Malachi 2

— and one shall take you away with it.] You shall be esteemed as a nuisance, only fit to be removed out of sight as dung is. W. Lowth. You shall be destroyed, and cast on a dunghill. Abp. Newcome.

— Therefore take heed to your spirit.] Do not give way to an irregular and inordinate passion. W. Lowth.

— Every one that doeth evil &c.] A repetition of the old objection against Providence, taken from the prosperity of the wicked, which implied, as the objector thought, either that their works were pleasing to God, or else that He disregarded human affairs, and would never call men to account for their actions. W. Lowth. Chap. III. ver. 1. Behold, I will send my messenger, &c.] Behold, I will stop the mouths of all such blasphemous cavillers: I will, in my appointed time, send my messenger, John the Baptist, and he shall prepare the way before my personal and visible coming; lo, the Messiah, even the Lord whom ye wait for, shall ere long come into his temple, &c. Bp. Hall. This is an answer to the blasphemous question of the perverse scoffers of that time, who from the prosperity of the wicked took occasion to question God’s justice: God assures them that a time should come, when He would, by executing his just judgment on the wicked, shew that He took due notice of all their deeds. The words, as a Jewish expositor observes, are a most illustrious prophecy of Christ, in which this last of Prophets and warns them to expect it. Dr. Pocock. — my messenger,] The messenger, whose office it is to “prepare the way before the Lord,” who is said here to be “coming suddenly” after this his forerunner, is described by Isaiah as “preparing the way of the Lord,” who is spoken of as coming, and “his glory” as just ready “to be revealed,” chap. xi. 3. 5. A comparison of the passages proves, that this prophecy is justly applied by all the Evangelists to John the Baptist, who is described under the person of Elijah in the following chapter, (ver. 5,) whom all the Jews, both ancient and modern, expected as a forerunner of the Messiah: see the note there. The messenger or prophet, (see the note on chap. ii. 7,) here foretold to be the Lord’s harbinger, was to be as much inferior to the Lord Himself, as servants are to a great person, of whose arrival they give notice. This John the Baptist often confessed, Matt. iii. 11; John i. 26; iii. 28; and the same appears from the following words. W. Lowth, Bp. Chandler. — he shall prepare the way] Like pioneers on the march of an Eastern monarch: see Bp. Lowth’s note on Isa. xl. 2. Abp. Newcome. He was to usher in the Lord, that was to follow him, and supply the place of harbinger, who was wont to be sent before a great prince, to give notice at the place of the prince’s coming, and to dispose matters for his reception, according to his dignity. Bp. Chandler. John the Baptist fully made good this promise by preaching repentance, Matt. iii. 2; by baptizing unto repentance, ver. 11; by bearing witness to Christ, and pointing Him out to the people, that they might believe on Him, John i. 29, &c. Dr. Pocock. — and the Lord, — shall — come to his temple, There is hardly a Jew, ancient or modern, that does not expound “the Lord,” in this text, of the Messiah. Bp. Chandler. And who by this “Lord” is meant, is agreed on all hands by Christian interpreters; namely, that it is Christ, whom “God hath made both Lord and Christ,” Acts ii. 36, and who is “Lord of all,” chap. x. 36; by whom “all things were made,” John i. 3;

— shall suddenly come to his temple,] The time of his coming is said to be “suddenly;” namely, after the messenger, that was to prepare his way; and is implied to be under that temple, which they despised and profaned, but of which He should be the glory. Bp. Chandler. Agreeably to this, the temple was the theatre of our Lord’s publick ministry at Jerusalem: there He daily taught the people; there he held frequent disputations with the unbelieving Scribes and Pharisees. But there are three particular passages of his life in which this prophecy appears to have been more remarkably fulfilled: the first is related in John ii. 13—16; the second in John vii. 37—40; the third in Matt. xxi. 1—13. In one, or in all, but chiefly in the last of these three remarkable passages of his life, did Jesus of Nazareth display in his own Person, and in his conduct claim, the first and greatest character of the Messiah, foretold and described by all the preceding Jewish Prophets, as well as by Malachi here, “the Lord coming to his temple.” Bp. Horsley. — even the messenger of the covenant,] As Jesus of Nazareth was “the Lord” of the Jewish temple, so also was He “the messenger of the covenant,” which had been foretold by Jeremiah and Ezekiel. That covenant was to be different from the Mosaick: general, for all nations; everlasting, for all ages; a law written in the hearts of the faithful. The covenant, which Jesus as God’s Messenger propounded, is altogether different from the Mosaick: it is propounded generally, to all nations; and in the terms of it, is fitted to be everlasting, for all ages; it is a law written in the heart. Assuredly, then, Jesus of Nazareth was the Messenger of Of the messenger, majesty, and grace of Christ. Before CHRIST about 397. hold, he shall come, saith the LORD of hosts.

