Page  47

CHAP. III.

BEHOLD I will send my Messenger, and he shall prepare the way before me, &c.] How these words depend on those foregoing, with which the former Chapter is concluded, hath been already intimated, viz. that here is an answer given to that blasphemous que∣stion of those perverse ones of that time, who from what they saw of the prosperity and flo∣rishing condition of such whom they looked on, as deserving other usage, took thence oc∣casion of questioning Gods Justice; God as∣suring, that there should come a time, wherein they should perceive that he was no favorer of wicked men, or their practises; a time, wherein he would by his executing his just judgement on them, shew that he took due notice all along of what was done by them, though he might seem for a while to connive at it; and that time should be at the coming of a right∣eous King, whom he should raise up to set things in order, viz. the King Messiah: as I choose to utter in the words of a Jewish a Ex∣positor, that so it may appear, even by con∣fession of his Enemies, That the words are a most illustrious Prophecy of Christ, by which this last of Prophets before Christs coming, assured them of, and warned them to expect his coming: for which to prepare them, they should have no more Prophets sent them, till a Messenger, which should immediatly before his coming, appear to prepare his way before him. How this Prophecy was in its due time fulfilled, the History of the Gospel clearly and fully shews: so that there is nothing in the cavils of the Jews, or any other that ac∣knowledge not the truth thereof, that can raise to us any doubt, as to the scope and true meaning of the whole; though in the explain∣ing of the particular words may be some dif∣ference; which as far as may seem convenient, we shall take notice of, in going them over as they lie in order.

Behold [saith God] I will send.] Others translate, I do send, as more agreeable to the letter; and so also is it recited in the New Te∣stament; as, Matth. XI.10. Mar. I.2. Luk. VII.27. Because the thing, though not done or in present doing, when these words were spoken, yet was assuredly to be done; and was therefore spoken of in the present tense. But ours, in regard that it was after a time to be fulfilled, express it not unfitly in the fu∣ture, I will send, as agreeable to the sense, and not disagreeable to the letter, which will well enough bear either; seeing the Participle, as is here 〈 in non-Latin alphabet 〉Sholeach, sending (Behold I sending, i. e. am sending, or will send) is frequently used to denote the present Tense, but b somtimes the future also.

〈 in non-Latin alphabet 〉Malachi.] Which signifies either my Angel, or my Messenger, the word signifying both an Angel and a Messenger, an Angel be∣cause a Messenger, agreeable to the root of the word, of which see Ch. I.1. and II.7. from which our Prophet had his name Ma∣lachi: it is here rightly rendred my Messenger.

My Messenger.] Who is designed by this title we Christians cannot doubt, it being in those forecited places in the Gospel, expresly attributed to John the Baptist: and he in two of them, viz. Matth. and Luke, is plainly said by Christ himself to be him of whom this was written. But the unbeleiving Jews denying Christ, whose Messenger this was to be, are at a loss likewise concerning this Messenger: and by disagreeing among themselves so far as they do▪ and by the absurdity of what they affirm, shew that they are either all ignorant of the truth, or will none of them confess it, as by a brief view of them we may see. R. Salo∣mo Jarchi interprets it (if Abarbinel give us the meaning aright) of the c Angel of death, who shall take the wicked out of this life to be sent into Hell torments. In the copies of him that we have, are no such words expressed, but only My Messenger, to take out of the way, or cut off the wicked.〈 in non-Latin alphabet 〉, and so accordingly interprets the Angel of the Cove∣nant, an Angel that shall revenge the [breach of the] Covenant. Which Exposition of his so understood, the same Abarbinel thinks, though true in the general (that however the wicked here may prosper, yet after death ven∣geance shall certainly be taken on them) yet not to agree to this place, where is a Prophecy of a signal particular day, and not that which is continually and necessarily seen, and alwaies was, and will be so, without any new remark to be ushered in with a Behold, as of a new notorious thing: as is likewise intimated to be pointed out here in what follows, But who Page  48 may abide the day of his coming, &c. And he shall purify the Sons of Levi, &c. which are not things properly and peculiarly denoting the state of Souls after death.

Aben Ezra saith that it is probable, that by this Messenger is meant Messiah the son of Joseph. But it is so far from being probable so to be, that it is most certain it is not so. For what is that Messiah the Son of Joseph, but a mere figment of their own brain, whom they suppose to be of the Tribe of Ephraim, on whom they may fasten those Prophecies, which foretell of the sufferings of Christ, that so they may take them off from Messiah the Son of David, to whom they will have none but glorious and triumphant things to pertain? as if they could not belong to one person, who through d sufferings should enter into his glory. And this they do without any ground or war∣rant from Scripture, only that they may deny our Christ to be the true and only Messiah, by the Prophets spoken of: so that to us, who believe the Gospell, this signifies nothing, nor hath in it any thing that may make it probable, so far as in this place to be embraced by others of their own profession. R. D. Kimchi thinks that by this Messenger is meant an Angel from Heaven;

This Exposition of his appears, not to have pleased Abarbinel, by his taking no notice of it, when yet of his Exposition of the other words he doth; and by that he himself gives another far different from that or the others that have been mentioned: w^ch is, which cannot but seem strange to any, that the Pro∣phet speaking of things to come, should be thought to prophesy of himself. But, to put the best color he can upon his opinion, he would perswade men, that Interpreters are out in interpreting these words wholly of the time to come, but that they are to be under∣stood partly of what was at present, partly of what was to come, partly of what was past: of what was present, Behold I send Malachi my Prophet; of what was to come, The Lord whom ye seek shall suddenly come, viz. the She∣cinah or majestatick glorious presence; of what was past, And the Messenger of the Covenant, whom ye delight in (viz. the King of Persia) hath already come: as if, to stop their mur∣murings by reason of the prosperity of the wicked, he had now sent the Prophet Ma∣lachi to tell them what punishment is de∣termined for those wicked hereafter; (as in the following part of the Chapter he will shew) and so to clear the way before him by solving their question, Where is the God of Judgement? And seeing they murmured, be∣cause the Shecinah, or glorious presence did not appear in the Temple they had now built; (in which were wanting the Shecinah, and glo∣ry, and fire from Heaven, and answer by V∣rim and Thummim, which were in the former Temple;) and objected that Gods Providence was removed from them, and all things were ill ordered; therefore to assure them, that the Shecinah should assuredly come again into the Temple that should hereafter be built, he saith, And the Lord whom ye seek shall suddenly come into his Temple, there shall his glory and ma∣jestatick presence dwell, even that Lord which they now sought in their murmurings. And for a proof of this, and that this promise should certainly be performed, he instanceth in what they had already seen in what concerned the King of Persia, who was the Lords Angell, or Messenger, and Messiah or Anointed, for destroying of Babylon, and bringing back the dispersed of the Jews to Jerusalem, according to what Esay prophecied of him, and made with them a Covenant of peace: of whom therefore he saith, And the Messenger of the Covenant whom ye delight in, i. e. to honor and love him, do you not see, that he came accord∣ing as was promised to you? so shall the Lord, whom ye seek, come suddenly and unawares, in the time of redemtion and gathering of the capti∣vity, &c.

This is his meaning, as far as I can make it out in his Commentary on this place; and I suppose I have faithfully given it, and the giving of it is a sufficient confutation of it: so doth he distract the construction of the words, so blend and intermingle them with strange notions; that as he rejects the opinions of o∣thers of his own profession, so I suppose none of them will embrace this of his. All that we can gather from this, or any yet named, is, that they, not willing to see or acknowledg the truth, which the Christians instructed by the Gospell embrace, do strive to go as far from it as they can; mean while taking such Page  49 different waies, and disagreeing among them∣selves, as that it is manifest they had no one probable thing to insist on.

There is yet another opinion among them, (which Abarbinel glanceth on for a reserve, as a possible one, if the other of his own be not thought sufficient, although he doth not so apply it as others do) and that perhaps much ancienter then any of these we have yet seen; and such as by a right interpretation of the words, though not according to their meaning, might be reconciled to the truth. And that is, e

So the often cited R. Tanchum reports their opi∣nion on that place, Chap. IV. where will be occasion to speak again of it. That this opi∣nion among them was ancient we learn, not only out of their own records, but out of the Gospell also, Mat. XVII.10. where we hear the Disciples asking Christ, Why then say the Scribes that Eliah must first come? their opinion then was, that before Christ Elias ought to come, as a Messenger and Forerunner: and Christ doth not say they were out in expecting such a one, as was to be looked on as Elias; but in this that they did not acknowledge him that was under that name expected to be al∣ready come, saying, Elias was truly first to come: but that indeed he was already come, and they knew him not, &c. By which answer his Disciples understood, that he spake unto them of John the Baptist, of whom also he had before told them, and the whole People, that he was he of whom it is written, Behold I send my Messenger before thy face, &c. Mat. II.10. and the Elias which was for to come. To those Jews, therefore, who are of the last opinion mentioned, we have from those words of our Saviour a ready answer, and to any objection that they shall raise from it, against their be∣lieving this Prophecy to be fulfilled, and the Messiah to be come. Whereas f some of them, making it an argument in that kind, say, that this Prophecy is not fulfilled, because Elias is not in person come, and therefore neither the Messias; we refer them for answer to those of their own Sect, who confess that neither these, nor those other words of Malachi, nor any other Prophecy, require that Elias should come in person, but only some great Prophet or prophetical man in degree like to Elias. And then to these, if they say that not any such hath yet appeared, we say, Yes, there hath, and that John the Baptist was he, for he came before the Lord in the spirit and power of Elias, to make ready a People prepared for the Lord, Luc. I.17. He was by all that then lived and beheld his works, counted and holden for a Prophet, Mat. XIV.5. and XXI.26. yea, he was more then a Prophet, then whom there was not a greater risen among them that were born of women, Mat. XI.9, 11. so great, that they doubted whether he were not the Messiah himself.

What was required from this Messenger, and from him that was promised under the name of Elias, viz. that he should prepare the way for the Lord, he did fully make good by preaching repentance, Mat. III.2. by bapti∣zing unto repentance, vers. 11. by bearing witness to Christ, and pointing him out to the People, that they might beleive on him, Joh. I.29. &c. if there be any thing in that ancient g Tradition of theirs, that Eliah was to pre∣pare the Messiah to his office; that may be said to have been fulfilled by John's baptizing Christ before he began to preach, at which baptizing the Holy Ghost descended on him visibly from Heaven. But this is besides the expression of the Scripture, and so not to the present words. John then being such as to his person, and so having performed that office, for which it is said here that he should be sent, what can it be but mere obstinacy to deny him to be the Lords Messenger here prophesied of? and what can they expect in any, which was not in him found?

From the time of this Prophecy till the time of its completion by the Lords sending him, was their opinion true; that such a one, who for his excellency and the spirit with which he was to be endowed, might be called Eliah, was to come as a Messenger and a forerunner of the Messiah, to prepare his way before him: but since these things have been all fulfilled, still by virtue of the same Prophecy, to expect another, denying him, is great perversness. According to their own rule, hthat Prophecies and promises of God are at their manifestation to be discerned and acknowledged as fulfilled, they ought so to discern and acknowledge this, and could not but so do, did they not willingly shut their eies, because they will not accept of Christ. God be thanked, who hath opened our eies by the Gospell, so as to ac∣knowledge this Messenger, who by what is therein declared, is evidently approved to be John Baptist. He it is, without doubt, of whom he here saith, my Messenger. So our Transla∣tion renders it, others rendring my Angell. The word is indeed that which is used to si∣gnify an Angell, but as well likewise any other Messenger or Ambassador; (from a root that signifies to send:) and that signification of Mes∣senger is by our Translators well chosen to put in this place, as taking away or preventing those needless questions, which from rendring it an Page  50 Angell, might be raised: as, How John was an Angel? or, Why called so? which is i re∣ported anciently to have given occasion, to some, of an erroneous opinion, that he was not only so by office, but by nature also.

The word 〈 in non-Latin alphabet 〉Pinnah, which ours and others (agreeably also to what is in the Gos∣pels) render prepare, is from a root Panah, that hath also the signification of looking on, and is therefore by the Greek in this place, ac∣cording to that, rendered 〈 in non-Latin alphabet 〉, shall look on; and so by the printed Arabick, which there∣in follows them. Which certainly cannot be so agreeable to the meaning, except we extend it so far as to understand by it, to look to it, so as that it be as it should be, which then will be the same with preparing. But the word in that form that it is here, is not used for to look and consider, or the like; but to clear and make clean, to prepare by removing what is amiss or offensive: so likewise used Esay, XL.3. Prepare ye the way of the Lord, make straight a high way: which words are like∣wise applied to the same John Baptist's office here spoken of, Mat. III.3. and Mar. I.3. and Luc. III.4. and he shewed to make good what is thereby required, by calling to repen∣tance, and by preaching the Baptism of repen∣tance, for putting away those sins which might hinder them from receiving Christ, and so were obstacles in his way. And in that place it is rendered by the Greek also prepare, and so probably they might here do.

