in the two following verses Then they that feared the Lord c. and then is added a mention likewise of the punishment of those that are not so affected and the punishment of the wicked injurious Nations also as he saith v. 18. and c. 4.1 then shall ye return and discern between the righteous and the wicked c. Behold the day cometh that shall burn as an oven c. But as to the former part of his words it cannot be made out of what is here spoken as neither out of the last verse of the second Chapter but is destructive to the right meaning of them The words being directed to them that were returned from the Babylonish captivity manifestly concern the behaviour of them now again settled in their Country which was not such as it ought to have been and therefore they are reproved for it that which is here objected to them appears to have been a sin of impatience and blasphemy against God and his Providence and Justice of which too many or most of them were guilty yet not all for while the discontented ones among them spake thus impiously of God and his Justice there were others that feared the Lord and spake among themselves otherwise as is manifest by the next words But he seems to mean it of the time of the captivity that they are now under and a future Judgement yet to come wherein he is manifestly wide of the matter and passing over the times of the Prophet and the present People of which he spake transfers the words to such times as they do not properly concern times now present and yet to come and taking no notice of that day of the Lord which was here prophesied of as then indeed to come but which is long since come would have another yet on earth to be expected if the Lord the Messiah whose coming was that day were not yet come which is the common error of the Jews which hath been already discovered and will in considering the following words be farther discovered if God permit As for what therefore is spoken by way of reproof and comfort it must be applyed to the right persons concerned therein which doubtless were in the first place those of that present time and then such as should succeed them betwixt that and the destruction of Jerusalem by the Romans the completion of that day of the Lords coming both before ver 2. and after c. IV. 1 spoken of Those at that present for the most part of them murmured against Gods Justice in the manner here described yet then mean while as it follows in the next verse they that feared the Lord hearing what the Prophet said spake often one to another The word often is not expressed in the Hebrew and therefore the words are by others rendred only spake one to another But our Translators thought good to supply it as being included in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nidbaru according to what we have seen to be observed by some of the force of the Verb in this form on ver 13. What they spake is not here expressed except we render it otherwise as some do spake one to another saying certainly God hearkneth and heareth c. as if the words following were those that they spake But this seems somewhat harsh in regard that the copulative and which is in the original in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vayaksheb and the Lord hearkned is wrested to another signification It is more easy to understand it thus to be meant that as the wicked spake much among themselves so these also did but contrary things they against Gods Justice these in vindication of it believing what the Prophet said and expecting the completion of it And what they said was not in vain to them for the Lord hearkned and heard it But before we proceed to those words we may here take notice that as Abarbinel as we shewed differs in the understanding of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nidbar in the 13. verse so here he goes much more wide from them taking it in clean another signification from that which he himself gave it
esteem so that it may be expounded such as knowing the secret of that glorious awful Name do accordingly magnify it The Greek that reverence his Name It will not be any great digression to look a little back and see how the Greek renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nidbaru of which we have already spoken because they seem to differ from the Latin and other Translations rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which usually signifies to murmure or speak against or to speak of with derogation These things saith that Translation murmured they that feared the Lord. So that S. Hierom to give their sense saith that they took the words they that feared the Lord Ironically viz. for such as made shew of so doing but did not truly and really fear him and so to belong still to those who spake those stout words before mentioned except we should think that they took it as if even the righteous were by what they saw of the prosperity of the wicked moved to speak otherwise then they ought of Gods Justice and Providence as the Psalmist by the same consideration was as he confesseth almost moved sometimes to do Psal. LXXIII 2 c. But besides this signification it hath another given it viz. to speak much to overwhelm with speaking to speak one down as we may say which if it be here taken and may be used in a good sense only for much and earnest speaking then will it be but the same which our Translation gives and some as we have seen observe to be the import of the word viz. that those that feared God hearing what others impiously spake derogatory to Gods Justice did in zeal to his Glory speak much and often and earnestly one to another in vindication of it and to cry down the folly of those blasphemous ones and hinder one another from doing as they did But whatever may be thought of this the plainest meaning will be that which we have given agreeably to our own Translation and that way which most Expositors as we have said take and according to that way have we a clear passage to the next verse wherein the Lord having assured them that their words are had in remembrance and their reward with him in due time to be manifested he proceeds farther to declare it and to assign a certain time of it 17 And they shall be mine saith the Lord of hosts in that day when I make up my jewels and I will spare them as a man spareth his own son that serveth him And they shall be mine saith the Lord of hosts in that day when I make up my jewels or special treasures as the Margin hath it c. According to this reading by ours and some others followed the meaning will be plain that though God suffer his who are his jewels and peculiar treasure to lie for a while mingled with the rubbish and dross without distinction made betwixt them yet there shall come a day of discrimination in which he will sever them one from another and make up and take into his peculiar care his precious jewels and reject and cast away what is vile and rubbish and then shall appear who are his and who are otherwise though till then it may not appear yet by what befalls them as to the ordinary affairs of this World it may be judged that he rather owns the wicked and those that tempt him then those that fear him and duly think on his Name but then he will put a distinction between the Vessels of his wrath and the Vessels of mercy Rom. IX 22 23. Vessels of honour and Vessels of dishonour II Tim. II. 20 But if this rendring please not any as a learned Critick seems to except against it both for rendring mine and likewise make up my peculiar treasure as harsh and unusual we have another by most of Interpreters given viz. they shall be to me in the day that I shall make or in the day that I shall do what I said a peculiar so joyning the last word in order of construction with the first as some expresly note that it ought to be and not joyning it with the word make as if it were governed of it viz. they shall be to me a peculiar in the day that I shall make and the sense is plain then too there shall come a day of discrimination by me designed and then though it doth not yet appear that I make any difference between the wicked and the godly in that day there shall be put a manifest difference between them by my separating the godly to my self and by taking a special care of them as peculiarly belonging to me and which I will preserve as carefully as men do what they most esteem love and delight in The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Segullah rendred by ours Jewels and in the Margin special treasure is taken to denote any choyce thing of great price and esteem to any and which he looks on as his own proper goods and chief in