— whom ye seek,—whom ye delight in:] This is commonly understood as alluding to the general expectation of the Messiah, and the delight and consolation which the devout part of the Jewish nation derived from the hope and prospect of his coming. Edit.

Malachi 2:2

2. — for he is like a refiner’s fire, &c.] In this, and in the 3rd and 5th verses, we see the Messiah’s business described in various branches, which are reducible however to these: the final judgment, when the wicked shall be destroyed; a previous trial or experiment of the different tempers and dispositions of men, in order to that judgment; and something to be done for their amendment and improvement. The trial is signified under the image of an assayist’s separation of the nobler metals from the dross with which they are blended in the ore: the means used for the amendment and improvement of mankind, by the Messiah’s atonement for our sins, by the preaching of the Gospel, and by the internal influences of the Holy Spirit, all these means, employed under the Messiah’s covenant for the reformation of men, are expressed under the image of “fullers’ sope,” which restores a soiled garment to its original purity. One particular effect of this purification is to be, that “the sons of Levi” will be purified. The worship of God shall be purged of all hypocrisy and superstition, and reduced to a few simple rites, the natural expressions of true devotion. And “then shall this offering of Judah and Jerusalem,” that is, of the true members of God’s true Church, “be pleasant unto the Lord.” These then are the particulars of the business, on which the Messiah, according to this prophecy, was to come. Bp. Horsley.

Malachi 2:3

3. And he shall sit as a refiner &c.] The third character, that of the Judge, who shall execute God’s final vengeance on the wicked, is a character, which Jesus of Nazareth hath not yet assumed, otherwise than by declaring that hereafter He will assume it. His first coming was not to judge the world, but that the world through Him might be saved. Nevertheless “the Father hath committed all judgment unto the Son;” who “in the last day shall come again in his glorious majesty, to judge both the quick and dead.” In the mean time the particulars of the business, upon which Messiah was to come, appear no less evidently in the performances of Jesus than the personal characters in his Person. The Messiah was to try the tempers and dispositions of mankind. This Jesus does, by the duties, to which He calls us, and the doctrine, which He has left with us; duties, in which faith alone can engage us to persist; a doctrine, which the pure in heart ever will

Malachi 2:4

4. And ye shall know that I have sent this commandment unto you, &c.] That is, the message or instruction now delivered to them by the Prophet, to reprove them for the breach of God’s law, and to call on them to reform their misbehaviour in his service, to a due and better observance of which they were bound by virtue of his covenant made with Levi. Dr. Pocock.

Malachi 2:5

5. My covenant was with him of life and peace;] The Prophet speaks of the succession of the ancient priests, such as Aaron, Elestar, Phineas, and their successors, as of one single person, under the name of Levi, (compare Zech. xi. 16,) and says, I gave him my covenant of happiness and security, or I promised him a secure enjoyment of the office of the priesthood. The words allude to Numb. xxv. 12, 13. W. Lowth.

Malachi 2:6

6. — therefore ye sons of Jacob are not consumed.] Because I am the same yesterday, to-day, and for ever, as my name Jehovah imports, and am true to my former promises, (see Exod. vi. 3, 4. 6.) therefore you still continue a people, and are not consumed, as your iniquities deserve. And I will still preserve a remnant of you, to make good to them the promises I made to your fathers: see Rom. ix. 29. IV. Lowell.