Having observed these words to be cited by the Evangelists, we cannot but take notice that in them they are cited something diffe∣rently from what is read here: for whereas here he saith, my Messenger, and before me, or my face, in the first person, as speaking of himself; there it is still said before thy face, and thy way be∣fore thee, as speaking to, and of another. Which hath caused some question to be made, which of the persons of the Trinity here speaks, whether God the Father, or Christ. But though it be true what k some here observe, that such works of the Trinity, as are external and com∣mon to all the persons, and not proper to one, may indifferently be attributed to either; yet the plainest way of expounding these words here seems to be, to look upon them, as spoken here (as well as in the Evangelists) by God the Father concerning Christ; here of him, there expresly to him. And then the saying here, my Messenger, before me; and there thy way, before thee, making the same way to be called Gods way here, and l Christs there, affords us an evident proof, that Christ is one God with the Father, m and that in Christ God came, and was manifest in the flesh.

For the proving the same, viz. That Christ is one with God the Father, some n would take from what is here said, before my face, an ar∣gument, thence proving that Christ is called The face of God: but o others observe, that according to the use of the Hebrew Tongue, before my face, is no more then, before me. And therefore our Translators so rendring it, shew, that they thought not in the word my face to be included any argument for proving the Di∣vinity of Christ, on which any great stress ought to be laid: and they that think it, ought to shew p how then the words, as here uttered by the Prophet, and as cited in the Gospels, may be reconciled. For if by my face be here meant that Christ is the face of God, who then shall be there understood by thy face? who shall be called the face of Christ? It follows,

And the Lord whom ye seek shall suddenly come to his Temple, &c.] Who by this Lord is meant is agreed on, on all hands by Christian Inter∣preters: viz. that it is Christ, whom God hath made both Lord and Christ, Act. II.36. and who is Lord over all, ibid. X.36. q by whom all things were made, by whom all things are sustained and governed; who is (as the root of the word imports) the basis and foundation, not of any private family, Tribe or Kingdome, but of all; by whom are all things, and we by him, I Cor. VIII.6. and whose we are also by right of Redemption; and so he is Lord of Lords, and King of Kings, Rev. XVII.14. and XIX.16. deservedly entituled The Lord.

Among the Jews there are some who un∣derstand it more generally of God; so R. Sa∣lomo, The God of Judgement, R. Aben Ezra, The God of glory; and so Abarbinel, The glorious Name, i. e. the glorious God, whose words may be by a Christian well interpreted also of Christ, though not so by them meant. But o∣thers of them more plainly agreeing so far with us, expresly say, he is the King Messiah, so Kimchi; yea r〈 in non-Latin alphabet 〉Bela shaccin, that without doubt it is meant of the Messiah: and so say we, though as to his person, and the right of his title to that appellation of Lord, they will not agree with us. This Lord is de∣scribed by that Epithet, whom ye seek, which may be referred to what is before said, where is the God of Judgement? as an answer to that question, and is therefore by s some looked on, as if it were spoken in ill part, as much as to say, whom ye scoffingly seek, saying, Where is he? Why doth he not shew himself? Although it may be (as by many learned men it is) taken; as spoken of a serious expecta∣tion, and seeking of the promised Messiah, by many, if not the generality of the People, whom all along from of old they longed and lPage  51 waited for, according as that saying of Jacob, I haue waited for thy Salvation, O Lord, Gen. XLIX.18. and what we read of Simeon, Luc. II.25. that he waited for the consolation of Israel, and ver. 38. that Anna spake of him (being brought into the Temple) to all them that looked for Redemption in Jerusalem, ma∣nifestly shews that there t was such a seeking, a waiting and longing for the promised Shilo among them by such as seriously wished for it, as well as others did in scoff ask after him, or murmure at his delay.

Of him that was so sought, it is said, as to the circumstance of time, that he should sud∣denly come▪ i. e. suddenly after that his Mes∣senger had come and prepared the way before, as Christ did after John Baptist's preaching: or suddenly, i. e. unawares, when men should not think on, or be aware of him, as Kimchi takes the word here to signify; the time being not precisely in the Prophets determined, accord∣ing to what is said in Daniel, The words are closed up and sealed, till the time of the end, Chap. XII.9. Whence perhaps it is that the Jews reckon the Messiah among the things that come vunawares, 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 x 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 like∣wise 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 alte∣rations 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 Sa∣lomon, 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 se∣verall times, we read: He was there first pre∣sented by his Mother, Luc. II.22. there again when he was twelve years old, found sitting among the Doctors, ver. 46. where, in his an∣swer 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 non-Latin alphabet 〉, 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 aHosan∣nah's, and Blessed be he that cometh in the Name of the Lord: and in it a 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 Mes∣siah) here spoken of, was to come while the Temple (that Temple then built) was stand∣ing. 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.

b 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 stand∣ing. 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 Tem∣ple: he desired to see no more for the com∣pletion 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 Jeru∣salem. 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 accord∣ing to this Prophecy, and that of Haggai, he was by the Jews of that time expected to Page  52 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 mani∣fest 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 a∣bove 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 describ∣ing that Temple then built, saith expresly, this house; by this house, to understand a house after this (as Abarbinel doth) is such a per∣verting 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 cMaimonides seems to make use of, when finding no Temple for their yet vainly expected Messias to come to, saith,

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 d Interpreters hence usually taken, viz. that because the Temple is called his Tem∣ple, 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 ere∣cted, and appropriated to him: and so we know that at Jerusalem to have been dedicated to the only true God. Here therefore it being called Christs Temple, it shews that he is true God, one with the Father. This argu∣ment, though pious and conclusive to Chri∣stians, yet a learned e man would not have to be much insisted on, as to the signification of the word 〈 in non-Latin alphabet 〉Heicul, inasmuch as it doth not only signify a Temple, or House, of worship, but also a Palace; and so he thinks the Jews may put it off by saying it signifies only, the Messiah shall come to his Palace. But I sup∣pose they would not fly to that, I do not find any of them that do.

The ordinary Expositors that we have of them (as R. Salomo Jarchi, Aben Ezra, Da∣vid Kimchi, as likewise R. Tanchum) do not at all meddle with interpreting this word: only Abarbinel (who, as we said, interprets the Lord, not of the Messiah, but of the Shecinah or glorious Presence of God, or God himself) explains it, to his 〈 in non-Latin alphabet 〉 Heical, which is 〈 in non-Latin alphabet 〉Bebeith mikdasho, in his Sanctuary: by which he will have to be meant 〈 in non-Latin alphabet 〉Habbeith haatid, that house, or Temple, which is to come, or shall hereafter be built: or, as in his Commentary on Haggai he calls it, 〈 in non-Latin alphabet 〉Beith shelishi, the third house. By it then here I doubt not but they all under∣stand it a Temple properly so called. But how∣ever they may otherwise seek to evade the force of this argument (and this I mean of them who confess by the Lord here to be meant the Messias;) whether by saying, it may be cal∣led his, because by him built (according to Maimonides) or because he should frequent it, or otherwise; certainly the other argument for proof of his being come, because the Temple, to which he was to come, is so long since de∣stroyed, is unanswerable, and their talking of a third Temple, without any ground in Scripture, so long and still in vain expected by them, under which this Prophecy is to be made good, (as if it were not long since fulfilled, while that second Temple was standing, as we are assured that it was) is a mere dream of men choosing to themselves strong delusions. Which lest any of theirs by enquiring into it, should discover, they (weary, it appears, or ashamed of the length of the time of their vain expectation, or not knowing how they should satisfy such as should enquire into it;) have long since, by a severe way interdicted all such enquiries, by saying f〈 in non-Latin alphabet 〉Tippach rucham (or Atsman) shel Mechashebe hakketsim, Let them burst (or, breathe out their souls) that enquire after the ends (or pe∣riods) and terms of time, viz. concerning the coming of the Messiah. And that perhaps may be the cause why their Expositors in this place say so little of it, viz. how, or when, the Lord should come to his Temple. Certainly without acknowledging Christ the true Messiah, and him to be come in the flesh, and both God and man, there cannot any thing be said that can give the true meaning, or shew what was re∣quisit for the fulfilling of this Prophecy here, and that cited out of Haggai of such affinity with it. And no wonder to see them who wil∣lingly and obstinately decline the one only way of manifest truth, to run on in such different Page  53 tracts of error. It follows in the Text,

Even the Messenger of the Covenant whom ye delight in.] Where our Translators rendring the copulative 〈 in non-Latin alphabet 〉, which ordinarily signifies and, by even, give us to look on these words as a farther description of the same person who was called the Lord; and that is (as hath been said) Christ Jesus, who though he be one with his Father God eternal, yet humbled himself for mens sakes to be as a Messenger from his Fa∣ther to them, to declare unto them his will, and to be unto him obedient in all things that he gave him to do. This proves not, that he is not one God with the Father, though as a Son he yielded obedience to him, and performed his work. Here is nothing in this that takes away either g unity of essence, or equality of power. So that we need not to depart from this notion of Messenger, or Angel, to render it Prince, as a learned h man, by the use of the word in another language *, thinks it may be proved in the Hebrew, and here also to signify. It will come but to one pass, he is Prince of the Covenant, for the same reason that he is called Messenger, or Angell of it: which is because in him God founded the new Co∣venant of Grace, and by him as Mediator of it, administred it; he, not only declaring it, but ratifying it with his own Blood, and re∣ceiving into it as many as lay hold on him; even that new Covenant (of which he is Me∣diator, Heb. XII.24.) better then the old, and established on better promises, Heb. VIII.6, 8, &c. spoken of, Jer. XXXI.31. no more comprehending Jews alone, but Gentiles also. In which regard God saith of him, I will give thee for a Covenant of the People for a light of the Gentiles, &c. Isa. XLII.6. in whom he was reconciling the World unto himself, 2 Cor. V.19.

In this that we say, that it is b•t the same person who is called both Lord and Messenger, we have most of the Jewish Expositors con∣senting. So R. Salomo, and Aben Ezra and Kimchi, and R. Tanchum, and Abarbinel in a secondary Exposition; but yet in this divided among themselves, that i some of them say by both is meant God himself, i. e. God the Father, by others the Messiah. Against the former is hence an evident proof, that of God the Father it cannot be meant, because a Mes∣senger is necessarily a distinct person from him that sends him. The Lord therefore and Mes∣senger here spoken of, must, as we affirm of Christ, needs be so. As for those who interpret both, as we do, of the Messiah, though much differing from us, as concerning the nature of his person; yet there is no occasion to dispute with them concerning that here, in that they agree, that the person by both titles described is the Messiah. As for others, who take by the Lord to be meant one, by the Messenger of the Covenant, another; so vain and absurd are their fancies, that to name them will be sufficient confutation of them, as not only that uncouth as well as novel opinion of Abarbinel, making it to be the King of Persia, who had sent them home from their Babylonish Capti∣vity; but also that of some more ancient, who would have to be meant Eliah, whom they would have to be called by that title, be∣cause he alwaies presides at the Rite of Cir∣cumcision, the sign of Gods Covenant with them, which they thus make out,

A pretty story, whereby to delude themselves, and amuse the people from further enquiry after the truth, which if it were found only in trivial fabulous Books might pass as a fancy, but that it should be quoted by their serious and grave k Authors, as a thing pertinent to this place, and ground∣ed on it, cannot but seem as strange, as it is groundless and ridiculous.

What is added, whom ye delight in, shews that with great longing they expected of old his coming, as a time that should bring much cause of joy and rejoycing to them: and what follows as repeated, Behold he shall come (or cometh) saith the Lord of hosts, shews the cer∣tainty of the thing, as sure as if it were already done. God engageth both his truth and power in it, he saies it, and every word of his is truth, and he that saies it, is the Lord of hosts, God of all power, and can and will effect what∣soever he saith.

Behold he cometh] not as Abarbinel (as we have seen) would have it, hath or is already come, that so he might apply it to the King of Persia, who made with them a Covenant of Peace; but 〈 in non-Latin alphabet 〉yabo, shall certainly come, 〈 in non-Latin alphabet 〉 Biz∣mano, in his time, as Kimchi truly explains it. And not only so, but if we look on the place before named to which he should come, viz. his Temple, it will give us necessarily to un∣derstand, as to the time too; that he was to come while that Temple was yet standing, as Groti•s well observes.

And here before we proceed, it will be covenient to take notice what the same learn∣ed man suggests to us on the next verse, viz. That Christs coming, when spoken to, and of the Jews, denotes not only his first manife∣station Page  54 in the flesh, or the Temple; but all the time from his first preaching to the destruction of the City of Jerusalem, and of the Temple. Otherwise, more distinctly the word is applied to a l threefold coming of Christ, 1. His coming in the flesh, to be born among men. 2. His coming in Judgement for vengeance to his enemies, and deliverance of his Servants in this World, as he did come at the destruction of the Jews. 3. At the end of the World, at the day of Judgement. And so understanding it as particularly respecting the Jews, we shall easily perceive here a full and satisfactory an∣swer to those murmurers and scoffers of those times, who seeing the prosperity of some wic∣ked men (as it is in the last verse of the pre∣ceding Chapter) said, every one that doth evil is good in the sight of the Lord, and he delighteth in them, or, where is the God of Judgement? Though such who impiously question Gods Justice, deserve no other answer then to feel it, yet in much condescension he here vouchsafes them such an answer as to let them know, that though he doth not presently proceed, as they would have him, but seem to neglect or wink at the doings of wicked men; yet he is not ne∣gligent, but in his own appointed time will so order things, as shall make it manifest to all, that he took notice all the while of what was done. This time, as to them, he here ex∣presses to be that coming of Christ, which is in these and the following words described; in which time was his just judgement signally executed before the whole World, as to what concerned their Nation: And so the question, why God suffers the wicked, oft, most to flo∣rish? as to them of that Nation, the People then by the Prophet spoken to and of, is fully decided by what was in that space of time by him brought to pass, so as to stop the mouth of any other, who shall in like blasphemous manner question his Justice; by warning them to leave to him his own time to execute his just Judgements, and rather to prepare them∣selves for that time, which certainly shall come upon them, then in any way to doubt of it.

