God's Love. MALACHI, L Israel's Ingratitude. unreformed (Nehemiah, 13, 5, 15-22, 23-30,), the profane and mercenary character of the priests, the people's marriages contracted with foreigners, and the non-payment of the tithes, and want of sympathy towards the poor on the part of the rich. Nehemiah, 6. 7, implies that Nehemiah was supported by prophets in his work of reformation. The date thus will be about 420 B.C., or later. Both the periods after the captivity (that of Haggai and Zechariah, and that of Malachi) were marked by royal, priestly, and prophetie men at the head of God's people. The former period was that of the building of the temple; the latter, that of the restoration of the people and rebuilding of the city. It is characteristic of the people of God that the first period after the restoration was exclusively devoted to the rebuilding of the temple; the political restora tion came secondarily. Only a colony of 50,000 settled with Joshua and Zerubbabel in Palestine (Ezra, 2, 64). Even these became intermingled with the heathen around during the sixty years passed over by Ezra in silence (Ezra, 9. 6-15; Nehe miah, 1.3.). Hence a second restoration was needed which should mould the national life into a Jewish form, re-establishing the holy law and the holy city, a work effected by Ezra and Nehemiah with the aid of Malachi, in a period of about half a century, ending with the death of Malachi and Nehemiah in the last ten years of the fifth century B.C.; ie, the "seven weeks" (Daniel, 9. 25) put in the beginning of the "seventy" by themselves, to mark the fundamental difference between them, the last period of Old Testament revelation, and the period which followed without any revelation (the sixty-two weeks), preceding the final week standing out in unrivalled dignity by itself as the time of Messiah's appearing. The seventy wecks thus begin with the seventh year of Artaxerxes, who allowed Ezra to go to Jerusalem, 457 B.C., in accordance with the commandment which then went forth from God. Ezra the priest performed the inner work of purifying the nation from heathenish elements, and reintroducing the law; whilst Nehemiah did the outer work of rebuilding the city and restoring the national polity. [Auberlen.] Vitringa makes the date of Malachi's prophecies to be about the second return of Nehemiah from Persia, not later than 424 B.C., the date of Artaxerxes' death (Nehemiah, 13. 6). About this time Socrates was teaching the only approach to a pure morality which corrupt Athens ever knew. Moore distinguishes six portions: (I.) Charge against Israel for insensibility to God's love, which so distinguished Israel above Edom (ch. 1. 1-5.). (II) The priests are reproved for neglect and profanation (ch. 1. 6-ch. 2 9.). (III) Mixed marriages, and the wrongs done to Jewish wives are reproved (ch. 2. 10-16.). (IV.) Coming of Messiah and His forerunners (ch. 2. 17-ch. 3. 6.). (V.) Reproof for tithes withheld (ch. 3. 7-12). (VI.) Contrast between the godly and the ungodly at the present time, and in the future judgment; exhortation, therefore, to return to the law (ch, 3, 13-ch. 4. 6.). The style is animated, but less grand, and the rhythm less marked, than in some of the older prophets. The canonicity of the book is established by the references to it in the New Testament (Matthew, 11. 10; 17. 12; Mark, 1. 2; 9. 11, 12; Luke, 1. 17; Romans, 9. 13.). CHAPTER I. angels, like the perpetual desolations of Edom, attests Ver. 1-14. GOD'S LOVE: ISRAEL'S INGRATITUDE: God's severity to the lost, and goodness to those graTHE PRIESTS' MERCENARY SPIRIT: A GENTILE tuitously saved. The sovereign eternal purpose of God SPIRITUAL PRIESTHOOD SHALL SUPERSEDE THEM. is the only ground on which He bestows on one favours 1. burden-heavy sentence. to Israel-represented now withheld from another. There are difficulties in reby the two tribes of Judah and Benjamin, with indi- ferring salvation to the election of God, there are viduals of the ten tribes who had returned with the greater in referring it to the election of man. [MOORE.] Jews from Babylon. So "Israel" is used, Ezra, 7. 