Malachi 2:7

7. For the priest’s lips should keep knowledge, &c.] Preserve it, store it up; so as to distribute it. Abp. Newcome. As it is the priests’ duty to understand the meaning of the law, so the people ought to resort to them for instruction in any difficulty that arises concerning the sense of it: see Lev. x. 11; Deut. xvii. 9, 10. For God has appointed the priests his ordinary messengers, to declare his will unto the people, as the Prophets are his extraordinary messengers. The word “messenger,” in its usual sense, is equivalent to prophet: see Isa. xlii. 19; xlv. 26; Hag. i. 13. It signifies the same as “an interpreter” of the Divine will, Job xxxiii. 23. W. Lowth.

8. Even from the days of your fathers &c.] From this verse to the end of the 12th, the people are reprehended

Before CHRIST about 397. Or, defraud.

Malachi 2:9

9. — have been partial in the law.] Not delivering the truth, but wresting the law, either in declaring its meaning, or in determining any thing according to it, from respect to the persons, in whose cases they were to pronounce judgment: see Lev. xix. 15; Deut. i. 17; xvi. 19. This is to be “partial in the law:” the margin says, it is literally, according to the Hebrew, “ye

Malachi 2:10

10. Have we not all one father? &c.] From this to the 16th verse inclusive, the Prophet censures intermarriages of Israelites with women of another country, which Moses had forbidden, Deut. vii. 3; and also divorces, which seem to have been multiplied for the purpose of contracting these prohibited marriages. Abp. Newcome. This grew much into practice in the time of Ezra and Nehemiah, who express great detestation of it. Ezra ix. 1; Neh. xiii. 23. W. Lowth.

Malachi 2:11

11. — for Judah hath profaned the holiness of the Lord which he loved.] His holy institution of matrimony among them, not so much in general, as it was a holy institution first made in paradise, but as so limited and restrained among this peculiar people of God, as to preserve them a holy nation unto Him. Dr. Pocock.

— the daughter of a strange god.] That is, the worshipper of a different god from Jehovah: see Deut. xxxii. 19. Abp. Newcome. As those that acknowledge, worship, and serve the true God, are called his sons and daughters, so they that worshipped any strange god, are by like reason here called the daughters of that god. Hence the Jews say, He that marrieth a heathen woman is as if he made himself son-in law to an idol. Dr. Pocock.

Malachi 2:12

12. — the master and the scholar.] Him that persuades or instructs others, that such marriages are lawful; and him that follows such advice. The expression seems to comprehend both the priest and the people. The Hebrew reads, as in the margin, “him that waketh, and him that answereth;” it seems to be a proverbial speech denoting a master and scholar, as our translators render it: an instructor is described as one that “wakeneth the ear” of his disciple, Isa. 1. 4. W. Lowth. That some of the priests married strange wives, see Nehem. xiii. 23—30. Abp. Newcome.

— and him that offereth an offering &c.] Though he should think to pacify God with offerings, yet God will not accept them, or spare him. Bp. Hall.

Malachi 2:13

13. And this have ye done again, &c.] And this have ye added unto your other sins; ye have dealt so cruelly

Or, lifted up the race against. Or, ought to love. Or, him that waketh, and him that answereth. Malachi reprove the people for adultery and infidelity.

tears, with weeping, and with crying out, insomuch that he regardeth not the offering any more, or receiveth it with good will at your hand.

Malachi 2:14

14. — Because the Lord hath been witness between thee and the wife of thy youth, &c.] “Because the Lord hath been witness” of the contract or matrimonial promises, made according to his law, and with solemn invocation of his name, “between thee and the wife of thy youth,” that is, her whom thou tookest in thy youth, but with whom thou now dealest treacherously, though she were “thy companion,” made so according to the institution of God, Gen. n. 24; Matt. xix. 5; “and the wife of thy covenant,” by mutual covenant espoused to thee. The conditions of this covenant, God being witness to it, regards as necessarily binding on both parties, and requires the due performance of it from both. Dr. Pocock.