The things here spoken do more particularly concern the Jews, but are to all, and to us, for * examples, and are written for our admoni∣tion, God having several waies of executing his Judgements, but proceeding still according to the same rule of Justice. They likewise con∣cern rather more general and national impie∣ties, and judgements accordingly executed; yet so, as every particular man may thence take instruction, that none who taketh care of his waies, seeing such as are openly wicked to prosper and florish, should thence take occa∣sion of murmuring and questioning Gods Ju∣stice, nor any wicked man that prospers in this World, should, because God suffers him so to do, for that justify himself, or think him∣self good in the sight of the Lord, or that God delighted in him, but be assured that a time will come, when God will execute just Judgement on him, however for a time he forbear him, and so deal with him in particular, as he here threatneth to do with the wicked of those times. He hath other waies of coming, besides that here spoken of: to every man, at his death, and after judgement, which though R. Salomo, as we have seen, doth ill in making the prime and literal meaning of this place, as he doth, yet so far he is true, that certainly God will by it come to every man in parti∣cular, and then judge and distinguish them ac∣cording to the things that they have done, not the things that they have enjoied in this World. His deferring them till then is not a sign of his liking to them, but shall make (if they by re∣pentance prevent it not) for their greater con∣demnation and misery, and so shall it appear that they are out, who for what they see them here to enjoy shall account them happy. See Luke XVI.25.

This may seem a digression, as not pertain∣ing to the literal meaning of the words, yet may be not impertinent, in regard that both the present words and other passages after in this Chapter, cannot but suggest such conside∣ration of Gods just Judgement both for pri∣vate persons, and whole Societies of men, to us. That some m Christians anciently should interpret the word, come, in the first place, of Christs first coming, and in this second, of his coming to Judgement, cannot but seem strange. Doubtless, here is but one and the same co∣ming spoken of, and the repetition of the pro∣mise of it, doth but confirm the certainty of it, and that was the first coming of his, then, when these words were spoken, to be expected by the Jews. The words will naturally bear no other sense.

But who may 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 Ju∣stice, and having had promises from God of one who should set all things to right, as doubt∣ing Page  55 of the truth of those promises, seeing them so long deferred, ask'd, nWhere is the God of Justice? where is the promise of his coming? He answereth them therefore, that he is not ne∣gligent 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 ac∣cording to their desires, and they should have great cause of rejoicing, in seeing the wicked severely dealt withall, and themselves esta∣blished 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 en∣joiments, 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 right∣eous should not without o 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 p 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 ut∣termost, 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 de∣stroyed 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 there∣into, viz. by taking up their Cross and fol∣lowing him. True peace and joy he promiseth to them, but not without the preceding trial of q 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 ex∣pected at his coming; but that r for judgment he came into this World, (as is here prophe∣sied that he should) which, if we take his com∣ing 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 Pro∣phecies, had other notions like those, that we have expressed, of the day of his coming and ap∣pearance, by that Tradition which those since report to us, as from them, of the 〈 in non-Latin alphabet 〉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 sTalmud: 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 o∣pinion 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 〈 in non-Latin alphabet 〉Cheble hammeshiach, the pangs or dolors of Mes∣siah, 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 af∣flictions 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 Page  56 (as the sense) thence be collected, as a sum∣mary 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 t〈 in non-Latin alphabet 〉, 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 〈 in non-Latin alphabet 〉Chebel, or 〈 in non-Latin alphabet 〉Chabalim, or in constru∣ction 〈 in non-Latin alphabet 〉Cheblo, or 〈 in non-Latin alphabet 〉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 by such terms as were then in use among them, and in their mouths, set forth those dolorous times which they did talk of and expect; so to warn them to prepare for them, as now at hand; and a certain proof, that Messiah, of whose being come they were, by their own confession, to be a sign, was now come, and they ought to acknowledge it. And in expressions so full of dread doth he describe those pangs, sorrows, or afflictions, of that time and day of his coming to the Jews (which were accordingly made good in that space of time, which we said to be compre∣hended under the day of his coming, and his appearing) as that nothing can surpass or e∣qual them, but the day of his last coming, at the terrible day of Judgement, to all People at the end of the World; insomuch that it may even seem doubtfull, whether that day were not meant by divers of them, in those Chapters of Mat. XXIV. Mar. XIII. and Luc. XXI. which we have cited. At least, this is set forth as a type and figure of that: insomuch that as well in respect to this time of such tribulation, as had not been from the Creation, here spoken of, as of that, might be said, as well concern∣ing even the Elect among the Jews, (for whose sakes our Saviour saith, those daies should be shortened, whereas else no flesh should be saved, Mat. XXIV.22.) to whom the issue should be v salutary, as concerning the wicked, to whom it should be for destruction, Who may abide the day of his coming, and who shall stand when he ap∣peareth? which in S. xLuke is expressed by being accounted worthy to escape all those things, that should come to pass, and to stand before the Son of man. What we, with most others, ren∣der, who may abide, &c. is by the Vulgar Latin rendred, who shall be able to think of the day of his coming, and who shall stand to see him? To express emphatically, I suppose, the terror here intimated. For if none can think of it by reason of the power or dreadfulness of his Majesty, who shall be able to abide or bear it? saies S. Jerom, including both significations. Not that the word 〈 in non-Latin alphabet 〉Mecalcel, or its root doth properly signify to think of (it is no where else so found) the properer signification being to bear, or sustain, which it hath, Jer. XX.9. And so farther describing the terror of those times, or giving a reason of the terror of them, he adds, For he is like a Refiners fire, and like Fullers Sope. In words taken from things of known and ordinary use, he describes the se∣verity of those Judgements, which should then come on all in that Country, for trial to all, and destruction to the wicked. He is (saies he) like a Refiners fire, or as the construction will also bear, as yrefining fire, though the other seems more proper. The use of that fire is to melt metals and try them, that so what is pure may be by it self retained, the dross being either consumed, or so separated as to be taken away from it. And then the People being com∣pared to mixt metal, that hath in it what is pure and what is dross; and the Lord that should come in Judgement, being compared to fire, which shall throughly try that metal; the mean∣ing will be plain (as R. Tanchum expresses it) that he will consume or take away the trans∣gressors and rebellious amongst them, as the Refiners fire consumes or separates the z dross of melted metals, and cleanseth them from what is false and unsincere: and this so, as that the good and sincere shall at once be put to severe tryal, every one in their own persons, as the good metal also, the sincere gold or sil∣ver endureth the hardship or trial of the fire, though preserved, and at last coming forth more pure, refined and purged: So as this may be applied to what concerns them in their parti∣culars also, which by those tryals and afflictions shall be made sensible of their sins, and what is amiss in them, that so purging themselves from them, they may become vessels of greater honor, sanctified and meet for the Lords use, and prepared unto every good work, as the Apostles words are, 2 Tim. II.21. But the words seem here more to concern the whole mass or community of the People, all calling themselves by the same name of Gods People; but many of them being not so, whom now by the refining fire of his Judgements he would distinguish from the true Israelites, and by the same means prove the one, and bring to de∣struction the other; as was actually done by those heavy calamities, which ended in the de∣struction of the Country, City of Jerusalem, and the Temple, by the Romans, about the 70^th year of Christ. The same is plainly likewise the meaning of the other similitude added, and like Fullers Soap, the use of which is to scour wooll or cloth, and purge out all spots and stains in it, and take them away, leaving the wooll or cloth, though by the same means fretted and rubbed, the more white or brighter colored. As that takes away all spots, so shall he take away all wicked ones, saith R. Salomo.Page  57 The wicked may well be compared to spots in the garment of a People, as S. Jude calls them in the Assemblies of the Christians spots in their Feasts of Charity, Jude ver. 12. The word 〈 in non-Latin alphabet 〉Borith, which ours and others render Soap, the vulgar Latin and others also render Fullers herb. Concerning the primary signification of the word, there is doubt both among the a Jews and others: but, which is all that is to the purpose, it is by all agreed on to be somewhat, which in those times and places the Fullers, or Scowrers of Cloth, used to take away spots and stains, cleanse and whiten Cloth withall, having (as Grammarians will) for its root 〈 in non-Latin alphabet 〉barar, which signifies to cleanse, make white and clean, as Dan. XI.35. Now what our Translators, and most others supply by, he, attributing it to the Lord spoken of, Kimchi doth it by, it, attributing it to the time called the day of his coming, and when he shall appear; and takes refining for an epi∣thet to fire, but then maketh the sense the same, thus, And that day shall be as fire which purgeth the dross from silver; so shall that purge or separate the wicked from the good, and the wicked shall be destroyed, and the just or righteous shall remain: and so in the other similitude.

Here we may not pass unobserved that di∣vers Christian b Expositors interpret this, not of those visible judgements and afflictions which we have spoken of, but of the irresistible force of Christs word and preaching, which may be compared indeed to fire, as Jer. V.14, and XXIII.29. and is expressed by things of greatest force and power, which nothing can resist, as Heb. IV.12. by a two-edged sword, piercing even to the dividing asunder of soul and spirit, &c. and called a discerner of the thoughts and intents of the hearts, which spared no sin or sinner; and of the efficacy of his c grace and spirit working on the obdurate hearts of men, and the like: which may be added to what hath been said, as the words seem to require it should. Otherwise, I suppose the way that we have taken to give a fuller and more pro∣per meaning of the words, and such as will be of more use in dealing with the Jews to con∣vince them, that all here spoken hath been ful∣filled, all those calamities, those pangs of the Messiah, which they expected that the coming of Messiah should be accompanied with, did accordingly seize on them in that day of his coming; including the time (as we said) from his preaching to the destruction of the Temple, brought on them by their obstinacy in refusing to hearken and turn to him: and so what is here said, to intimate what is more fully de∣clared by Christ in the Gospels concerning that time. The other d Exposition alone perhaps will not gain much from them.

As to the expression here used, it may be compared with several others in the Scripture: So (as Aben Ezra and Kimchi will) with what is said, Zach. XIII.9. where God saith, I will bring the third part through the fire, and I will refine them as silver is refined, &c. as likewise, Isa. I.25. I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin: and Ezech. XXII.18, 19, 20, 21, 22. as they gather silver, and dross, and iron, and lead, and tin into the midst of the furnace, and blow the fire upon it to melt it;eso will I gather you in my anger, and melt you, &c. (v. 20.) as silver is melted in the midst of the furnace, so shall ye be melted, &c. (v. 22.) and Luk. XII.49. I am come to send fire on the Earth, &c. and II Thess. I.8. f where he speaketh of a time, when the Lord Jesus shall be revealed from Heaven in flaming fire, &c. with other like places. Which what judgements they concern will not be to our purpose at present to enquire; but only thus much, that it is usual to compare Gods severity in proceeding against sin, to such purging and refining fire, which melts and tries the whole mass, but purifies the good, and g refines it, and separates and consumes the dross. So those judgements often fall promiscu∣ously on all both good and bad; but the end is different, and when the wicked are destroy∣ed, the godly are only purged and made more precious in the sight of God, yet so as that in regard of that severe examination and trial, which they shall endure; even in respect of them also it may justly be asked, who may abide the day of his coming? &c. According to the same notion he adds in respect of the present trial here spoken of,

And he shall sit as a refiner and purifier of silver, &c.] R. D. Kimchi, as before, so here also, what ours and others attribute to the person of the Lord, takes as spoken of the time called the day of his coming, thus giving the meaning of the words,

But the word 〈 in non-Latin alphabet 〉 properly signifying to sit, may seem more to agree to Page  58 the person, then time, though it make not much difference in the meaning. And it cannot be here strictly taken in the notion of sitting, however it be attributed to the person; but rather to signify his set purpose and resolution of so doing, as one that fits to a work. He shall set aside all other works, that he may be as a re∣finer, saith R. Salomo, scarce warily enough; inasmuch as one work hindreth not him from attending to others; except we take his mean∣ing to be, that he shall so fully do that busi∣ness, as if he attended wholly to it. The Chalde renders it, He means (saith R. Tanchum) The letter or particle 〈 in non-Latin alphabet 〉C, which is a note of similitude, being in ei∣ther way omitted, because the meaning is clear.