his care as of silver gold or precious stones which he laies up in his treasure and so used for any thing which he takes special care of to preserve to himself Such it was promised to Israel for a special priviledge and preeminence above all Nations that they should be unto God as Exod. XIX 5 If ye will obey my voice and keep my Covenant ye shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Segullah a peculiar treasure to me above all People And so Deut. VII 6 where is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Am segullah a special People And Psal. CXXXV 4 the Lord hath chosen Jacob unto himself and Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lisgullato for his peculiar treasure It is a priviledge that they still boast much of all that can pretend to be of the race of Israel but it appears to be restrained by the same limits that the name of Israel is and agrees only to such who truly deserve that name viz. the true Israel of God as all are not Israel which are of Israel Rom. IX 6 so neither are they all his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Segullah his Jewels his special treasure his peculiar People but only such who are the true Israel of God so here out of all Israel doth he say that in that day only they that feared the Lord and thought on his Name should be to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Segullah a special treasure or peculiar People Which title as well as that of Israel in the New Testament being transferred unto Christians in Christ who gave himself for us that he might redeem us from all iniquity and purify unto himself a peculiar People Tit. II. 14 and so I Pet. II. 9 we cannot but likewise look on as bounded with the same limitations and therefore they that will have comfort in it must approve themselves not only Christians in Name but in Deed by abandoning all iniquity by
being pure and zealous of good works by being an holy Nation and so shewing forth the praises of him who hath called them out of darkness into his marvellous light By having these conditions in them must they approve themselves his special treasure Ordinary stones will not pass for Jewels with him nor rubbish and dirt for treasure in the day of tryal though till then they may not be perhaps discovered This distinction between the Jews here spoken to is said should be in the day which he should make or bring on them or the day wherein he should do what he determined to do or said he would do for both these senses are the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Asher ani Oseh capable of and so are by some in the one by others in the other way rendred all much to the same purpose In the day which I shall make or bring to pass so R. Tanchum and some in Vatablus and so the Greek In the day of Judgement wherein I shall execute judgement on the wicked saith Kimchi They shall be to me in the day wherein I do or make for a peculiar saith the Vulgar Latin not as the Doway Version renders in the day that I do to my peculiar The same way others take and that so those words should be rendred by themselves indefinitely viz. in the day which I make or shall make or wherein I do i. e. will certainly do And the word peculiar not governed of that just in place before it viz. do or make but be referred to the foregoing viz. they shall be to me may be confirmed by their coming again in the same manner c. IV. 3 in the day that I shall do or make without any thing added after it Yet doth the ancient Syriack Version make the last word to be governed of that immediatly preceding it as ours do though rendring that otherwise then ours viz. a congregation they shall be mine in the day when I shall make a congregation So the Latin Translator points it although possibly by otherwise distinguishing the words it might be rendred they shall be to me in the day which I make a congregation R. Salomo Jarchi seems to give an Exposition different from all these to this purpose In the day which I make a reserved treasure i. e. which I have treasured and laid up with me therein to perform or pay my recompence And if it were so understood the expression would agree with that Act. I. 7 wherein speaking of those times in which they expected that Christ should restore the Kingdom to Israel he calleth them times and seasons which God had put in his own power But whatever differences may be betwixt Expositors as to the rendring the words the day in them spoken of is still the same viz. the day of the Lords coming mentioned before in this Chapter in the second third and fifth verses and again in the following Chapter in the first second and third verses namely the day wherein God should execute his Judgements on the Nation of the Jews for working revenge upon his enemies and redemption to those that fear him and revere his Name Though such discrimination shall be fully made between all the godly and the wicked at Christs second coming the general day of Judgement to which therefore what is here spoken is by divers referred yet certainly here what is said respects more particularly the Nation of the Jews and the time of that nationall judgement denounced against them What hath been before said and what is here said and what shall be after said in this Prophecy will not be so properly applied and clearly understood by applying it to any other mean while may the words well be accommodated to any other People with whom it shall be so at any time as it was then with the Jews and whom God shall in like kind visit with a national judgement or excision what to them happened being to others for example and likewise to that great day of discrimination the day of the general judgement yea likewise to the day of death as for what concerns particular men but still those whom the words seem properly to concern as here spoken to and of are the Nation of the Jews then in being in their own Country a Nation separate from others and bearing then the name of the Lords People In that day when the Lord shall do such things he will shew by making a manifest difference who are his and who are not his his shall be separated from the rest as his own peculiar from such as he will not own nor regard and when he executeth judgement in fury on others he will spare them and keep them that those evils which destroy the wicked shall not touch them as a man spareth his own son that serveth him These words are a farther declaration of Gods exceeding great favor and compassion to those whom he would own and look on as his peculiar in terms of greatest elegance and height of expression The compassionate affection of a Father is great to any child though he be unprofitable to him yea hurtful to him how much more when he is profitable to him and honoreth him so notes R. Tanchum and to the same purpose Kimchi and other Expositors also There is another thing also here by some taken notice of in the expression which may well be added as making for the amplification of Gods goodness and the consolation of those that fear and honor him viz. that he saith he will spare them which imports that though there be found in them defects and they have done and spoken things that they ought not and which in rigor of Justice might deserve punishment yet as long as their hearts are right with him and they sincerely honour and obey him and have reverent thoughts of him he will forgive their transgressions and in great mercy save them when he will shew no mercy to the wicked but according to their deserts in severity deal with them 18 Then shall ye return and discern between the righteous and the wicked between him that serveth God and him that serveth him not Then shall ye return and discern between c. Then when that day shall come such an alteration of things shall there be that though you now think all things go alike to all or rather for the worse to those that most serve God yet then you shall change your minds and discern that God did alwaies observe the actions of men and put a difference between the righteous and the wicked those that served him and those that served him not though till now he did not make it so apparent to men of corrupt judgements Some difference here is betwixt Interpreters in rendring and expounding these words some following a reading that is in some Copies of the Vulgar Latin viz. convertimini and be converted or return give us to take it as an exhortation to