If conjugal infidelity on the men’s part hath not all the same aggravations which it hath on the women’s, it hath very great ones in their stead. They are almost constantly the tempters: they often carry on their wicked designs for a long time together; they too commonly use the vilest means to accomplish them. And as they claim the strictest fidelity, it is ungenerous, as well as unjust, to fail of paying it. All men must feel how bitter it would be to them to be injured in this respect; let them think then what it is to be injurious in it: and since the crime is the same when committed by them, as when committed against them, let them own that it deserves the same condemnation from the Judge of the world. “The Lord hath been witness,” saith the Prophet, “between thee and the wife of thy youth,” &c. Abp. Secker.

Malachi 2:15

15. And did not he make one? &c.] Among various interpretations of the words, this seems most probable: That the Prophet puts the Jews in mind of the first institution of marriage in paradise, as Christ did afterwards upon a like occasion, (Matt. xix. 5.) and tells them, that God made but one man at first, and made the woman out of him, when He could have created more women, if He had pleased, since “He had the residue of the spirit,” or was the Father of spirits, and so could at his will have created more spirits or souls: but He acted as He did, in order to instruct men, that this was the true pattern of marriage, ordained for true love and undivided affection; and best serving the chief end of matrimony, namely, the religious education of children; whereas in polygamy the children are brought up with more or less care, in proportion to the affection men bear to their several wives. This seems an easy and very probable interpretation, and is confirmed by our Saviour’s way of arguing against divorce, and consequently polygamy, Matt. xix. 4—6. W. Lowth, Dr. Pocock.

seek † a godly seed. Therefore take heed to your spirit, and let none deal || treacherously against the wife of his youth.

Malachi 2:16

16. For the Lord,—saith that he hateth putting away: &c.] Howsoever ye may unjustly pretend God’s allowance of this common dismissal of your wives upon every slight occasion, He professeth to hate these your causeless repudiations of them: and whosoever doth this, what colour soever he sets upon it, yet doth but cloak a violence and wrong, which God will revenge. Bp. Hall.

God hateth such an one, as He doth him that endeavoureth to conceal under his garment what he hath taken by violence. The second marriage is an act of injustice and violence to the former wife. Abp. Newcome.

Malachi 2:17

17. Ye have wearied the Lord &c.] You have tired his patience by your blasphemous speeches, charging his providence with injustice: compare Isa. xliii. 24; Amos ii. 13. The words begin a new discourse, and more properly belong to the next chapter, where an answer is given to the objection proposed. W. Lowth.

God having declared that He would “make his name great among the Gentiles,” for that He was “wearied” with the impiety of Israel, now proceeds to proclaim in an awful manner by the mouth of his Prophet, that the Lord whom they sought should suddenly come to his temple preceded by that messenger, who like an harbinger should prepare his way; that the Lord, when He should appear, should purify the sons of Levi from their unrighteousness, and refine them as metal from the dress, chap. iii. 1—3; that then “the offering of Judah,” the spiritual sacrifice of the heart, should be “pleasant unto the Lord,” as was that of the patriarchs or their uncorrupted ancestors, chap. iii. 4; and that the Lord would quickly exterminate the corruptions and adulteries that prevailed. He proceeds with an exhortation to repentance; promising high rewards and remembrance to the righteous in that last day, when the Lord should select unto Himself a peculiar treasure, and finally discern between the righteous and the wicked, chap. iii. 16—18. He concludes with another assurance of approaching salvation to those who feared God’s name, from that “Sun of righteousness which should arise with healing in his wings,” and render them triumphant; enjoining till that day an observance of the law of Moses; till the advent of Elijah, the Prophet, who before the coming of “that great and dreadful day of the Lord should turn the heart of the fathers to the children, and the heart of the children to their fathers,” or produce a thorough amendment in the minds of the people, chap. iv. 1—6. Dr. Gray. With this solemn promise of the Saviour, the last inspired teacher of the Jewish Church closes the word of prophecy, till a greater Prophet should arise again to open it. Bp. Horsley.

Of the messenger of Christ. Before CHRIST about 397. say, Every one that doeth evil is good in the sight of the LORD, and he delighteth in them; or, Where is the God of judgment? ### CHAP. III.