And he shall purify the Sons of Levi, and purge them.] He shall cleanse them as silver that is tried in a furnace of earth, purified seven times, Psal. XII.6. The Sons of Levi.] Of the Priests who were the Sons of Levi, we have in the former Chapters heavy complaints, that they in nothing performed their duty aright, but profaned Gods holy Name, his Altar, his Offerings, and Service; and adulterated and violated his Law: of them therefore seems here particular mention made, and promised or de∣nounced, that he would take them (who should have directed and been examples of good to o∣thers, but were wholly corrupt, and ill exam∣ples to them) in the first place into a strict examination, and reform what was amiss in his worship and their performance, so far that he lothed their offerings, that hereafter he might in an acceptable manner be worshipped, and have offerings offered to him in righteous∣ness, such as should be pleasing to him.

But who are meant by the Sons of Levi is not well accorded by Expositors. Who of old were called by that name is manifest; but now the outward part of Gods Service being al∣tered, the persons also, by whom it is to be performed ought to be so too, though under the same name set forth. The change of the Law, and the change of the Priesthood or Mi∣nisters, necessarily accompany one the other, Heb. VII.12. By the Sons of Levi here there∣fore n some understand in general all Christians, who are all in Christ made a holy Priesthood to offer up spiritual Sacrifices acceptable to God by Jesus Christ, I Pet. II.5. all Priests unto God, Rev. I.6. and v. 10. o or the whole Church, by naming the Levites, who were anciently the chief part thereof. p Others understand the Priests or Ministers under the new Testament, who succeed under the Gos∣pell, in the place of those under the Law; as the Apostles and Disciples of Christ, and their Successors: q Others, the Sons of Levi, pro∣perly so called, or the race of Aaron accor∣ding to the flesh, of whom this is verified; in regard that many of them by the power of the word of God, were purged and purified from their former corruptions and errors, and re∣duced to the acknowledgement of Christ, and true worship of God, according to the per∣fect 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 corru∣ption, 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 de∣scribed) shews, when so many of them toge∣ther 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 ve∣rified 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 re∣garded 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 obla∣tions; 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 ac∣cept, Page  59 before their offerings can be r acceptable or their Sacrifices sweet unto him. That there∣fore among these that are here called Sons of Levi, (whether be meant all Christians, or those that are peculiarly separated to the mini∣string 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 of∣fering 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 s spirit of judge∣ment 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 fol∣lowing words.

Then shall the offerings of Judah and Jerusalem be pleasant unto the Lord.] Judah and Jerusa∣lem 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 t rise and begin∣ning, though since spread abroad through the World; so that it will be all one to say the of∣ferings 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 fu∣ture 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 u Prayers, x Alms, Praises, Eucharisti∣cal 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, y 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 con∣sisting in offering oblations, that name is trans∣ferred 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 z some. a Others, in the time of the first Temple, and when the worship of God florished in Judea: or b the time of the Tabernacle that Moses pitcht.

But it will not concern particularly to de∣sign 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 loth∣some 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 ar∣gument in this kind looked on, not only by c some Christian Expositors, but by a Jew also. Abarbinel makes it as a proof against R. Salo∣mo's interpreting what is here spoken, concern∣ing death, and the punishments in another World, because, saies he, that which is here said of offering offerings, 〈 in non-Latin alphabet 〉is a thing that doth not be∣long 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 con∣sider 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 Page  60 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, un∣till the destruction of the Country, City, and Temple of Jerusalem; and considering what was done in those times, we shall easily per∣ceive 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 Pro∣phets 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 ser∣vice, they be not consumed as dross.

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 que∣stion 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 un∣derstand, that God will judge by the Messiah, God the Father in and by the Son. For the Fa∣ther 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. whe∣ther therefore this be looked on as spoken in the Fathers name, or in the person of the Mes∣siah, as dVatablus 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 e some others. f 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 cor∣rect, 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 men∣tioned, to you; that is, to that generation which shall be in that day, and the generations that are past, if they received not their judge∣ment 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 〈 in non-Latin alphabet 〉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 g 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 h 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 me∣mories 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 sen∣tence 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 Page  61 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 com∣mon 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 de∣generate times, they addicted themselves to the like vain diabolical arts, (one here named comprehends the rest, which in the Law are distinguished by several names) is proved by the learned D^r Lightfoot by several instances on Mat. XXIV.24 And of the rest of the sins here reckoned up, the same will be to be said, that as they of former times before the Babylonish captivity, and destruction of the former City and Temple, were guilty of them, and by them pulled on the whole Nation those heavy Judgements, besides those which in their particular persons they were for them liable to, either in this life or the other, so these also, after their return from that captivity, (not taking warning by what had happened to their Ance∣stors, and they had either tasted of, or could not but have fresh in memory,) casting off the fear of God (which in the last words of the verse is assigned as the cause of their so doing) did again give themselves up to the like, so far, that God again threatneth them with like national Judgements. In rendring the words, whereby the last sin here spoken of is described, viz. and that turn aside the stranger from his right, the words from his right being put in different characters, sheweth that they are not expressed in the original Hebrew, but are supplied for making clearer and fuller the sense; the words literally sounding only, that turn aside the stranger: So do some of the * Jews think a sup∣ply for that end necessary, and therefore un∣derstand 〈 in non-Latin alphabet 〉Mishpat, Judgement, as if it were 〈 in non-Latin alphabet 〉Vmatte mishpat hager, and that turn aside, or pervert, the judgement of the stranger; which is in the text it self put in, where a curse is denounced against this sin, Deut. XXVII.19. (and there is the word 〈 in non-Latin alphabet 〉matteh, perverteth, in the singular number, and therefore with the letter 〈 in non-Latin alphabet 〉H in the end, where∣as it is here in the plural, and therefore with •i in the end. Which I suppose is all that the Masorites, or those that took care of the right writing and reading of the Hebrew Text, would have here to be observed by that note of theirs, which i some take notice of, viz. that it is not else where read with 'yod in the end; not that they would have us think it ought here to have been written with 〈 in non-Latin alphabet 〉H; for here it is in the plural, as the rest of the Nouns here are, as R. Tanchum notes; of which yod in the end is a sign, and the letter 〈 in non-Latin alphabet 〉H of the singular.

That among the sins here reckoned up as provoking God to come in judgement, is not mentioned Idolatry (as great as any, and which the former Prophets under the first Temple did oft inveigh against) Abarbinel notes the reason to be, because that under the second Temple that sin was not found amongst them. The same Doctor on the last words, and fear not me saith the Lord, notes, that he intimates, that if they should fear him, and k repent of these sins; he would pardon them.

Saith the Lord of hosts.] This intimates the certainty of what he saith shall be, that they may take due notice of it, which is also as∣sured in what follows, ver. 6. l Divers con∣nect the last words with the former thus, and against those that do not fear me,* including, with those guilty of the former sins, all others who fear not the Lord.

For I am the Lord, I change not; therefore ye sons of Jacob are not consumed.] These words are very differently expounded, at least applied, by Interpreters; especially as to the latter part of them. The connexion of the former part of them with the preceding, according to the way that we have gone, will be easy; viz. That although he have so long forborn to take ven∣geance of the wicked, yet they are not to think, that it is because he approves of their doings, or is grown neglectful of those that take care to serve him; but that he will in due time exe∣cute his judgements on the one, according to what he hath threatned against such as go on in evil waies, and shew his care of the other; inasmuch as he is still the same God of judge∣ment, unchangeably the same, a hater and cer∣tain avenger of evil, and a lover of good: and therefore all his threats and promises, however seeming to be deferred, shall in their due time certainly come to pass, and have their due ef∣fect. But how then doth what he subjoins, therefore, (or and) ye sons of Jacob are not con∣sumed? follow on these? Because (as we said) Expositors in giving the meaning of these words much differ, it will be convenient to take some of their Interpretations distinctly.

R. Salomo's note on this place is, Although I do defer my anger, I have not changed my Page  62 mind [or purpose] from what it was at first, as that I should love the wicked, and hate the good. And ye Sons of Jacob, although [some of you] are dead, or have died, in their ini∣quity, and I have not taken punishment of those wicked in this life, yet ye are not consumed; ye are not consumed, or brought to nothing, be∣fore me; I have left your souls to execute my Judgement on them in Hell: according to Jo∣nathan's Chalde Paraphrase which is, And ye of the house of Jacob think that he who dieth in this World, his Judgement ceaseth: as much as to say, Ye in your opinion say, my Judgement is fru∣strate, or ceaseth, because there is no farther time to take vengeance on him. But our an∣cient Doctors, saith he, otherwise expound it, I have not changed or returned, or done a se∣cond time, I have not smitten any other Nation, and returned, [or m been changed, to it, or smitten it a second time.] But you have I pre∣served, or caused, to abide after many punish∣ments. n My arrows are consumed or spent, but ye are not consumed.

R. D. Kimchi's Exposition is thus, for I the Lord change not, for whatsoever I have spoken, though for a long time to come, shall certainly so come to pass; for I change not, neither do my words change: and all the things to come, which I have spoken to you by my Prophets, shall so be, or come to pass. The Verb 〈 in non-Latin alphabet 〉Shaniti hath the signification of changing, as if he should say, I change not from word to word, from purpose to purpose, or liking to liking, i. e. that I should one while say or like one thing, and another while another. And ye Sons of Jacob are not consumed; as other Nations are consumed, of whose name no memory is left, and who are destroyed from being a Nation: but ye are not consumed, neither shall you be con∣sumed; for ye shall alwaies be separate among the Nations, that ye may be one Nation in the Earth; although you be led captive, and dis∣persed 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 ini∣quities. 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,

Thus Kimchi.

Abarbinel, though he dissent from R. Salo∣mo 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 di∣stinct time and judgement, as not seeing in his way how well to joyn them, thus here speaks;

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 im∣mortality of the Soul, which things being com∣mon to all men, and before known to all the Jews, cannot be the utmost meaning or con∣clusion 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 a∣way 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 judge∣ment, 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 judge∣ment, whereby God in that appointed time should clear his Justice, which they now look∣ing on the prosperity of the wicked called in question, and make manifest his immutability in his hatred of the wicked, though he do not pre∣sently 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 judge∣ment: 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 Page  63 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 Ex∣position 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 judge∣ment 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 cer∣tainly 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 mean∣ing 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 ren∣dred, and particularly of the two Verbs, the first in 〈 in non-Latin alphabet 〉Lo shaniti, I change not; the other in 〈 in non-Latin alphabet 〉Lo celitem, ye are not con∣sumed: 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,

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 mean∣ing 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 wic∣ked, and in his appointed time bringing to con∣dign 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 approved of such things or persons, which he had for∣merly declared his dislike unto.

This while with them we look on, as the import of the word here, we cannot but won∣der at the impudence and folly of that railing Jew oLipman, who saith that Christians go con∣trary to the meaning of what is here said, in affirming, that God, who before had not flesh and blood, was changed to be flesh and blood, or, as another Copy hath it, who was before only the Father, and the Holy Spirit, was af∣terward changed to be the Son. In which obje∣ction of his is only much malice and imperti∣nency; inasmuch as by nothing that the Chri∣stians say, nor by any consequence that can be drawn from what they say, can it be concluded that they affirm any change or alteration in God or the Godhead, with whom they pro∣fess to be no variableness, neither shadow of changing, either in his nature or any of his attributes, all things remaining in him, the eternal Trinity, one God in three Persons, as they were from eternity; nor by Christs taking the Manhood into God, was there any change of God into Man, nor confusion of substance, or alteration of person. Again, inasmuch as, that he might pick a cavil against Christians, he takes the word which here denotes Gods immutability in his Will, Word, Decree, and purpose, which with the Jews the Christians absolutely affirm, as if it imported here immu∣tability of nature or substance, (though that be most true also:) so that it is a cavil sought, not offered to him, either by the word as here used, nor any thing by the Christians affirmed. He had no occasion to say this, but he having said it, it was convenient to take some notice of it, lest others of his Sect might applaud him in it, and think to be true what he feigneth.

But of the concurrence of the other Jews, in rendring the latter Verb in the same notion that our Translators do, who render it are not consumed, we take more notice, because some learned Christians take it in another significa∣tion, and would have it rendred, And ye sons of Jacobpdo not desist, or leave off to do evil: so in Munster and the Tigurin Translations more lately: And the Septuagin• of old seems so to have taken the word to signify, reading this word with the two first of the following verse, And ye sons of Jacob have not r•c•ded from the unjust dealings, or wickedness of your Fathers: Page  64 as likewise the printed Arabick Version fol∣lowing that, and the Syriack also. And from the word in that notion rendred, would flow a very convenient sense, taking the whole verse as a confirmation of what is before said; and that they certainly must expect that judgement denounced to come in its appointed time, in∣asmuch as the Lord is unchangeable in his pur∣pose of punishing incorrigible, unrepenting sinners, and they would not leave off their evil courses, nor repent them of their sins, nor desist from them.