expressed and beyond which nothing but the inexpressible terror of the conflagration of the whole World at the last day of which therefore it is as we have said usually interpreted can be imagined and nearer to which no terrible judgement in the World ever on any People executed came or can well come then this here spoken of While he saith that the day shall burn as an oven what doth it less then represent the condition of those whom the judgement spoken of shall then seize to be as if they were surrounded with fire without possibility of avoiding the fury and dire effects thereof then which nothing we know is to men more terrible as if the heavens were on fire over their heads and made an hideous noise and the Elements melted with fervent heat about them and the Earth and all the works therein were burning that we may take in and so compare with these those not unlike expressions in II Pet. III. 10 12. by which usually the terror of the day of the last general Judgement is thought to be described but in the opinion of the learned Doctor Hammond this that is here spoken of viz. that of the judgement threatn'd to the obstinate Jewish Nation The words as there so here also are such as no figurative or hyperbolical expressions that can be possibly used for setting forth a most dreadful judgement can surpass yet so great was the judgement according to this prediction executed on them as that we may look on them not as a figurative but real description of what should be What could be said less to express the face of things when their stately City and magnificent Temple were all at once on fire and none could quench it may it not well be said that the day there then burnt like an oven and in words appositely here appliable though spoken to another sense Isa. XXXI 9 that Gods fire was then in Zion and his furnace in Jerusalem To shew how in that day that day of punishment as an ancient Arabick Translator not unfitly for expressing the sense renders it that which he before said concerning a certain discrimination to be made between the righteous and the wicked should be made evident he describes in the following words the effects of it and first as concerning the wicked saying and all the proud yea and all that do wickedly all those that obstinately went on in wicked courses and contemned God and his Laws shall be stubble and the day that cometh shall burn them up saith the Lord of Hosts c. Where is now then any occasion to say as they did c. III. 15 we call the proud happy yea they that work wickedness are set up yea they that tempt God are delivered what shall now become of their happiness and of their glory when they shall be but as stubble before the fire which shall without delay or resistance be certainly consumed where is now that deliverance that they talked of how shall they deliver themselves who shall deliver them no escape shall there be found for them such utter destruction shall that day that cometh in that dreadful manner bring on them as if they were clear burnt up so that it shall leave them neither root nor branch which is apparently contrary to that being set up or built c. III. 15 This also is a proverbial speech to express utter destruction by a similitude taken from a tree destroyed not only by having its boughs and branches cut off but its roots also plucked up The Chalde Paraphrast renders it shall not leave them son nor nephew because saith Kimchi explaining it the first son is as the root and his son is as the branch but we may rather say it shall leave neither them nor their posterity the Father being the root the sons and posterity branches from him That interpretation of the Chalde being by most of the Jewish Expositors followed Abarbinel not seeing how that may be so conveniently applied to the punishment of the wicked at the Resurrection finds out another explication which he thinks more convenient viz. That what is said is concerning the good works of wicked men for which because in this World they receive their reward God will not there leave to them any root or branch of any commandment by them performed or any good work for which they may receive reward in the day of Judgement according to a saying of their Rabbins That he the most of whose works are evil and the least part good he is rewarded for his small righteousness in this World that he may be wholy punished in the World to come This he gives as his own opinion though a very far fetched one not knowing how to adapt otherwise the words of the Text to that punishment of the day of Judgement which he here thinks to be the day spoken of Other opinions he mentions also as of some that by branch is understood the infants of wicked men as if they should not be admitted into the World to come and otherwise that by root is understood the soul and by branch the body with the like neither root in this World nor branch in the World to come Among Christian Expositors also they who expound the Text concerning the day of Judgement are at some difference in applying the expression to the matter or thing signified but to them who go the way that we have chosen of expounding the Text concerning the day of the destruction of the Jews and their City by the Romans there is no difficulty but the proverbial speech may be interpreted as nigh to the letter as may be to denote Fathers and Children the wicked and their posterity Well may that day be said to have burnt them up and consumed them so as to leave them neither root nor branch when at that time Histories testify that in the Siege and taking of the City there perished of them by fire famine and sword no less then eleven hundred thousand to which if we add those vast multitudes and many thousands of others which were immediatly and within the space of few years after by the same enemies destroyed which all we may account as consumed by the time which is called that day having the authority of a Jew Kimchi himself so far to extend the notion of that day and reckon all for one continued day of destruction while he saith although it be said that the day shall burn them up yet their destruction shall not be all in one day but they shall go on in perishing and in a short time be consumed add I say those great multitudes to the former if there be need and what less can be said to express the greatness of the desolation and destruction then that they were cut off root and branch so far that it is no small wonder that there should be any remainder of them These things are manifest out of the Histories of those times especially
Jews have a proverbial speech which may serve something to illustrate this expression The Sun ariseth the infirmity decreaseth that is As the Sun riseth so infirmities decrease Much more of this Sun might it be said that he did at his arising to those that feared the Lord bring healing with him in his wings to them in that day of distress worse then the darkest night the shadow of death it self which without his arising to them would necessarily have swallowed up them too in destruction and could not but by the apprehension of it make them as even sick at heart according to what he said c. III. 2 who may abide the day of his coming So terrible should it be that all mens hearts should fail for fear in contemplation of those things that should come on them yet even then in regard of his solitary effects that his coming should have toward them that feared his Name he bid them when these things these terrible things should begin to come to pass to look up and lift up their heads for that their redemption then drew nigh their deliverance from the persecutions by the unbeleiving Jews which they had endured and from the dangers which threatned them as except by his extraordinary Providence inevitable and his making that which was for the destruction of his enemies occasion of comfort and prosperity to them may well be termed healing But we may not confine it only to the rescue of their persons and preservation of their bodies nor the outward joy that they should find from that but look on the inward spiritual comfort and the healing of their broken hearts and fainting spirits in preserving them from failing by fear and despair as a greater part of it and therefore not unfitly doth Grotius interpret this arising of the Sun of righteousness with healing in his wings of the Collation of the holy Spirit which Christ should send to his to shine in their hearts and bring perfect health to their minds that spirit of comfort the only true comforter In regard of both these viz. both his rescuing and delivering those that feared his Name and protecting and delivering them from their outward fears and dangers and persecutions and his inward illumination and comforting of them by his good Spirit shewing himself in all waies a Sun and shield to them was this Prophecy that he