10. Jehovah illustrates His condescension and patience in Cf. 2 Chronicles, 21. 2, "Jehoshaphat king of Israel," arguing the case with them. 3. hated-not positively, where Judah, rather than the ten tribes, is regarded as but relatively; i.e., did not choose him out to be the the truest representative of Israel (cf. 2 Chronicles, 12. 6; object of gratuitous favour, as I did Jacob (cf. Luke, 28. 19.). Malacni-see Introduction. God sent no 14. 26, with Matthew, 10. 37; Genesis, 29. 30, 31; Deuteroprophet after him till John Baptist, the forerunner of nomy, 21. 15, 16.). laid his mountains... waste-i.e., his Christ, in order to enflame His people with the more territory which was generally mountainous. Israel ardent desire for Him, the great antitype and fulfiller was, it is true, punished by the Chaldeans, but Edom of prophecy. 2. I have loved you-above other men; has been utterly destroyed; viz., either by Nebuchadnay, even above the other descendants of Abraham nezzar [ROSENMULLER), or by the neighbouring peoples. and Isaac. Such gratuitous love on my part called for Egypt, Ammon, and Moab (JOSEPHUS Antiquities. love on yours. But the return ye make, is sin and 10. 9.7 [MAURER]; Jeremiah, 49. 18.). dragous-jackals dishonour to me. This which is to be supplied is left [MOORE) (cf. Isaiah, 34. 13.). MAURER translates, unexpressed, sorrow as it were breaking off the sen- "Abodes of the wilderness," from an Arabic root to tence [MENOCHIUS] (Deuteronomy, 7. 8; Hosea, 11. 1.). stop, or abide. English Version is better. 4. Whereas Wherein hast thou loved us?-In painiul contrast to the -But if Edom say. [MAURER.] Edom may strive as tearful tenderness of God's love stands their insolent she may to recover herself, but it shall be in vain, for challenge. The root of their sin was insensibility to I doom her to perpetual desolation, whereas I restore God's love, and to their own wickedness. Having had Israel. This Jehovah states, to illustrate His graprosperity taken from them, they imply they have no tuitous love to Israel, rather than to Edom. border of tokens of God's love; they look at what God had taken, wickedness-a region given over to the curse of repronot at what God had left. God's love is often least ac- bation. [CALVIN.] For a time Judea seemed as desoknowledged where it is most manifested. We must late as Idumea; but though the latter was once the not infer God does not love us, because He afflicts highway of Eastern commerce, now the lonely rockus. Men, instead of referring their sufferings to their houses of Petra attest the fulfilment of the prophecy. proper cause, their own sin, impiously accuse God of It is still "the border of wickedness," being the resort indifference to their welfare. [MOORE.] Thus the of the marauding tribes of the desert. Judea's restorafour first verses form a fit introduction to the whole tion, though delayed, is yet certain. the Lord hath prophecy. Was not Esau Jacob's brother?-and so, as indignation-"the people of my curse” (Isaiah, 34. 5.). far as dignity went, as much entitled to God's favour 5. from the border of Israel-Ye, restored to your own as Jacob. My adoption of Jacob, therefore, was al-"borders" in Israel, "from" them shall raise your together by gratuitous favour (Romans, 9. 13.). So God has passed by our elder brethren, the angels who kept not their first estate, and yet has provided salvation for man. The perpetual rejection of the fallen voices to "magnify the Lord." acknowledging that Jehovah has shown to you a gratuitous favour not shown to Edom, and so ought to be especially "magnified from the borders of Israel." 