But others, and they the major part, viz. all that follow the vulgar Latin and diverse others also of modern Interpreters, prefer, with the forementioned Jewish Writers, the other notion of being consumed, as more usual to the Verb in the Conjugation or form here used; according to which our Translators render are not consumed: but then in giving the meaning and connexion of the whole verse, there is a∣mong those who embrace this signification of this word some difference. Some taking it as speaking of the time past or present, make the coherence with what goes before, and the mean∣ing, to this purpose, as may be collected out of them put together; that doubtless it shall be so as he said, he will come in judgement to those sinners. For he (the Lord) who hath determined and pronounced that he will not leave impenitent sinners unpunished, doth not change his will and purpose. But how then is it that the Sons of Jacob, whose Fathers and themselves have been great and obstinate sin∣ners, have not long since been, or are not yet consumed? It is from the same unchange∣ableness in God, who as he is just, so is like∣wise merciful and long suffering, not willing the death of sinners, but rather that they should come to repentance: and therefore determined as to execute justice, so not to be hasty in exe∣cuting it, but to give space for repentance, that so the necessity and equity of his judge∣ments executed on such as would not lay hold on his mercy by repentance, while they had time allowed for it, may appear: and besides, that he might shew how just he was in keep∣ing promise, and his Covenant made with their Forefathers, Abraham, and Isaac, and Jacob in so long sparing for their sakes their re∣bellious posterity, who would make no end of sinning: So that it was not through any change in him, that they have not yet been consumed, but shall now be severely punished; but from his mercy and their obstinacy opposing and reje∣cting it. So that they cannot but say (if they will rightly consider the matter) it is of the Lords mercy that we are not consumed, because his compassions fail not. Great is thy faithfulness, Lam. III.22, 23.

This, however they differ in expressions, seems to be the scope that the most of q Expositors will have these words to aim at. There are that read them by way of interrogation or admira∣tion, rFor I the Lord change not, and are not ye, O Sons of Jacob, consumed? how wonderful a thing is it that the Lord being immutable in his judgement against refractory sinners, they should not yet be consumed! how hath mercy prevailed against judgement! This falls in with what hath been already said, and requires the same answer.

There may be proposed another way thus,

s Of which that you may not doubt, you have from a contrary effect and evidence of my immutability a proof; for there∣fore ye Sons of Jacob are not consumed; though the wicked have hitherto domineer'd, and wic∣kedness reigned, yet you true Sons of Jacob, that fear me, as Jacob did, have been preserv'd; by virtue of my promise and mercy they have not been able to root you out.

But as we saw before, that by a learned Jew it is noted, that this Verb is to be rendred ra∣ther in the signification of the future, and with respect to what was to come, not to what was past or present; so it is by t some of good judgement and learning among Christians also taken, that the words may be rendred, There∣fore, or and, ye Sons of Jacob shall not be con∣sumed, as part of the Prophecy of what should be to the godly, when the Lord should come to execute his Judgement spoken of on the wicked: and for making out the meaning to this purpose, they understand by the Sons of Jacob the godly amongst the Jews, (they who being of the Faith of Jacob, 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 ap∣pear 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 sin∣ners, 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 Pro∣mise 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 judge∣ments 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 prophe∣sied of had its execution and completion in the Page  65 destruction of the City and Temple of Jerusa∣lem, and the wicked obstinate sinners of the Jews in it; God provided for the escape and deliverance of such as had embraced the do∣ctrine 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 Ja∣cob 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 uni∣versal 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 te∣stifies in the 3^d book of his History, Cap. 5. and Epiphanius de Ponderib. Cap. 15. u we can∣not 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 evi∣dence of fact, that there is no ground by ver∣tue 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 an∣swer to that blasphemous murmuring and que∣stioning in the last verse of the preceding Cha∣pter, 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 e∣xample, to teach them that though God for a while in his forbearance and giving time to re∣pent, 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 judge∣ment 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 ex∣pounding these words, hitherto.

Even from the daies of your Fathers ye are gone away from mine Ordinances.] The connexion of these words with the former is by Exposi∣tors differently given, according to their dif∣ferent 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 fol∣lowing words some of those their sins particu∣larly enumerated.

According to those who render it in the no∣tion of being consumed, and take it in the sense of the time past or present, they will be an am∣plification of Gods mercy in that they have not been, nor are yet consumed, by aggravation of their sins from their long and obstinate con∣tinuance in them without repentance of, or turning from them, which by the same un∣changeable 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 con∣taining an answer to what was, whether by impatient murmurers or s•offers objected a∣gainst Gods justice and immutability of his me∣thods in proceeding against wicked doers, being in the sixth verse concluded, he passeth to a x 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 judge∣ments; for removing which, and preventing those more terrible ones mentioned in the fore∣going 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 com∣passion 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 Page  66 address to the People of that time alone. So Juniusy and Tremellius look on it as a new con∣test or expostulation, added to those former, against contempt and profanation of his wor∣ship (c. 1. v. 6. and c. 2.10.) 2^ly, Against ille∣gal Marriages, Polygamy, and Divorce (thence to vers. 17.) 3^ly. Against their murmuring, repining, or scoffing at his Justice and Judge∣ments, (v. 17. of that second Chap.) with an answer hitherto. And now 4^ly here against sa∣crilegious detention of tithes and things belong∣ing to God hence to verse 13. where and in the following verses he adds another against their slighting of his worship and of repentance. So Grotius looks on it likewise as a distinct speech, saying that here leaving off to speak to whom he spake in the last words, he returns again to speak to the wicked. And according to this supposition, that here is a transition to a new matter of expostulation, without min∣gling this verse with the preceding, in constru∣ction or continuation of sentence, will be the plainest way of proceeding to what follows.

Even from the daies of your Fathers ye are gone away from mine Ordinances, and have not kept them.] Abarbinel notes that in these words, ye are gone away from mine Ordinances, God ac∣cuseth them of breach of his affirmative Pre∣cepts, or those that injoyned them to do such things, as he commanded: in the other, and have not kept them, of the breach of his nega∣tive Precepts, or such as forbad them to do such, or such things, which he saith is agree∣able to an observation of their ancient Doctors, that the latter word 〈 in non-Latin alphabet 〉Shamar is usually applied to negative Precepts: but without this nicety of distinction R. D. Kimchi gives the meaning in plain and perspicuous words, thus.

In much like manner Grotius; That here, while he mentions their doings, are intimated such evils and judge∣ments, as they had already pulled down on themselves, and should farther pull down if they continued in those waies, is manifest by what follows; as in the subsequent verses, where such evils are named, so in the next words of these, wherein he exhorts them to repentance, as the only means to remove what they already suffered, or were further threatned with, and to reconcile him whom they had provoked, to themselves, and regain his favor. Return unto me and I will return unto you. Return unto me by repentance, and I will return unto you in mercy and favor, and care over you, by my good Providence. Remove you the evil of your doings, and I will remove the evil of my Judgements, the effects of my displeasure for that evil. a God neither recedes nor returns, but when he shews tokens of his displeasure he is said to turn away; when of his favor to return.

But ye said, wherein shall we return?] The import of these words is by b some here given (as of like expressions before in this Prophet) if ye shall say wherein shall we return? and R. Tanchum well notes that the particle 〈 in non-Latin alphabet 〉be, in, or with, in the word 〈 in non-Latin alphabet 〉Bammeh, in what, or wherein, hath here the force or signification of 〈 in non-Latin alphabet 〉from, as in some other places; for that the sense is not in, or with, what thing shall we return unto thee? but from what thing shall we return, &c.? Whether they openly and in words said thus, or inwardly and in their thoughts, is all one; what they thought or said in their hearts, being as well known to God, as what they uttered with their mouthes; it argues their c great impudence, who being called on by God to return from their sin, would not acknowledge themselves guilty of any thing that they should repent of, or amend in themselves, but in justification of themselves, say, d what is there in us that needs to be re∣formed? Kimchi thus paraphraseth it,

To this he returns them answer by specifying what besides those things they were guilty in, viz. in their defrauding him in tithes and offerings: and he so doth it, as to give them notice of the hainousness of that fault, saying,

Will a man rob God? &c.] Of these words we find far different Translations, as 1. That of the ancient Latine, Si affiget homo Deum, quia vos configitis me, which the Authors of the Doway Translation in English, render, shall a man fasten God? because you do fasten me, with which though a harsh sense, the Tigurin Version also agrees; though noting in the Margin, that otherwise it may be rendred, do violence to, and pierce, and otherwise, take away by force, and that instead of God, may be rendred, Judicem, the Judge. 2^ly, That of the Greek, will a man supplant God? because ye have supplanted me. And 3^ly of the Chalde, will a man provoke a Judge to an∣ger? because ye provoke me to anger. And 4, the Page  67 Interlineary Version, Will a man take away God by force, (which must be understood of the things pertaining to God.) 5. Ought a man to snatch (or take away by rapine) those things that are Gods? because ye snatch away those things that are mine, as Pagnine. 6. As Munster, Will a man do violence to the Judges? because ye do vio∣lence to me.

That we may judge between these, and if there be any other that differs in sense from some of these, and clear the sense, it will be expedient to enquire into the signification of the principal Verb in this expression, because on the acception of that depends the main of the matter, either for preferring any of these before the other, or reconciling them, if it be possible. That word (or verb) rendred by ours, Rob, is 〈 in non-Latin alphabet 〉Kaba, of which we may observe, that it is found but seldom in the Scriptures, viz. here in this and the following verse four times, and in Prov. XXII. twice in the same verse, viz. the 23. verse, and not elsewhere, I mean in the form of a Verb, for to look after some Nouns which have the same radicals, which are but two neither, in Scripture, viz.〈 in non-Latin alphabet 〉Koba, a Helmet, and 〈 in non-Latin alphabet 〉Kubaath, Dregs, will not be much to our purpose. And this seldom use of it makes the signification not to be so well known as that of words oftner used. Diverse of the e Jewish Grammarians and In∣terpreters tell us that it signifies, to take away by violence, to rob (as ours well here express it) or to spoile, as in the forecited place, Prov. XXII.23. they render it: for in both places, viz. here and there, it seems to have the same signification. f Others looking on it as a Chalde or Syriack word, at least of more use in that Language, thence would have us take or look for the signification of it: and in that the most usual notion of it is, to fix, or fasten, to stick in, and the like. If this, as the learned NicholasgFuller observes, be looked on as the primary signification, then because this is done by a vio∣lent percussion, or striking, the other which the Jews give of oppressing, or taking away by force, or robbing, may be looked on as a Metaphorical use of it, as agreeing in the act of violence or force with it. But however they fall in together in this common notion, I know not why that given by the Jews may not be thought as proper a signification of the word, when that Tongue florished in its latitude an∣ciently among them; except we shall think the notion of doing violence, to have been the more general and ancient notion of it. Surely the places which it is found in, in the Hebrew Text, which we have cited, do seem to require some other signification then that of fixing or fastning. And the Doway Translators who here render it, fasten, in the parallel forecited place of Prov. XXII.23. render it pearse. And R. Salomo on that place, notes that in the Syriack Tongue it signifies also, to rob, as he proves by an example out of the Talmud. However these two, of robbing, or taking by violence from, and fastning, are the two main significations attributed to the word, to which all others given to it ought to be reduced, and what is spoken in exposi∣tion of it to be examined by.

Now of these significations, the Jewish Ex∣positors more generally follow that which, as we said, they give us, of violent, spoiling, taking from, or robbing. And so doth one of them, who translating this with the other Prophets into Arabick, renders it by 〈 in non-Latin alphabet 〉Gasaba, which is violently to take away. But the Latin, as we see, follows the second, of fixing, or fastning; which yet divers of those Expositors which follow that, will not have to be understood properly of fastning, but rather of piercing and striking or sticking in; that so the meaning may be, that by sinning against God, as they did, they did, as it were, pierce and wound him, i. e. grieve and afflict him. So h divers learned men that follow the Vulgar Latin, giving to the word a figurative signification. But if we were to follow this Translation, I should ra∣ther choose to take the word fasten in a more proper notion, as it will denote, to restrain, as what is fastned is restrained, bounded, or li∣mited, that it cannot go farther, and so is as it were shortned, or kept short, stinted and stop∣ped.

This notion may be illustrated out of the use of the word in the Arabick Tongue, wherein the root 〈 in non-Latin alphabet 〉*Kabaa signifies to shrink in, or pull, or put in, as when a Tortoise shrinketh his neck into his shell, or a man his head into his shirt, or garment, to hide it; and to turn in, as when one turneth in, or doubleth inward or outward the mouth of a Sack, or Bag. According to this notion, to fasten God, in respect to the matter of tithes and dues here spoken of, will be, to shorten that proportion that was due to him, to restrain and stop his allowance, and detain part of it from him, not giving the full of that which he by his Law required, nor in its due time, but limiting and bounding it, ac∣cording to what they thought fit. And to this meaning seems Aben Ezra to incline, while he expounds it, to retain, or detain that which is due, which will also be confirmed by what follows, verse 10. Bring ye in all the tithes; in∣timating that part of them were detained and stopped by them. And this being granted, these two Translations, will a man rob God? and will a man fasten God? though at first hearing they seemed very wide from one another, do meet in a middle notion of straitning, or restraining; he that detains ought of a mans allowance, that Page  68 pincheth (as we say) or shortens him in it, and doth not give him with a cheerfull eie his full due and proportion, doth rob him, as well as he that by force takes away from him what he hath. And so to fasten, or fix God to their allowance and stint him, not giving him his whole due, is to rob him.