should arise to them with healing in his wings evidently and abundantly made good to them in that day And certainly in all respects doth that title of the Sun of righteousness agree to Christ the fountain of true heavenly light who enlightneth every man coming into the World Joh. I. 9 and whom God hath set forth to declare his righteousness Rom. III. 25 26. and the Author of all true comfort who giveth to his such joy as shall swallow up all worldly sorrow Joh. XVI 20 such joy as no man can take from them v. 22. and never leaveth his comfortless Joh. XIV 18 but sendeth to them from the Father the comforter the Spirit of truth Joh. XV. 26 to abide with them for ever and to dwell in them and to be in them Joh. XIV 16 17. and in the same regard likewise may he be said to arise or come with healing in his wings to them as in all other waies also diffusing health in all kinds When he was here on Earth great multitudes from all parts flocked to him to be healed of their diseases and they that were vexed with unclean spirits and they were healed And the whole multitude sought to touch him for â—here went vertue out of him and healed them all Luke VI. 17 18 19. And the woman w ch had been twelve years diseased with an issue of blood did not doubt but to find the effects of that vertue who therefore coming behind him touched the hemme of his garment for she said within her self If I may but touch his garment I shall be whole Mat. IX 20 21. and she did accordingly find it for straight-way she was healed of that plague And Jesus perceived though he saw not the woman that vertue had gone out of him and she before all acknowledged it Mar. V. 28 29 30. c. and Luk. VIII 44 c. on which passage in Mat. IX Grotius notes that it may well be looked on as having reference to at least good correspondence with this place The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bicnapheiha rendred in his wings being capable of being rendred in fimbriis in the hemmes or borders of his garment as he observes it to be elsewhere rendred and it may be not unworthy of consideration But withall that healing vertue in him shewed it self not more in the healing bodily distempers then the worse maladies of the Soul as appears in his words when he cured some bodily diseases in saying not Be well or healed arise and walk but thy sins be forgiven thee Mat. IX 2 5. that they might know that he had power to forgive sins v. 6. and was no less a Physitian of sick distressed souls then of diseased bodies In all regards then as we said doth the title of the Sun of righteousness arising with healing in his wings well agree to Christ our Saviour and all things that those words can give us to expect from him that is so described have been and are by him abundantly made good â—o have those that faithfully believe in him and rely on him alwaies found and shall find But as to this present place the words seem limited to those benefits of outward preservation and inward comfort which those that feared the Lord were in that day of discrimination which the Lord saith he would make to expect according to his promise here made and did accordingly find with what more he adds in the following words for expressing his goodness to them But before we proceed to them we may here take notice of a strange conceit of the Jews which they here bring for explication of what is here said concerning that day that shall burn as an oven and devour the wicked and that Sun of righteousness which shall arise to them that fear the Name of the Lord and how the discrimination shall be made between them The Sun they tell us is now inclosed in a case or sheath besides that God out of a Pool before him deads his force with water that so he may not burn up the World but at the day of Judgement he shall be unsheathed and so coming forth in his full strength shall as he now doth in melting some things and hardning others shew contrary effects according to the difference of the subjects that he hath to work on and so burn up the wicked as stubble but heal the godly of all those bodily defects and imperfections with which they shall then arise This is the 〈◊〉 of what they say as improved to its best meaning by Abarbinel But what tolerable meaning it may have
of the stall regarding more the sense then the word And however the words be here rendred according to any of those Interpretations that we have mentioned the scope will still be the same whether we follow those that render ye shall leap or those that render ye shall grow up be lusty or fat and strong like fatted Calves The scope will I say be still the same viz. to be a promise of great happiness and prosperity and security and occasion of joy and exultation to those spoken to that they shall not only find healing by the arising of the Sun of righteousness but also find occasion of delight and joy as a Talmudical Doctor expresses it And this prosperity and exultation so comparatively described do they that by the day here spoken of understand the day of Judgement and to concern all apply to the joy and happy condition which then the Saints shall be made partakers of but certainly that is such as neither eye hath seen nor ear hath heard nor can by the heart of man be conceived nor by any similitude taken from earthly enjoyments or any expressions of joy or alacrity in any Creature in this World be set forth This comparison may seem more to agree to something that shall in this life be enjoyed and so therefore do we apply it to denote the secure and happy condition which in that dreadful day of Jerusalem's destruction which by this day here we understand God would of his mercy place those that feared his Name and sincerely embraced Christs Doctrine in There is no doubt a promise to them of safety and deliverance in that dreadful day and that were great kindness from God to them and an evident sign of his love to them and providencial care over them if it were only so and they needed not any thing more for proof of it then their deliverance from so great and unavoidable destruction according to what he saith to Baruch Jerem. XLV 4 5. That which I have built will I break down and that which I have planted will I pluck up even this whole Land And seekest thou great things for thy self seek them not for behold I will bring evil upon all flesh saith the Lord but thy life will I give unto thee for a prey in all places whither thou goest as likewise to Ebed-melech he saith c. XXXIX 16 17 18. And had his promise now to those that feared his Name been only so far as that he would secure them and save their lives when so many perished this had been we say evidence enough of his peculiar love and fatherly compassion to them by which they might sufficiently discern between the righteous and the wicked between whom there appeared hitherto no difference in the common opinion but here is withall an evident promise of greater things of joy and prosperity and well being as well as being set out in this comparative expression But though righteousness hath the promise of the good things which respect this life as well as those which respect that which is to come of outward as well as inward good things yet considering the nature of Christs Kingdom and his promises we cannot but think respect to be had here also to that joy and comfort of spirit and peace of conscience which in the inward man they should find through the presence and assistance of the holy spirit the comforter by which they should have occasion according to our Saviors Precept to rejoyce and leap for joy whatever outward trouble they should find this inward joy should be so great as to express it self in vigor and alacrity of the outward man also as it seems here by this comparative expression intimated and what they now felt could not but be to them a pledge and certain token of finding the like deliverance in that last general Judgement also when they shall not be as Calves of the stall but as Angels their bodies being made like Christs glorious body and they by seeing God as he is be made like unto him and instated in all fulness of joy for ever without any mixture of sorrow though we do not with many look on that as the thing primarily here meant though put in mind of and given to look up to it but that liberty or happy condition which in and by that fearfull doom of the Jews w ch hitherto persecuted them they should be brought to And this is not only described by telling them in what happy plight and condition they shall be in themselves but amplified by declaring how it shall be with them in respect to the wicked who before Lorded it over them