6. Turning from the Reproof of the Priests. which the priests subsisted. They did not literally say, The Lord's table is contemptible; but their acts virtually said so. They did not act so as to lead the people to reverence; and to offer their best to the Lord on it. The people were poor, and put off God with the worst offerings. The priests let them do so, for fear of offending the people, and so losing all gains from them. irksome, and therefore try to get it over by presenting Ver. 1-17. REPROOF OF THE PRIESTS FOR VIOLAT ING THE COVENANT; AND THE PEOPLE ALSO FOR MIXED MARRIAGES AND UNFAITHFULNESS. 1. for you-The priests in particular are reproved, as their part was to have led the people aright, and reproved sin, whereas they encouraged and led them into sin. Ministers cannot sin or suffer alone. They drag down others with them if they fall. [MOORE] 2. lay... ta heart--my commands. send a curee-rather, as Hebrew, "the curse" viz., that denounced in Deuteronomy. 27, 15-26; 28. 15-68. curse your blessings-turn the bless people to the priests, Jehovah asks, whereas His love to the people was so great, where was their love towards Him? If the priests, as they profess, regard Him as their Father (Isaiah, 63. 16) and Master, let them show the reality of their profession by love and reverential fear (Exodus, 20. 12; Luke, 6. 46.). He addresses the priests, because they ought to be leaders in piety to the rest of the people, whereas they are foremost in "de-13. what a weariness is it!-Ye regard God's service as spising His name.' Wherein have we despised? &c. The same captious spirit of self-satisfied insensibility as prompted their question (v. 2.). "Wherein hast thou loved us?" They are blind alike to God's love and their own guilt. 7. Ye offer, &c.-God's answer to their challenge (v. 6.), "Wherein have we despised?" &c. polluted bread-viz., blemished sacrifices (n. 8, 13, 14; Deuteronomy, 15. 21.). So the bread of thy God" is used for "sacrifices to God" (Leviticus, 21. 8.). polluted thee-i.e., offered to thee "polluted bread." table of the Lord-i.e., the altar (Ezekiel, 41. 22) (not the table of shewbread). Just as the sacrificial flesh is called "bread." contemptible-(v. 12, 13.). Ye sanction the niggardly and blemished offerings of the people on-hypocrite. Not poverty, but avarice was the cause the altar, to gain favour with them. Darius, and probably his successors, had liberally supplied them with victims for sacrifice, yet they presented none but the worst. A cheap religion, costing little, is rejected by God, and so is worth nothing. It costs more than it is worth, for it is worth nothing, and so proves really dear. God despises not the widow's mite, but he does despise the miser's mite. [MOORE.] 8. Your earthly ruler would feel insulted, if offered by you the offering with which ye put off God (see Leviticus, 22. 22, 24.). is it not evil?-MAURER translates, "There is no evil," in your opinion, in such an offering; it is quite good enough for such a purpose. 9. now... beseech God that he will be gracious-Ironical. Think you that God will be persuaded by such polluted gifts to be gracious to you? Far from it. this hath been by your means-lit., hand. These contemptible offerings are your doing, as being the priests mediating between God and the people: and think you, will God pay any regard to you (cf. v. 8, 10)? "Accept thy person" ("face"), v. 8, answers 10 "regard your persons," in this verse. 10. Who...ings you enjoy into curses (Psalm 106. 15.). cursed for nought-Not one even of the least priestly functions (as shutting the doors, or kindling a fire on the altar) would ye exercise without pay, therefore ye ought to fulfil them faithfully (1 Corinthians, 9. 13.). DRUSIUS and MAURER translate, "Would that there were absolutely some one of you who would shut the doors of the temple (i.e., of the inner court, in which was the altar of burnt offerings), and that ye would not kindle fire on my altar in vain!" Better no sacrifices than vain ones (Isaiah, 1. 11-15.). It was the duty of some of the priests to stand at the doors of the court of the altar of burnt offerings, and to have excluded blemished victims. [CALVIN.] 11. For-Since ye Jewish priests and people "despise my name" (v. 6,), 1 shall find others who will magnify it (Matthew, 3. 