And so these two Expositions, which seemed most different, being brought thus far to agree, it will not be hard to reduce the rest to one of the forementioned significations. As for the La∣tin or Modern Versions, it will be plain. The ancienter Greek rendring the Verb by supplant, seems to have taken it to have the same signi∣fication with 〈 in non-Latin alphabet 〉Akab (which consists of the same letters though otherwise transposed) to supplant, defraud, or deceive (whence Jacob ac∣cording to Esau's interpretation, had his name, Gen. XXVII.36.) but it falls in well with the first signification, according to which the other Greeks render it more plainly, 〈 in non-Latin alphabet 〉, will a man defraud his God. The Chalde rendring it, by, provoke to anger, useth his liberty of a Paraphrast, rather then a litteral Translator, the provoking of God to anger being an effect of what they did, he expresseth the sin by its effect and consequents; and so in rendring Judges (wherein he is as we saw by some o∣thers followed) what we and most others ren∣der God, taketh the word in a signification in which it is also used elsewhere in Scripture, viz. to signify iJudges, who supply the place of God, and not only God himself.

By this enquiry into the signification of that word which we proposed, have we not only discovered the grounds of the different Trans∣lations of this place, but in part also shewed how they are between themselves more recon∣cilable then at first sight or hearing might be judged. By what hath been said will also easily appear, that among all there is not a more con∣venient or justifiable rendring then that of ours, who translate it to rob, which will express where∣in they sinned in defrauding God, either by taking away or abridging and detaining what was due to him: And so from this necessary digression in looking into the signification of the words, return we to consider the scope of them.

Will a man rob God?] This question thus put serves not only to convince them, that they were guilty of the breach of Gods Ordinances, which they denied themselves to be, but shews together the greatness of the sin wherein they offended, as a thing which even the common consent of men, and their reason shewed most unfit to be done. Do ye not know that it is not fit that a man should rob his God? saith A∣barbinel, his God, or Gods, for the word Elohim is the plural number, in which though it be usually spoken of the one true God, yet it is also other where so used as to comprehend also Idols and false Gods, such as men made and took to themselves in the place of God, though they were indeed no Gods. And k some conceive, it ought here so to be taken, and that so there is a greater Emphasis in the words and force, for convincing them of great impiety, by shewing that they who knew and acknow∣ledged the only true God, and pretended to serve him, did yet that towards him which any idolatrous, ignorant heathen would not dare, or offer to do toward their false Gods. Would any of them rob, or sacrilegiously defraud those whom they took, though falsely, to be Gods, of such dues, as under that notion of God, were looked on as belonging or due to them, though they were such as could do them no good? none of them, but would abhor it as a wicked thing. Ye therefore are worse and more wicked then any of them, for ye have robbed me, your Be∣nefactor, from whom ye have all that ye have. They also who take (as we before said) God here for Judges, or great men, look on it as an argument concluding from the less to the greater. If men dare not, or will not, or ought not to provoke such persons as are in autho∣rity among them on Earth, by defrauding them of what is due to them, as it is plain they will not, or ought not; how much more ought you to beware of offending against me by robbing and defrauding me?

Yet ye have robbed me.] Ye have done it, yet ye deny it? They said, or were, or be∣haved themselves as if they said, wherein have we robbed thee? seeing they will not perceive or acknowledge wherein they had done it, he particularly expresseth it to them, saying, In tithes and offerings, in that they detained, and did not duly and willingly bring in those dues, which he that gave them all that they had, did require, that they in acknowledgement of his bounty, should offer and return to him, as a portion by him reserved to himself for the main∣tenance of the Priests and Levites, and such as waited on his service, and for the relief of the poor, out of such encrease of their Fields, and fruits of the Earth, and the like which he gave them. In detaining these from the Priests and Levites, to whom by his command they were to be given, and so robbing and defrauding them, they, he saith, robbed him himself. If they thought by this means to have * any ease or greater store to themselves, being, as it appears by what follows, then under a judge∣ment of famine or scarcity, he gives them to know that they are in this deceived, and their penury, not their store, shall be encreased by the continuance of his curse upon them, say∣ing in the next words.

Ye are cursed with a curse, for ye have robbed me, &c.] The words thus read, give us the effect, and ill consequence of that their sin of robbing God in tithes and offerings, and so the coherence is plain, and is that, which by many, if not most, Expositors is followed; and will be all one as to that, whether it be read as by ours, and others, in the present tense, ye are cursed, as speaking of a curse already on them, or (as Grotius takes it) in the future, of a curse to come, or at least to be continued on them, ye shall be cursed; viz. for this your sin, even because ye have robbed me, great evils (such as appear to be in the following verses, l pe∣nury and scarceness) shall come upon you; as if he should say, because you have scanted me, I will scant you, and repay you in your own measure. But a late learned m man thinks the meaning to be mistaken in this rendring, and that to be put for the effect, which was indeed the cause of their robbing God, viz. that there∣fore they robbed him, because they were cursed with that curse of s•arcity. He doth not (saith he) make the robbing of God the cause why they were cursed, but his curse the impulsive cause why they robbed God: For they pre∣tended that it was not to be thought much that they detained the tithes and offerings; seeing they were forced to it, by reason of the want of the fruits of the Earth caused by the curse of God. But God required that though they had scarcity, and his curse were on them, yet they should bring in his full tithes of what they had, which if they did he promiseth to return and bless them. This exposition he pre∣fers before any, though he name another also, viz. by way of Interrogation, ye are cursed with a curse, and do ye rob me? i. e. Is it not a wonder that ye are not deterred by the pu∣nishments which I have sent on you, but do rob me even when ye are cursed? or without an interrogation, ye are cursed, and yet ye rob me, even this whole Nation: as if he should say, I cannot but accuse you of great pervers∣ness and stubborness, who when ye be cursed by me, go on to rob me, and that your whole Nation. This he saith, excepting against the or∣dinary Translations and Expositions. But if we consider the words in respect to what precedes, we shall find them to comprehend what is by either said.

In the second Chapter, v. 2. we hear God threatning to send a curse upon them, yea, telling them that he had already cursed them. The sins for which he there threatens them are manifest out of the foregoing Chapter, to have been their misbehavior in bringing their offer∣rings to God, in that they offered polluted bread upon his Altar, and in that they brought to him, to whom the best of their substance was due, that which was torn, lame, sick, and corrupt. There was in that plainly a robbing of him, while detaining to themselves the best things which were due to him, they gave him only the worst, and that which they cared not for. And for that, he threatneth, if they would not amend it, to send a curse upon them; yea, tells them that the curse was already gone forth: they that would rob him in that kind, would not stick to rob him in others also, though not fully expressed till now, viz. in defrauding him by detaining their tithes and offerings, which here mentioning, he mentions again that curse by their evil dealing brought upon them, and tells them that it should not be re∣moved, till they brought in all the tithes into the storehouse; so that we may conceive, the cause of the curse to have been their robbing him, and then the curse being a curse of scarcity and penury, that to have caused them, that they might make themselves whole, as much as they could, to detain what they should have given him, which he shews to have been a wrong course, and a farther cause to him of continuing the curse on them, which should not be removed but upon their amendment of their doings; so that, if it be asked what was the cause of the curse on them, we may say with ours and other Interpre∣ters, that it was, their robbing of God: if, what was the cause that they pretended for their robbing of God, we may say with that learned man, that it was the penury or scar∣city which by the curse of God was brought on them: they pretended that his tithes and offerings would be more then they could spare out of that small store which he gave them, or their wicked thought (as if they stood on even terms with him) was, that seeing he had stinted and abridged them of what he was wont to give them, they would abbridge him of what they were commanded and ought to give him: If then it be further asked what was the effect of this their proceeding to rob him; that it was a continuance of his curse to them. So that though we look on what he saith as true, in respect of the cause which they pretended for the robbing of God, yet we cannot but according to what others say look on that their fraudulent dealing, as a cause provoking God to send his curse on them, and so to joyn both Expositions together. And in this the Jewish Expositors shew us the way. R. Salomo Jarchi thus expounds them,

Aben Ezra thus, R. David Kimchi, thus, and lastly A∣barbinel,

What is added, even this whole Nation, R. David Kimchi thinks to intimate, that the whole Nation was not equally guilty of the other forementioned sins, but of this they were. n Some joyn these words with the former words, thus, ye are cursed with a curse, even this whole Nation, because ye have robbed me: but the plainer construction seems that which ours fol∣low, ye are cursed with a curse, and (or for) ye have robbed me, even this whole Nation, all of you have done it; joyning them with the immediatly preceding words. The sense will be much the same, and one infer the other, a ge∣neral sin and a general curse; so that these words will necessarily be referred to both, and shew both the extent of the sin, and of the curse, all the whole Nation being concerned in both. And for the punishment they repined, but did not repent of the sin, but rather more obstinatly went on in it, and thought to have stood it out with God; but they took not a right course herein, they could not by this get the better of God. If they would be eased of the curse, it must be by pacifying him, not by thinking to make themselves whole out of his part; and therefore he shews in the next words, what is the only way for them to take, even to amend in themselves their errour.

Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, &c.] Their sin it appears consi∣sted, in that they detained part of those tithes, which they ought, according to the Law, to have paid, and did abbridge God of his due; some (it seems) they brought in, as much as they thought good, not so much as he had com∣manded. So that by this means there was not sufficient maintenance for those who were to wait on his Service, the Priests and Levites, and were by that his due to have been main∣tained, that without distraction they might attend on their office; this their doing is called robbing of God.

For illustrating the things here said, it will be convenient to look on what we have of the History of those times recorded in the Book of Nehemiah, in which we read, c. 5.3. that there was a great dearth among them. And this curse, here spoken of, seems to have been a present dearth or scarcity, not only one threat∣ned for the future: then c. XIII. v. 10, &c. that

And the occasion of this appears to be, because all the tithes were not paid, for so upon Nehemiahs contending with the Rulers about it, it is said, v. 12. Then brought all Judah the tithe of the corn, and the new wine and the oyl into the trea∣suries, or storehouses, as in the margin, and as here translated; the word being in both the same, denoting such a room as was at the Temple appointed for the laying up of those things brought in, as *v. 5. of that XIII. ch. is Page  71 described, viz. a great room, or rooms, where they laid the meat offerings, the frankincense, and the vessels, and the tithes of the corn, the new wine, and the oyl, which was command∣ed to be given to the Levites, and the Singers, and the Porters, and the offerings of the Priests. But those things were not duly given to them as it appears by reason of the Peoples defect in bringing them in. Grotius thinks that the sin, here found fault with, was, that whereas out of the Terumah or offering mentioned, Deut. XVIII.4. and such other gifts as were due to the Priests, they ought to have main∣tained the daily Sacrifices; they either did it not at all, or in such illegal fraudulent manner as is reproved in the first Chapter, and that the Priests took the whole tithes to themselves, and did not give to the Levites what ought to have been distributed to them, viz. nine parts of them, and that the whole Nation became guilty in robbing God, because that when they saw the Levites were not maintained out of the tithes, they abstained from bringing them, and so God was robbed; both because such things were not performed to him, for which the offerings were given, and because the Levites were not maintained, as they ought to be, but forsook his Service for want of su∣stenance, and so he was deprived of their Mi∣nistry.

But neither here, nor in Nehemiah, is any thing specified in these kinds, but only the People accused for not bringing in all their tithes, by which failure in them, there was not meat in his house, i. e. maintainance, for his Altar and those that ministred at it, and did Service in his House, whether Priests or Levites. For which sin he is angry with them, and commands it here to be redressed by the whole Nation, which were all guilty, by their bringing in all the tithes into the storehouse; and so in Nehemiah it is said that that zealous Governour caused all Judah to do, and that he then set treasurers over the treasuries, to see them distributed as they ought. How long before that was done, this was spoken by the Prophet, the History of the Scripture doth not make clear. But herein do these two Books well agree, in that both here and there a dearth is spoken of: and as here the People are re∣proved for robbing God in tithes and offerings, so there it is testified that they did detain them; and whereas, here they are exhorted to re∣dress that sin, by bringing them all duly in, for removing the curse that was on them; so there we p read that Nehemiah prevailed on them so to do, as perceiving that there was no other way for averting Gods wrath from them. What was the issue on their doing so, the History doth not proceed so far as to de∣clare, but here in the Prophet we have assu∣rance, that if with a willing and pious mind they should do so, it should be good; God would remove the curse, and abundantly bless them. If they would be so just to God, and kind to themselves as to put it to the trial, by but doing what they ought to do, they should find that God would not fail in any measure of his Promise, but would on their obedience do more for them then by vertue thereof they might ordinarily expect. This he gives assu∣rance of in the next words, And prove me now herewith, saith the Lord of Hosts, if I will not open you the windows of Heaven, &c.