so as that now there shall be an evident discrimination between them compared one with the other That follows in the next verse 3 And ye shall tread down the wicked for they shall be ashes under the soles of your feet in the day that I shall do this saith the Lord of hosts And ye shall tread down the wicked for they shall be as ashes under the soles of your feet c. In the foregoing Chapter ver 15. the wicked are looked on by men judging according to the present face of things as happy men men set up and delivered to do all those abominations whereby they tempted God so that they thought it in vain to serve God no profit to keep his Ordinances or to walk mournfully before him but see in that day appointed by God for a discrimination between them what a strange alteration shall be They which before were kept under shall now tread down those that were so high and the proud ones being by that burning day brought to destruction be as ashes or dust under the soles of their feet whom they thought to trample on By this expression is manifestly set forth the difference which should then be made by God betwixt the wicked and the godly so as that the one should appear to be owned by him and by that means not only in a safe but in an happy and honorable condition the other rejected by him and given up to destruction and so in the vilest and lowest condition that any can be brought to which is expressed by comparing them to dust and ashes under the feet of others And it were sufficient thus much to understand by the phrase as a figurative expression concerning the difference of their conditions by which should be made good what is said c. III. v. 18. Then shall ye return and discern between the righteous and the wicked c. This is all that they who look on these words as describing the day of the last Judgement and what shall then be done when the just shall awake to everlasting life and the wicked to shame and everlasting contempt can require for the making good of the expression and as much also as understanding it of the day of his proceeding in judgment against the Jews at the destruction of Jerusalem we need
main matter of timing things yet what he saith applied to the right time will illustrate and confirm what we look on as the truest way of expounding them viz. that literally and primarily they describe to us a day wherein God would proceed in judgement against the Nation of the Jews for making a discrimination betwixt the righteous and the wicked which because it was at that present when this Prophet lived and spake to them not so discernible they took thence occasion to question his Justice and spake stout words against him saying It is vain to serve God c. and where is the God of Judgement That day it appears c. III. 1 2. should be at or by the coming of Christ and by his coming is meant as we have shewed his coming in Judgement to them at the destruction of Jerusalem In that our forecited Author is out that he thinks Christ not yet come and so that day not yet come whereas we as the truth is look on both as already come and that being granted then we say that in that he is right that here is described a day of discrimination to be made in this World as there was then made by the terrible destruction of the wicked among the unbelieving Jews and gracious rescue and deliverance of those that believed in Christ but withal that by the wonderfull wisdom of God that coming of Christ to judge them then is so described as to set before our eies another coming of his to judge all the World at the last day wherein shall be made a perfect separation between the righteous and the unrighteous those being received into joy and glory and perfect happiness in the presence of God and the Sun of righteousness the Lamb that shall be their light the other adjuged to perpetual burnings worse then of an oven or furnace to everlasting shame and contempt and misery however in this World they thought themselves happy set up and delivered The first of these daies is here properly described in such figurative expressions as necessarily suggest to us the condition of the second and cannot but put us in mind of it To either of them is appliable what is said in the next words In the day that I shall do this or according to the letter and as the Interlineary Latin here renders as likewise some others in the day that I make or shall make The same expression which we had before c. III. 17 and is an expression also elsewhere used This is the day which the Lord hath made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that title may well be applied to such a peculiar signal day wherein God hath done some extraordinary thing either for good or bad for punishment to his enemies or Salvation and deliverance to his Though he made all daies yet such a day might seem of a new make or singular creation and be singularly attributed to him as its Maker And such may well be called the daies of Christs Incarnation his preaching the Gospell his Resurrection his coming to Judgement against the Jews of that generation which all may be according to what we have before said looked as on one day the day here spoken of especially the last act mentioned and here peculiarly pointed out wherein was brought a terrible destruction on his enemies and wonderfull deliverance to his friends and for the same reason may the day of the last Judgement be so likewise called which as we said may well be looked on as here pointed out though not primarily meant as some seem to take it with omission of the other In this day that they might know what he had said should certainly come to pass he adds his solemn confirmation Saith the Lord of Hosts He who hath all power in his hand at whose beck are all Creatures in Heaven and Earth as ready Ministers to execute his pleasure and therefore can make good whatsoever he saith and who is true in his sayings and will not alter the thing that is gone out of his mouth he hath said it the mighty the faithfull God hath spoken and who shall disannul it he hath said it and it is therefore as certain as if it were already done According therefore to what he said did that day come on the Jews the People here spoken to in the time appointed and all those things here foretold come to pass And as certainly shall that other day here as we said typified or intimated come on all the World in the time appointed for it because the Lord of Hosts hath though not expresly here said it yet not obscurely intimated and elsewhere more plainly said it so that all must expect that as certainly to come on them all as they have seen the former already to have come on the Jews They deny it indeed to have been yet come on them and would have it to signify some thing to come not on themselves but on their enemies but it is because they wilfully shut their eies against that which all the World besides hath seen and with amazement acknowledge it A strange thing that that terrible destruction of their Country and Nation such as was never yet parallel'd by any thing that happened to any Nation besides nor can be out-done by any thing imaginable but the day of general Judgement and conflagration of all the World which it not obscurely represented should work no more on them Our prayer for them therefore must not be in their own words that God would hasten the coming of that first day that so they might with better preparations expect the second but that he would open their eies to see and incline their wills to acknowledge that to have come upon them which God here threatned and so be turned and brought near to Christ for rejecting whom was all that came on their Ancestors and themselves ever since that so what shall come to pass of that last coming of his may not be so terrible to them but he then may appear to them as the Sun of righteousness with healing in his wings to their Salvation who before came in flaming fire as a burning oven to destroy them who would not receive and obey his Gospel So shall they prevent by their repentance the evil of that day though their Ancestors would not though by God warned seek to prevent the evil of the other would not I say for though God here shews the certainty of the coming of that day by saying saith the Lord of Hosts and he knew what they would do yet that it implied a condition of their persisting to do as they did and that by their repentance and change of their waies it might have been prevented appears by what he adds not certainly to no purpose to move them to it by bidding them to remember the Law of Moses c. and promising to send Eliah to seek to convert them lest he should come c. to whom if they would not