9.). Do not think I shall have no worshippers because I have not you; for from the East to the West my name shall be great among the Gentiles (Isaiah, 66. 19, 20,), those very peoples whom ye look down upon as abominable. pure offering-not "the blind, the lame, and the sick," such as ye offer (v. 8.). "In every place," implies the catholicity of the Christian church (John, 4. 21, 23; 1 Timothy, 2. 8.). The "incense" is figurative of prayers (Psalm 141. 2; Revelation, 8. 3.). "Sacrifice" is used metaphorically (Psalm 61. 17; Hebrews, 13. 10, 15, 16; 1 Peter, 2. 5, 12.). In this sense the reference to the Lord's supper, maintained by many of the fathers, may be admitted; it, like prayer, is a spiritual offering, accepted through the literal offering of the "Lamb without blemish," once for all slain. 12. Renewal of the charge in v. 7. fruit... meat-the offerings of the people. The "fruit" is the produce of the altar, on them-Hebrew, them severally; i.e., I have cursed each one of your blessings. 3. corrupt, &c.-lit., " rebuke,” answering to the opposite prophecy of blessing ch. 3. 11,), "I will rebuke the devourer." To rebuke the seed is to forbid its growing. your-lit., "for you?" i.e., to your hurt. dung of... solemu feasts-The dung in the maw of the victims sacrificed on the feast days; the maw was the perquisite of the priests (Deuteronomy, 18. 3,), which gives peculiar point to the threat here. You shall get the dung of the maw as your perquisite, instead of the maw. one shall take you away with it-i.e., ye shall be taken away with it: it shall cleave to you wherever ye go. [MOORE] Dung shall be thrown on your faces, and ye shall be taken away as dung would be, dung-begrimed as ye shall be (1 Kings, 14. 10; cf. Jeremiah, 16. 4; 22. 19.). 4. ye shall know-by bitter experience of consequences, that it was with this design I admonished you, in order "that my covenant with Levi might be" maintained; i.e., that it was for your own good (which would be ensured by your maintaining the Levitical command) I admonished you, that ye should return to your duty [MAURER) cf. x. 5, 6.). Malachi's function was that of a reformer, leading back the priests and people to the law ch 4. 4.). 5-9. He describes the promises, and also the conditions of the covenant: Levi's observance of the conditions and reward (cf. Numbers, 25. 11-13, Phinehas* zeal); and on the other hand the violation of the conditions, and consequent punishment of the present priests. "Life" here includes the perpetuity implied in Numbers, 25. 13,"everlasting priesthood." "Peace" is specified both here and there. MAURER Reproof of the People for MALACHI, II. Mixed Marriages and Unfaithfulness.' explains it; the Hebrew is lit., "My covenant was with away (v. 14; also v. 10, 15. 16.. profaned the holiness of him, life and peace (to be given him on my part), and I . Lord-by ill-treating the Israelites (viz., the wives), gave them to him: (and on his part) fear (i.e., reverence), who were set apart as a people holy unto the Lord: and he did fear me," &c. The former portion of the "the holy seed" (Ezra, 9. 2; cf. Jeremiah, 2. 3.). Or, verse expresses the promise and Jehovah's fulfilment "the holiness of the Lord" means His holy ordinance of it; the latter, the condition, and Levi's stedfastness and covenant (Deuteronomy, 7. 3.). But "which He to it (Deuteronomy, 33. 8, 9.). The Jewish priests self- loved," seems to refer to the holy people, Israel, whom deceivingly claimed the privileges of the covenant, God so gratuitously loved (ch. 1. 2,), without merit on whilst neglecting the conditions of it, as if God were their part (Psalm 47. 4.). married, &c.- Ezra, 9. 1, 2; bound by it to bless them, whilst they were free from 10. 2; Nehemiah, 13. 23, &c.). daughter of a strange godall the obligation which it imposed to serve Him. The women worshipping idols: as the worshipper in Scripcovenant is said to be not merely "of life and peace," ture is regarded in the relation of a child to a father but "life and peace," for the keeping of God's law is (Jeremiah, 2. 