The connexion of these words with the for∣mer verse, and the meaning of them, as like∣wise with the following, Abarbinel thus gives, [And if ye shall say that this curse on the fruits of the Earth, is not because of this, but that it is an accident to you, come now let us make a trial, Bring ye all the tithes into the storehouse, as much as if he should say, give the tithes and offerings in full measure, and with a good eye, and bring them into the Lords storehouse, that there may be meat, i. e. sustenance, and maintainance for the Ministers of my House, the Priests and Levites, and prove me now by this. For (saith he) though the Law saith, ye shall not tempt the Lord your God, Deut. VI.16. q yet now for your information at this pre∣sent (on this present occasion) prove me, and tempt (or try me) if I will not open you the windows of Heaven, to give the rain of your Land in its season, in such a manner as that I will pour out upon you a blessing to 〈 in non-Latin alphabet 〉Beli dai, i. e. not to enough only, and such as shall be sufficient, but more and more then enough, that is, a great addition: (but R. D. Kimchi, saith he, expounds it, till there be not vessels to put it in;) and by this ye shall know that for transgressing in matter of tithes, this curse hath been on the corn (or encrease of the Earth) hitherto. And because the Locust and the Cat∣terpillar came upon them▪ and devoured their fruits in the Fields and Vineyards, therefore he saith, and I will rebuke for you (or for your sakes) the devourer, viz. the Locust which de∣voureth the encrease, (or fruits of the Earth) in such a manner as that he shall not destroy any more to you the fruit of the ground, and of the Vine; * for by the will of God are the waies of them; the Beast of the Field, and the Fowl of the Air shall make peace with thee, and the Earth shall yield her encrease in full perfection, so that in respect of the abundance of the fruits which you shall have, all Nations shall call you blessed. And whereas you have been a reproach amongst the Nations, because of the famine occasioned by the curse, with which I cursed you, for your iniquities; now Page  72 when all the fruits shall be blessed, ye shall be counted blessed, and prosperous in the eyes of all Nations, and they shall say that your Land is a Land of delight, in which I delight, and that therefore the fruits thereof are blessed.] Thus have we given his words at large, be∣cause they give an entire and good Paraphrase and Exposition of these three verses, viz. 10, 11, 12. without interruption, yet because of some different Expositions of others, we shall again more particularly reflect on some of the words and expressions.

Prove me now herewith, saith the Lord of Hosts, if I will not open, &c.] r Some look on this as an implicite form of Oath, and an im∣perfect speech to be supplied, by adding after it, if I will not open, &c. then let me be account∣ed worse then my word, or the like; because it is usual with the Scripture, when things are to be expressed, which seem to denote some∣thing which may sound of blasphemy, or con∣tain any thing unfit to be said, to be silent, and rather leave men to conceive them, then to utter them, or else to use some more comely or honest expression. But however this rule may be elsewhere appliable, here seems to be no need of it. According to those here is a stop made after, prove me now here with, and a distinct member of the sentence to begin. But read all, as in our Translation and others in a conti∣nued sense, and the meaning is plain without any such supply, or any abruptness, in the speech, as if he should say, you, in doing what you do, take a wrong course; neither your de∣taining my dues, nor murmuring against my justice, shall any thing prevail for good or help to you in this curse of penury, under which ye suffer; but if you will find relief, do what I prescribe to you, Bring in all your tithes, &c. and thereby prove me whether I will not quickly remove the curse, by giving all necessary causes and means of a contrary blessing. And so it im∣plies a Promise, that he will do it, they shall certainly find it; s and that the parting with that which they detained, as fearing the parting therewith, should diminish their store, shall be a way, the only way for great encrease of it.

To this purpose R. D. Kimchi explains the words,

Pelicanus a learned and serious man in this Exposition follows him, who also from what is here said, with great reason urgeth on Chri∣stians under the Gospel, a diligent care of due and willing paying such tithes and oblations, as are for the maintainance of the Ministry, &c. As likewise tOecolampadius, saying, that Christian liberty exempteth none from tithes that were wont to be paid. But to receive what either they or any other in like kind, deduce and conclude from these words, will not be to our present purpose, which is to clear only the litteral Exposition of the words, and shew what meaning they will bear.

If I will not open, &c.] That which is here promised, is generally agreed on to be a plen∣teous rain, by restraint of which, there was occasioned a dearth in the Land, and this the Lord saith, he will give. Though the rain pro∣ceed from natural causes constituted by God, as other things in the order of nature do, yet the ordering of those causes and effects, as con∣cerning rain have alwaies been looked on as an immediate act of God himself, whereby his power and mercy towards men have been as visibly declared as in any thing, and as a par∣ticular act of his Providence, in causing it to come, (or not come) whether for correction, or for his Land, or for mercy, Job. XXXVII.13. It is therefore an ancient saying among the u Jews, that there be three keys which God hath reserved in his own hand, and hath not delivered to any Minister or Substitute, viz. the keys of life, and of rain, and of the Resurrection of the Dead; in the ordering of the rain they look on his great power to appear, no less then in giving life at first, or afterwards raising the Dead to it: agreeable to which S. Paul saith, that God left himself not without witness, in that he did good, and gave rain from Heaven, and fruitful Seasons, Act. XIV.17. It was a manifest testimony al∣waies to all Nations of his divine power, and so acknowledged; so that it will not be ne∣cessary to look into those many places of Scri∣pture, wherein he speaks of it as so, either by promising to give it for a blessing, or re∣strain it for a curse and punishment.

When he restrains it, he is in a figurative speech said to shut up Heaven, as Deut. XI.17. and Luc. IV.25. and to stop the windows of Heaven, Gen. VIII.2. equivalent to which is another expression of making the Heaven brass, Deut. XXVIII.23. and staying it, Hag. I.10. When he giveth it in abundance, he is said, to open the windows (or as x others the cataracts or floud-gates) of Heaven, as here; and like∣wise, Gen. VII.11. but there it was for a curse, (as sometimes he disposeth it, as we have seen out of Job XXXVII.13.) here for a blessing. Which way soever it be intended, there is no doubt but that the expression is (as Aben Ez∣ra notes) a proverbial phrase for signifying y great abundance: and because abundance thereof may be (as we said) as well for a curse Page  73 at sometimes, as a blessing at others; and it is in the disposal of God to order for which it shall be, to shew that his Promise here is for good, he adds, and pour you out a blessing, viz. of plenty, contrary to their present condition of penury. Both the rain, and the making it a blessing, is from him and his ordering. And he saith of that blessing, that there shall not be room enough to receive it. So according to our Translation; and so (as we already noted from Abarbinel) R. D. Kimchi (reporting it as from his Father) saith that the meaning is, in such plenty that you shall not have vessels, or storehouses sufficient to receive it. The words in the original are concise 〈 in non-Latin alphabet 〉Ad beli dai, and litterally signify only unto not enough, which being an expression not so intelli∣gible in other Languages, Interpreters different∣ly render and explain it in their own Tongues, which rendrings it will be to no purpose to re∣cite, inasmuch as they all agree in this, that it is an expression to denote great abundance, w^ch shall afford them not only enough to satisfy them, but more then enough, that they shall have to spare, plenty without measure, or such as for its abundance cannot be measured, as R. Tanchum expresses it. Instead of what is in the Text of our Bibles, is put in the Margin, zempty out, which either must be understood, as that in the Text, or else will not be so clear an expression, inasmuch as it may seem to im∣port, that Gods store may be emptied, which can never be. L. de Dieu would have it understood, as long as there is sufficiency, which is perpe∣tually, for Gods sufficiency cannot be exhau∣sted. But for the completing to them a bles∣sing contrary to the curse under which they suffered, it would not be sufficient that they should have rain and fruitfull Seasons; these might make the Earth yeild her encrease, and bring forth in plenty all manner of grain and fruits, and yet they by other means be de∣prived of them, as by Locusts, Canker-worms, Catter-pillars, and the like devouring creatures, which God calls his great Army, Joel II.25. which in a short time oft have destroyed the hope of the whole year, and occasioned great famines, when there hath been expectation of greatest plenty; and probably these were part of that curse now upon them. For perfecting therefore the blessing here promised on their amendment of their waies, he promiseth also to secure them from these, and all hurt by them, saying, I will rebuke the devourer for your sakes, (or to, or for you) i. e. that all things may prosper to you. The devourer; be∣cause there were many sorts of such creatures, as may devour and corrupt the corn and fruits, he puts a general name that comprehends all; all of them will he rebuke, i. e. hinder from doing hurt. They are wont to do hurt, not only to the fruits of the ground, the corn and herbage, but to the fruit-trees also, by causing them also not to be able to bring any fruit to perfection, as appears by Joel I.7. according to what some there expound the words. How∣ever that place be understood, the thing is known and manifest, and therefore both Mun∣ster and the Tigurin Latin Version, instead of what ours render, neither shall your Vine cast her fruit before the time in the Field, &c. trans∣late it, neither shall he (i. e. the devourer) make your Vine barren (or unfruitful to you in the Field,) and to that doth that Exposition of Abarbinel (which we have seen) seem to encline. The Verb 〈 in non-Latin alphabet 〉Teshaccel is of that form, as that it signifies sometimes to cause to make abortive, to deprive of, and the like in an active sense, as Deut. XXXII.25. The sword &c. shall destroy, or bereave, and Ezek XIV.15. If I cause noisom beasts to pass through the Land 〈 in non-Latin alphabet 〉 Veshiccelattah, and they spoil it, or bereave it. And in the same sense Hos. IX.12. 〈 in non-Latin alphabet 〉Shiccaltim I will bereave them, to omit other examples: And sometimes again in an absolute sense, viz. to be abortive, to be depri∣ved of, or cast fruit before it be perfect, as Gen. XXXI.31. Thy Ewes and thy she-Goats 〈 in non-Latin alphabet 〉 Lo shiccelu, have not cast their young (or been abortive,) and Job XXI.10. Their Cow calveth 〈 in non-Latin alphabet 〉 Velo teshaccel, and casteth not her Calf. Those therefore mentioned take the Verb in the former signification; ours and most o∣thers, both Jewish and Christian Expositors, in the latter, to which we the more incline, because otherwise here will be a change of the Gender in the Verb, speaking of the same thing, for that in the word destroy is mascu∣line, but here is feminine, so that they seem one to agree with the first Noun Locust, which is of the masculine Gender, and the other with Vine in the feminine, however such change of Genders may be admitted: and seeing though the Locusts destroy not the Vines, yet there may be other means, as Blasts, or Blights, and hurtfull Winds, and like causes, whether from within or without, which may make them loose or cast their fruit before it comes to ma∣turity, even after a great shew and likelyhood of plenty; from hurt by all such causes, whe∣ther from such devouring creatures, or any o∣ther means, God here promiseth to secure them upon their turning to him, and to give them both the encrease of the Earth, and fruit of the Vine, and so all necessary things in such plenty and perfection, that all Nations seeing Gods great goodness shewed unto them, shall call them blessed, For ye (saith he) shall be 〈 in non-Latin alphabet 〉 Erets chephets, a delightsome Land, or Land of delight, or desire; worthy to be de∣sired, Page  74 saith the Vulgar, i. e. (as a some will) a Land that men would desire to live in. So R. Tanchum, a Land to be desired and chosen for its pleasantness, and excellency, to the same sense that it is said, which is the glory of all Lands,bEzek. XX.6, 15. c Others with A∣barbinel understand it, a Land of desire, or well pleasing to God, i. e. such as he takes delight in, and shews extraordinary respect and favour to, both to the People and the Land, (as Aben Ezra) as he saith elsewhere of Zion, that she should be called Hephzibah, Isa. LXII.4. i. e. my delight is in her, because, saith he, the Lord delighteth in thee: and the comparing that place with this, seems to make for this Ex∣position, and it will be well illustrated by what is said, Deut. XI.12. a Land which the Lord thy God careth for, (or seeketh,) the eyes of the Lord thy God are alwaies upon it, from the beginning of the year, even unto the end of the year, viz. to give it its rain in due season, the first rain to make it spring up, and the latter rain to bring it to perfection, and so to pre∣serve the fruits of the Earth, that they might gather in their corn, and their wine, and their oyl, v. 14. which is the same care, and the same blessing that is here promised. This Ex∣position the Syriack follows, rendring it 〈 in non-Latin alphabet 〉Ar'o detzebyoni, A Land of my delight, good will or pleasure, i. e. to which I bear good will, or have good liking to. The Chalde likewise taketh it in, rendring, And all Nations shall praise you, because you dwell in the Land of the House of my Majestatick pre∣sence, and do therein my pleasure. He suggests therein a double meaning or respect to the word 〈 in non-Latin alphabet 〉Chephets, as first that they or their Land should be called a Land of delight, or good will, because God delighted to dwell in it, and secondly, because the Inhabitants there∣of did the good pleasure of God and delighted to do his will; and therefore he delighted in them, and to do good to them, as appeared by his extraordinary blessings poured out upon them, more then on other People, which they should all acknowledge and call them blessed for it; so saith the Lord of Hosts, of all the Hosts of Heaven and Earth, who hath power and command of all, and therefore so shall it cer∣tainly be, as he saith.