hearken they should inevitably pull on themselves destruction 4 ¶ Remember ye the law of Moses my servant which I commanded unto him in Horeb for all Israel with the statutes and judgements Remember ye the Law of Moses my servant c. Aben Ezra's Gloss on these words is not amiss Remember the Law of Moses c. i. e. saith he keep or observe it for it will teach you the way of the fear of the Lord and so when the mentioned day shall come ye shall be delivered But the other Jews go wider as by considering their words we shall perceive Abarbinel thus gives the coherence of these words with the former Forasmuch as the worship or service of God which should bring them to that last true reward at the Resurrection was the worship according to the Law and Commandments and that great rebellion which should bring to that punishment which he mentions is the omission or rejection of the Law therefore he subjoyns to this which he hath said Remember the Law of Moses my servant to declare to them that by means of that they should attain to the reward and true prosperity That in which he errs in this Exposition is in that he refers what is here spoken to the day of the Resurrection which belongs to that day of Jerusalems Visitation the evil of which that they might prevent or in it find deliverance he commends to them the remembrance and observance in the mean while of the Law of Moses as a faithful rule seeing they should after this have no more Prophets to direct them till his sending to them Elias at the approach of that day Much in like kind errs R. Tanchum viz. in mis-timing the things spoken of saying That this was given as a Precept to those of the Captivity he commanding it to Israel by the hand of this Prophet because after him Prophecy should cease from among them by reason of the obscurity of the Captivity and the meaning saith he is that he that would attain to the happiness spoken of and deliverance from punishment ought necessarily to obey the commands of the Law continued or delivered down among them In which Exposition he passeth over the time to which properly belonged what is spoken viz. that between this Prophecy and the coming of the Eliah here meant wherein Prophecy as he observes should and did cease among them and so the coming of that day of Judgement and discrimination to fasten it on times w ch did not begin till after the completion of this Prophecy according to its proper and primary meaning viz. since the destruction of Jerusalem David Kimchi is not content to run on in the like error but strives to justify it by accusing Christians of error in misinterpreting the words his Exposition runs thus He saith untill the day of Judgement come remember ye in every generation the Law of Moses my Servant to do all or according to all that is written in it Which I commanded unto him in Horeb i. e. as I commanded him in Horeb not according to the words of the Christians which say that it was given for a time according to the literal sense but an Interpreter Jesus came and interpreted it spiritually this Text is an answer to them His meaning seems this That here is a command that till the last day of Judgement they should precisely keep the Law of Moses according to all that was written in it and according to the letter of what was written just as it was given to him and from him to them and that therefore the words refute the Christians who say that the Law was to endure but for a time according to the literal meaning of it but that the literall meaning was to yeild to a spiritual meaning according to which Christ interpreted it But we say that this man frames an argument on false grounds and that the text makes not against us as he would have it and hath in it an answer to and refutation of them not of us who embrace them both according to the letter from which he departs and the true meaning of them which he perverts First in that he saith that here is a command that they should remember the Law of Moses in every generation untill the day of the last Judgement If he mean as manifestly he doth the day of the last Judgement it is manifest that what is spoken hath not primarily respect to that but to that day of Gods National Judgement to be executed on the Jews continuing in obstinate rebellion against him that was the day of the Lord in this Chapter of this Prophecy and the foregoing properly spoken of as we have shewed though so described as to represent to us and necessarily to put us in mind of the last general Judgement too Besides the words are indefinitly spoken without referring to any set time if we will enquire till what time they may seem to bind that will most conveniently be answered to from the next following words viz. till he send Eliah the Prophet before the coming of the day of the Lord warning that till his coming they should look to the Law of Moses as their Director So that hence is no evident ground from which to conclude the perpetuity of the Law against such as should deny it That it should last in force till that day is as much as can from these words be concluded and that which our Saviour saith The Law and the Prophets were untill John since that time the Kingdome of God is preached Luke XVI 16 Farther in that he saith according to all that is written in it and as I commanded him in Horeb meaning that every thing in the Law was just as it is written in it and every thing punctually in that manner and according to the letter as it was commanded is his gloss whereas in the Text it is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I commanded and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as which though in it self it may seem to make no great difference yet according to his meaning it manifestly doth according to what he adds not according to what the Christians say that it i. e. the Law was given for a time only to be observed according to the letter as it sounds but that Jesus came and interpreted it spiritually and so hereafter it were to be observed or understood according to that spiritual and not its literal meaning For answer to all this we might bid him only to clear himself by answering to what is said Jer. XXXI 31 32. Behold the daies come saith the Lord that I will make a new Covenant with the house of Israel and with the house of Judah not according to the Covenant which I made with their Fathers c. whence we may conclude with the Apostle Heb. VIII 8 that in that he saith a new Covenant it is manifest that the first was to be made old that the new might take place
so far as that we cannot but look on him as the person here designed and have not reason to expect any other for making good as we have before said this here spoken What this last Rabbin adds They that will not be warned by his admonition shall be consumed and perish in the wilderness of the People or at the day of Judgement in the Land of Israel doth only shew that he knew not well what to say as to the curse or destruction here spoken of when or how it should be not willing to understand it of that destruction of Jerusalem by the Romans on their rejecting both John's and Christs admonitions which it is as we have before shewed evidently meant of He knows not on what to fix and so speaks at random that which signifies nothing and leaves the Reader in a maze But if it be applied to that all will run clear not so if to any other For against that which as we have seen many concurre in that it should be meant of the day of doome at Christs last coming to judge the World the form of the expression as is by some observed affords an evident argument lest I come saith the Lord and smite c. that shews that this judgement might by their repentance and conversion be prevented which is confirmed by what our Saviour saith Matt. XXIII 37 38. and Luke XIII 34 35. that therefore their house was left unto them desolate because they would not be gathered when he would have gathered them nor be brought to repentance by his call and that all those evils and a terrible destruction came upon them because they would not know the things that belonged to their peace nor the day of their visitation when they were told of them both by John and himself Luke XIX 42 and 44. But that general Judgement is a day that cannot by any means be prevented but shall in Gods appointed time certainly come so that lest I come cannot be applied to that For certainly he will come without any peradventure As for the explication of the word earth viz. that by it is here meant the Land of Judea the People spoken to and of and not the whole Earth in general is evident That it is in that restrained signification for the Land of Israel and Judea peculiarly often used both in the Old and New Testament is a thing so confessed as that there is no need farther to insist on it Abarbinel seeming to take it more generally thence infers That the destruction that is here spoken of should be of things generable and corruptible such as are on the Earth not of the Heavens and the Hosts thereof or things therein so as it was at the universal Deluge when God destroyed every living substance In summe all only that was in this lower World What he aims at in this inference he doth not farther explain if he would have it that at the end of the World only the Earth and the things that are therein should be destroyed we have to oppose against him that constantly professed truth that as well the Heavens as the Earth are reserved unto fire against the day of Judgement as S. Peter speaks II Pet. III. 7 and shall be dissolved therewith but otherwise if there be weight in his way of argument it will make for our purpose viz. that the day here spoken of is not that day of the last Judgement because it is a day of such destruction as was to be executed on Earth only and therefore in this World viz. as we have all along said the destruction of Jerusalem By the earth or land will easily be understood by a most usual notion Ahlol ardi the People of the Earth or inhabitants of the Land as an Arabick Translation done by a Jew hath it together with the Land it self They that expound it earthly minded men such as follow earthly things and will not make use of the time of grace and embrace Gods Salvation offered to them say what is true but seem not to give the full latitude of the word Such of the People only were destroyed and those that turned to God were saved yet for the sake of the many obstinate rebels was the Land together destroyed and made desolate As for the last word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherem which is rendred a curse it may be likewise as it is by several rendred destruction or utter destruction So R. Tanchum saith he means an universal destruction according to the sense of the verb in that place Num. XXI 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veheeharamti then I will utterly destroy their Cities and so do our Translators in Zacch XIV 11 render the same word that they render here a curse by utter destruction and the same verbe that Num. XXI 2 they render I will utterly destroy do they render Micah IV. 13 I will consecrate and Levit. XXVII 28 29. the nown the same that is here used is rendred a devoted thing and Deut. VII 26 a cursed thing So that looking into the Scriptures we shall find the root of this word to have these significations of cutting off or destroying and cursing and consecrating to omit another notion in which it signifieth a net The prime signification seems to be that of cutting off or destroying which appears in the other two in that of cursing which is a devoting to destruction manifestly and not obscurely in that other of devoting or consecrating inasmuch as that is a cutting off as it were and taking out of the way from common use that which is so devoted In this place it is manifest that they that render it curse mean the same with those that render it destruction not such a lighter curse for correction as is spoken of ch III. 9 but a curse ending in a final excision and utter destruction For what is here meant by what is threatned the event and manner in which it was fulfilled on them to whom it was spoken makes evident The generality of the Jews having rejected the admonitions of John Baptist who was sent to warn them to flee from the wrath to come by embracing Christ and his doctrine whom they not only refused but procured to be crucified and pulled on themselves a curse by saying his blood be on us and on our childhen God seconded it with his curse and sent on them that curse which ended in that fearfull destruction of them and their Land from which they could never recover and which makes undeniably manifest to all the World that this Prophecy had its full accomplishment in them and in vain do they seek to elude it Thus here ends this Prophecy in the Hebrew Bibles and all that follow them but in many Copies of the Greek the verses are so transplaced as that the fourth verse being taken out of its place is put after this viz. Remember the Law of Moses c. and so made to conclude
what our Saviour saith to the Jews concerning the day of their Visitation Verily I say unto you this Generation shall not pass till all these things be fulfilled Matt. XXIV 34 The Lord is not slack concerning his Promise as some men count slacness but is long suffering to usward not willing that any should perish but that all should come to repentance II Pet. III. 9 SOLI DEO GLORIA An Appendix Whereas we have by the Jews in their Commentaries both on this and other Prophets often mention made of a Messiah the Son of Joseph of the Tribe of Ephraim whose name they make use of for eluding many Prophecies which belong to the true and only Messiah Christ and we have therefore occasion to vindicate such places from their false Expositions I thought it might not be unfit to add this short discourse on occasion made concerning that matter wherein I have endeavoured to discover the grounds of that fond opinion and collect such things as are by them said of it because they are not so commonly found put together I thought best to print it in Latin as it was at first penned seeing as much as may concern such as understand not that Language to know for the present purpose is in such places of the Commentary as there is occasion to make mention of it said in English MAL. III. vers 1. Ecce ego mitto Angelum meum praeparabit viam meam statim veniet ad Templum suum Dominus quem vos quaeritis Angelus foederis quem vos vultis ecce venit dicit Dominus Exercituum NON est mihi impraesentiarum animus singulas hujus commatis voces ad Grammaticorum Canones exigere sed nec genuinum verborum sensum pluribus confirmatum vel illustratum dare de quo dubitare nos non sinit divina Evangelii veritas quae hic dicta in Johanne Baptista Christi Anteambulone in Christo novi foederis Angelo completa atque eventu comprobata esse ostendit Dicendorum materiam suppeditabit unum magni apud suos nominis Doctoris R. Aben Ezrae glossema quo prima statim verba corrumpit Ecce ego mitto Angelum meum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit inquit ut sit Angelus iste Messiah Ben Joseph quod licet absurdum plane atque atque à Scripturae veritate ratione maxime alienum sit paulo attentius considerandum ad examen revocandum duximus ne falso ipsius aliorumque ejusdem farinae commento non hoc solum sed alia Prophetarum oracula corrumpi atque eludi adeoque ea quibus veritas propugnari debuerat arma nobis eripi atque in hostium contra pugnantium manus tradi nescii atque incauti patiamur Notissimum enim est apud Rabbinos in suis ad libros Propheticos Commentariis aliisque ipsorum scriptis frequenter Messiae Ben Joseph vel Ephraim è Tribu scilicet Ephraim Josephi Patriarchae filii oriundi mentionem occurrere idque eo potissimum fine ut quae de vero eoque uno Messia Ben David Christo Domino nostro intelligenda sunt si fieri possit alio detorquentes nondum ea completa esse adeoque ipsum adhuc expectandum probent Quorum sententiam dum explodimus ut merito id à nobis fieri constet necesse est ut quem per Ephraimitam istum Josephi filium indigitant atque unde quae de eo narrant desumserint prius inquiramus ne de re nobis ignota statuentes temere sine justa ratione parte scilicet inauditâ altera haud aequum statuere videamur At in historia ejus pertexenda quo tandem duce utemur Neminem sane reperimus cujus autoritas tanti apud nos esse debeat ut ea permoti rem pro certa imo vel probabili habeamus Ejusmodi enim est quae ut non luculento aliquo sacrae Scripturae textu in quo Messiae istius mentio fit ita nec vel Paraphraseâ—n antiquiorum Onkeli puta vel veri Jonathanis vel ipsius Textus Talmudici quem Misnaioth vocant autoritate commendetur adeo ut primo loco novitatis suspicione laboret nec dubitari possit quin diu post Christum in carne manifestatum completa de eo vaticinia malitiâ eorum qui ne quem amplecti noluerunt sine omni vel ratione vel autoritate adhuc expectare viderentur quo haberent quod pervicaciae fuae obtenderent excogitata quasi à Patribus accepta posteris obtrusa fuerit Antiquissima ni fallor quae ei confirmandae adducunt testimonia è Paraphrasi in Exodum cap. 40. v. 11. Jonathani falso ascripta Paraphrasi in Cantica unico Talmudis tractatu Succah