Your words have been stout against me, saith the Lord.] These words may be coupled with the former, as if they were a complaint of the Jews stubbornness, that though God had re∣proved them for their sins (such as have been expressed) and by some judgements warned them of his displeasure for them, and likewise had invited them to repentance, and promised upon their repentance to remove those judge∣ments, and turn the curse, with which he had cursed them, into a blessing, d yet this was so far from working in them repentance that they grew more and more insolent, and instead of acknowledging their faults and ill deserts, pro∣ceeded in speaking against him and his justice, as if he inflicted on them worse then they de∣served, not accepting of any service from them, and mean while seemed to favor those that were notoriously wicked, and tempted him, and despised him, e and so set at nought what by the Prophets was spoken to them for their good. Wherefore he proceeds farther to re∣prove them, and mind them of the ill conse∣quents of such their ill behavior, which shall be occasion of more heavy judgements, and fi∣nal destruction, as between this and the end of the Chapter he shews. Or we need not be sol∣licitous 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 f for the time to come, and of the terrible day of the Lord; after the former words inserted for shew∣ing them what was the cause of that judge∣ment 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 fore∣going Page  75 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 in∣solent words have ye spoken against me, saith Abarbinel; and that will be the sense however there be some little difference between g Trans∣lators 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; h 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 He∣brew Text; I suppose to express what some (as namely iKimchi) observe that the word 〈 in non-Latin alphabet 〉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 ren∣der it, what have we spoken against thee? But generally they render it actively, as it is else∣where used, as Ps. CXIX.23. Princes 〈 in non-Latin alphabet 〉 Binidbaru, spake against me; and Ezek. XXXIII.30. 〈 in non-Latin alphabet 〉Hannidbarim, which ours ren∣der 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 re∣port 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 〈 in non-Latin alphabet 〉 Shav abod Elohim. The Greek and ancient Latin, He is vain that serveth God, as if they had read 〈 in non-Latin alphabet 〉Obed, he that serveth, for Abod, to serve: but I do not suppose them to have read so, but only to have given the mea∣ning 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 k 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. lIf 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 ob∣servation.] 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,m 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 pe∣nitence, and n 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.

But the former constru∣ction seems plainer, in that the particle 〈 in non-Latin alphabet 〉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 co∣pulative conjunction, that we have done that, and that we have done this. Their complaint (ac∣cording 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 onow therefore) we call the proud Page  76 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, p 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, pre∣sumptuous sinners.] Such we look upon to be in a condition more to be envied and desired, then pityed or feared for, inasmuch as they en∣joy 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 〈 in non-Latin alphabet 〉Nibnu literally signifies) i. e. are firmly established, like a new building, saith q one, not likely quickly to fall or decay. They flourish in their offspring, say r others, alluding to the name 〈 in non-Latin alphabet 〉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 s one paraphrases it here: t they are not cut off, but leave a numerous posterity to keep up their name; or generally, they flou∣rish 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 a∣gainst obstinate, impenitent sinners. These are the words, or thoughts of those unsound ones in their Religion, and unsincere in their pra∣ctise, who, looking on what they saw at pre∣sent, and not on what should certainly in due time be made manifest for clearing Gods Ju∣stice, and his perpetual love to good, and hatred of evil, did hence take occasion of que∣stioning 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 particu∣larly 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 im∣patient 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 notwith∣standing 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 man∣ner, 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, mani∣festly 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 obje∣cted 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, trans∣fers the words to such times as they do not pro∣perly 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 Page  77 present time, and then such as should succeed them betwixt that and the destruction of Je∣rusalem 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 de∣scribed, yet, then mean while (as it follows in the next verse,) they that feared the Lord v 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 〈 in non-Latin alphabet 〉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 ex∣pressed, except we render it otherwise, as x 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 y seems somewhat harsh, in regard that the copulative, and, which is in the original, in 〈 in non-Latin alphabet 〉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, z these in vindication of it, be∣lieving 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 〈 in non-Latin alphabet 〉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 there, and others both here and there give it. For here he would have the words rendred, as continued with the former, and part of what those blasphemers, before mentioned, said, viz. that then they that feared the Lord were destroyed, from an∣other signification that the same root hath, and is used in, as in other places according to him and some others. So in II Chron. XXII.10. 〈 in non-Latin alphabet 〉Vattedabber, and she destroyed all the Seed Royal; and from it is the Noun 〈 in non-Latin alphabet 〉De∣ber, which signifies the plague, or such destru∣ctive sickness: so that according to him the sense is, that when the presumptuous sinners, that work wickedness, are set up, and though they tempt God by exposing themselves to the greatest dangers, are yet delivered; then at that very time they that fear the Lord pe∣rish, are cut off and destroyed, one together with another, 〈 in non-Latin alphabet 〉el, to, being here the same that 〈 in non-Latin alphabet 〉Im, with, (or, are by evil accidents in∣tangling them, made destructive and causes of perdition one to another,) as if the hand of God were upon them to confound and destroy them. Thus far he would have the words of those that spake against Gods Justice to reach, and then the following words, the Lord hearkned, &c. to be an answer from the Prophet to them; as if he should say to them, Know and consi∣der that to all this that you say, God hearkneth and heareth it, and that both the righteousness of the righteous, and the wickedness of the wicked are as manifest before him, as if all were written in a book of remembrance, that it might remain many daies, till the time of due recompence and reward, &c.

And the same way of Exposition with him doth Arias Montanus follow, and gives it as his own conjecture or opinion, probably having seen Abarbinel, else he would scarce have fal∣len in so fully with him here, as he doth in many other places, without mentioning him in Expositions singular to them: and this he commends as most agreeable to the words, but I see no reason to be of his opinion, but choose rather to follow that interpretation which our Translation, with the most both of Jews and Christians, gives, not making these first words a part of those stout words which the wicked spake against God, but a declaration of the behaviour of those that feared God; and the following, of the good consequence there∣on. So R. D. Kimchi perspicuously expounds them and the following.

These words of his we have set down at large, because they give exactly that notion concerning the distinction of the words from the former and the signification of the Verb 〈 in non-Latin alphabet 〉Nidbaru, which our Translators choose Page  78 to follow. And it is that wherein most both Jewish and Christian Expositors do well a∣gree; as likewise in what is meant by what he saith, and the Lord hearkned and heard it, and a book of remembrance was written, viz. that the Lord took due notice of what was said, (both by bad and good, say b some; which though it be true that he doth so, yet here more particularly it seems to be referred to the good,) and kept it in perpetual remem∣brance, in the register of his memory, if we may so speak, as certainly as if it were written in a book, according to the custome of men c, who note down in writing, or cause to be re∣gistred, such things as they would not forget, but be sure to call to mind, and shew that they took due notice of, as meet occasion and op∣portunity should serve; to reward those that had done them any service or deserved well, or whom they had a mind to do good to. Of Gods book, and things being written in it, there is we know often mention in the Scriptures, besides those places which Kimchi recites, both in the Old and New Testament; and every where is much alike to be understood, viz. that the things spoken of are as surely known, and had in remembrance with him, as if they were written down before him. And so where the books are said to be opened, it is the making manifest his knowledge of those things, by his passing sentence on men accordingly for good or bad: see Dan. VII.10. and Revel. XX.12. and Isa. LXV.6.

The book of remembrance, is here said to be written for them that feared the Lord, and that thought upon his name, viz. to give them assurance that their faithfulness to him, d how∣ever he did not presently reward them openly for it, yet was duly taken notice of by him, and in due time he would make it known by his distinguishing them from the wicked, and his great care of them to preserve them from those heavy judgements, and that destruction which should seize on the others, as will ap∣pear in the following words.

But before we pass to them, we may take notice of what is by some observed concerning the signification or force of that word which is rendred, and that thought upon his Name, viz. that it imports not a bare thinking of, but a due esteem and awful regard of, so as with all care to avoid all things that may tend to the dishonor of it; constantly to endeavor so to walk as beseems such who profess to know God and to serve him, as alwaies in his pre∣sence, and with respect to him, and fear of him. Those, saith Kimchi, are meant who alwaies think of, or meditate in the waies of the Lord, and the knowledge of his God-head, for his Name is himself, and he (himself) is his Name. Aben Ezra understands it of the wise in heart, who know the secret (or the mystery) of the glorious awfull Name. He seems to allude to what is said, Psal. XXV.14. the secret of the Lord is with them that fear him. R. Tanchum saith that the word 〈 in non-Latin alphabet 〉Choshebe rendred that thought on, imports or includes honoring and magnifying; according to the use of the word 〈 in non-Latin alphabet 〉Chashub, for one in dignity and high 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 〈 in non-Latin alphabet 〉Nidbaru, of which we have already spoken, because they seem to differ from the Latin and other Translations, rendring it, 〈 in non-Latin alphabet 〉, which usually signifies to mur∣mure or speak against, or to speak of with dero∣gation. 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 Ironi∣cally, 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 righte∣ous 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.eto 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 ear∣nest 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 f 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 re∣membrance, 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.

And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels (or spe∣cial treasures, as the Margin hath it,) &c.] According to this reading by ours and g 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 re∣ject 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 ap∣pear, yet by what befalls them as to the ordi∣nary 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 di∣stinction 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 h 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 i some ex∣presly note that it ought to be) and not joyn∣ing it with the word make, as if it were go∣verned 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 discri∣mination 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 pecu∣liarly belonging to me, and which I will pre∣serve as carefully as men do what they most esteem, love, and delight in.

The word 〈 in non-Latin alphabet 〉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 k 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 〈 in non-Latin alphabet 〉 Segullah, a pe∣culiar treasure to me above all People. And so Deut. VII.6. where is 〈 in non-Latin alphabet 〉Am segullah, a special People. And Psal. CXXXV.4. the Lord hath chosen Jacob unto himself, and Israel 〈 in non-Latin alphabet 〉 Lis∣gullato, 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 〈 in non-Latin alphabet 〉Se∣gullah, his Jewels, his special treasure, his pecu∣liar People, but only such who are mthe 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, 〈 in non-Latin alphabet 〉Segullah a special treasure or pe∣culiar People. Which title, as well as that of Israel, in the New Testament being transfer∣red 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 like∣wise look on, as bounded with the same limi∣tations, and therefore they that will have com∣fort in it, must approve themselves not only Christians in Name, but in Deed, by abandon∣ing 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 marvel∣lous light. By having these conditions in them must they approve themselves his special trea∣sure. 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 〈 in non-Latin alphabet 〉Asher ani Oseh, ca∣pable 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 Va∣tablus; 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 lPage  80 Vulgar Latin, (not as the Doway Version ren∣ders, in the day that I do to my peculiar.) The same way others take; and that so those words should be rendred by themselves inde∣finitely, 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 imme∣diatly preceding it, as ours do, though ren∣dring that otherwise then ours, viz. a congre∣gation, they shall be mine in the day when I shall make a congregation. So the Latin Translator points it, although possibly by otherwise di∣stinguishing 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,

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 Judge∣ments on the Nation of the Jews, for work∣ing 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 m 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 un∣derstood 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; n what to them happened being to others for example, and likewise to that great day of discrimination, the day of the general judgement; yea, like∣wise 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 sepa∣rate 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 o peculiar, from such as he will not own nor regard; and when he exe∣cuteth 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 affe∣ction 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 Expo∣sitors p also. There is another thing also here, by q some taken notice of in the expression, which may well be added, as making for the amplification of Gods goodness, and the con∣solation 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 trans∣gressions, and in great mercy save them, when he will shew no mercy to the wicked, but accord∣ing to their deserts in severity deal with them.

Then shall ye return and discern between, &c.] Then, when that day shall come, such an al∣teration 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 Page  81 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, r some following a reading that is in some Co∣pies of the Vulgar Latin, (viz. & convertimini, and be converted, or return) give us to take it as an exhortation to these wicked ones who spake blasphemously of Gods Justice to re∣turn 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 Tigurins Version also agrees; so it will sound, now therefore return, &c. to which will be reduced also that Expo∣sition of Pelican, If ye shall repent, ye shall dis∣cern. Others following another reading, which t 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, u or a conversion which they shall be forced to, by what they shall then, nill they, will they, necessarily discern and ac∣knowledge of the x different condition of those that serve God, and those that serve him not. With this rendring agree ours, and y they also who render, then being converted, or re∣turning, you shall discern. A late very learned z man, would have it rendred, and ye shall again see; that the meaning may be, Hereto∣fore, when I blessed my Church with prospe∣rity, then did appear a manifest difference betwixt the righteous and the unrighteous; now because my whole Church is under affli∣ction 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. a 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 where∣as 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 whe∣ther true or false, it may suffice as to the mean∣ing, to take the scope of the b 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 neces∣sarily 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 cVatablus, he points out the future Resurrection; and so think d others, as well Christians as Jews, as expresly eAbarbi∣nel, 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 be∣fore 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 there∣on. 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 si∣gnally made, as hath been already said, and will be in looking into the next Chapter, where∣in is both the certainty of the coming of that day, and the nature or manner of it more ful∣ly declared, and described in Prophetical ex∣pressions: 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 hi∣story 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 ful∣filled, either at a restauration of Israel, and subduing their enemies, at the coming of their Page  82 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 mani∣festly they were) at that long since past de∣struction 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 expound∣ing 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, f 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 descri∣bed, 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.