depromuntur In ea ad Exodum mentio fit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiae filii Ephraim cujus ope Israelitae vincent Gogum turmas ejus in fine dierum Cant. c. 4.5 verba illa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duo ubera tua sicut duo hinnuli gemellae capreae sic enarrat Paraphrastes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae etiam c. 7. v. 3. repetita duo liberatores tui qui liberaturi sunt te Messias filius David Messias filius Ephraim similes Mosi Aharoni Sed Paraphrases istas sc. Jonathani in legem falso tributam alteram in Cant. incerti authoris incertae aetatis commentis scatere Rabbinicis observatum est à Doctis nec ejus sunt autoritatis ut vel ipsos Judaeos in sententiam suam trahant ideoque nec R. Salomo nec Aben Ezra in locis illis explicandis eam amplectuntur quorum ille verba cap. 4. de Mose Aharone vel de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 binis legis Tabulis vel ut cap. 7. de Rege Sacerdote summo hic de duplici lege scripta ore tradita accipit nullâ Messiae filii Ephraim seu Josephi factâ mentione quamvis Aben Ezra c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collum tuum sicut turris eboris quod statim sequitur de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rege Messia sc. Davidis filio exponat In Talmude Tract Succah c. Hachalil dicto verba Zachariae è c. 12.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aspicient ad me quem transfixerunt plangent super eum veluti planctum super unigenitum Doctorum aliqui alii enim aliter de Messia Josephi filio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui in bello occidet intelligi volunt Eodem postea capite haec habentur tradunt Doctores nostri Dixit Deus benedictus Messiae filio David Fili mi pote quid velis ego tibi dabo secundum quod dictum est Enarrabo decretum Dominus dixit ad me filius meus tu c. Pete à me dabo gentes haereditatem tuam possessionem tuam fines terrae Ille cum videret Messiam filium Joseph occisum esse dixit coram eo Domine Mundi non peto à te nisi vitam Dicit ei Sanctus
these wicked ones who spake blasphemously of Gods Justice to return and repent and then they should discern that distinction between the righteous and the wicked which they would not now perceive And with this reading the Tigurin Version also agrees so it will sound now therefore return c. to which will be reduced also that Exposition of Pelican If ye shall repent ye shall discern Others following another reading which some observe to be more correct and indeed comes closer to the Letter in the Original though that admit of both viz. convertemini and ye shall return or be converted understand it of the late and bootless repentance of those blasphemers or a conversion which they shall be forced to by what they shall then nill they will they necessarily discern and acknowledge of the different condition of those that serve God and those that serve him not With this rendring agree ours and they also who render then being converted or returning you shall discern A late very learned man would have it rendred and ye shall again see that the meaning may be Heretofore when I blessed my Church with prosperity then did appear a manifest difference betwixt the righteous and the unrighteous now because my whole Church is under affliction you deny that difference but I will make or bring againe a day wherein ye shall again perceive that difference Now all these look on the words as directed to the wicked who thought it vain to serve God as if he took no notice of what was done by men spoken to vers 13 14 15. There are who think they may be taken as directed to those that feared the Lord next before spoken of as if the meaning were that such a change of things should be that though now they could not perceive any difference betwixt themselves and the wicked yet then looking on what was come to pass they should evidently discern it and perceive Gods especial care over them and that so here is a change of the person which is not unfrequent in the Scriptures for whereas before they were spoken of in the third person they are here spoken to in the second But without nicer enquiry into the persons spoken to and the nature of the conversion or returning here mentioned of whom or whether true or false it may suffice as to the meaning to take the scope of the words to be as at first we intimated That such a conversion turning or change shall then in that day be in the face of things that all both the godly and the ungodly looking thereon shall necessarily see that there is no place for doubting of Gods Justice in his ordering of things for the punishment of the wicked and preservation of the righteous and that he alwaies doth put a distinction between them though to men judging by the present outward appearance of things it is not alwaies so apparent It shall be made beyond all doubt apparent in that day By this saith Vatablus he points out the future Resurrection and so think others as well Christians as Jews as expresly Abarbinel who therefore interprets this returning of the souls of men returning to their bodies at that day which the thing in it self is true as to a general distinction between all the righteous and all the wicked that ever were or shall be in this World At the resurrection of the dead and the general Judgement there shall be an apparent difference made between them and the one separated from the other though before in this World mingled one with another as when a Shepheard divideth his Sheep from the Goats Mat. XXV 32 and we willingly grant that the words point at that day so as to put us in mind of it and warn us to think thereon But we do not look on that as the primary and proper scope of this Prophecy but that it describes to us in the first place and as its main intent that national judgement which God threatned to the Jews and accordingly executed on them in this World shortly after the first coming of Christ or at his coming that word including all that time from his first preaching to the destruction of Jerusalem That was the day in which the distinction here spoken of was to be made and accordingly was signally made as hath been already said and will be in looking into the next Chapter wherein is both the certainty of the coming of that day and the nature or manner of it more fully declared and described in Prophetical expressions in finding the true meaning of which as well as of the present words as to the words and signification of them we may still make use of the Jewish Expositors but not as to the sense and intent For that day to be meant which we say agreeably to the words and history of the times also is meant they must by no means grant That those things belong to the time yet to come and are to be fulfilled either at a restauration of Israel and subduing their enemies at the coming of their fancied Messias which with much earnestness they long for or at the day of Judgement or to particulars at the day of death they will tell us but that they were fulfilled as manifestly they were at that long since past destruction of their Nation and holy City and Temple they must obstinatly deny or else they must grant and acknowledge as we do that Christ is already come in opposing and denying which the whole of their Religion now consists This therefore in their expounding this Prophecy are they silent of as if no such thing had been This here spoken saith Aben Ezra was spoken to the men of that generation because this is the end of all the Prophecies So say we too for after Malachi was no other Prophet sent to the Jews till John Baptist Christs forerunner and what is said therefore concerned them the People of the Jews then being and all their posterity till that time that this Prophecy was fulfilled as by succession still one People to warn them by repentance to prevent the judgement threatned and declared for that end to them by the great mercy and long suffering of God not willing that any should perish but all should come to repentance But seeing the generality of them would not be brought to repentance nor know the things belonging to their peace in that their day as Christ complains of them Luc. XIX 42 44. the judgment was so as here described then in Gods appointed time executed and such a distinction and discrimination as is here spoken of visibly to all the World made in the preservation of such among that People who feared God and beleived in Christ and the destruction of his enemies CHAP. IV. VERS 1. For behold the day cometh that shall burn as an oven and all the proud yea and all that do wickedly shall be stubble