27.). 12. master and... scholar-lit., "him its own reward Psalm 19. 11.). 6. law of truth was in that watcheth and him that answereth." So "wakenhis mouth-He taught the people the truths of the law eth" is used of the teacher or "master" (Isaiah, 50. 4;); in all its fulness (Deuteronomy, 33. 10.). The priest was masters are watchful in guarding their scholars. The the ordinary expounder of the law; the prophets were reference is to the priests, who ought to have taught so only on special occasions. iniquity...not found-no the people piety, but who led them into evil. "Him injustice in his judicial functions (Deuteronomy, 17. that answereth" is the scholar who has to answer the 8, 9; 19. 17.). walked with me-by faith and obedience questions of his teacher (Luke, 2. 47.). [GROTIUS.] (Genesis, 5. 22.). in peace-viz., the "peace" which was The Arabs have a proverb, "None calling and none the fruit of obeying the covenant (v. 5.). Peace with answering." i.e.. there being not one alive. So GENEGod, man, and one's own conscience, is the result of NIUS explains it of the Levite watches in the temple "walking with God" (cf. Job, 22. 21; Isaiah, 27. 5; (Psalm 134. 1.), one watchman calling and another James, 3. 18.). turn many... from iniquity-both by answering. But the scholar is rather the people, the positive precept and by tacit example "walking with pupils of the priests "in doing this," viz., forming God" (Jeremiah, 23. 22; Daniel, 12. 3; James, 5. 20.). unions with foreign wives. "Out of the tabernacles of 7. In doing so (v. 6) he did his duty as a priest, "for," Jacob" proves it is not the priests alone. God will &c. knowledge-of the law, its doctrines, and positive spare neither priests nor people who act so. him that and negative precepts (Leviticus, 10. 10, 11; Deutero- offereth-His offerings will not avail to shield him from nony, 24. 8; Jeremiah, 18. 18; Haggai, 2. 11.). the law- the penalty of his sin in repudiating his Jewish wife i.e.. its true sense. messenger of... Lord-the inter- and taking a foreign one. 13. done again-"a second preter of His will; cf. as to the prophets, Haggai, 1. 13. time:" an aggravation of your offence (Nehemiah, 13. So ministers are called "ambassadors of Christ" (2 Co- 23-31,), in that it is a relapse into the sin already rinthians, 5. 20;); and the bishops of the seven churches checked once under Ezra (Ezra, 9., 10.). [HENDERSON.] in Revelation, "angels" or messengers (cf. Galatians, Or, "the second time" means this: Your first sin was 4. 14.). 8. out of the way-i.e., from the covenant. your blemished offerings to the Lord: now "again" is caused many to stumble-by scandalous example, the added your sin towards your wives. [CALVIN.] coverworse inasmuch as the people look up to you as ing... altar... with tears-shed by your unoffending ministers of religion (1 Samuel, 2. 17; Jeremiah, 18. 15; wives, repudiated by you that ye might take foreign Matthew, 18. 6; Luke. 17. 1.). at the law-i.e., in respect wives. CALVIN makes the "tears" to be those of all to the observance of the law. corrupted... covenant- the people on perceiving their sacrifices to be sternly made it of none effect, by not fulfilling its conditions, rejected by God. 14. Wherefore?-Why does God reand so forfeiting its promises (Zechariah, 11. 10; Nehe-ject our offerings? Lord... witness between thee and miah, 13. 29.). 9. Because ye do not keep the condition... wife-(so Genesis, 31. 49, 50.). of thy youth-The of the covenant, I will not fulfil the promise. partial in the law-having respect to persons rather than to truth, in the interpretation and administration of the law (Leviticus, 19. 15.). 10-16. Reproof of those who contracted marriages with foreigners and repudiated their Jewish wives. 10. Have we not all one father?Why, seeing we all have one common origin, "do we deal treacherously against one another" (" His brother" being a general expression implying that all are "brethren" and sisters as children of the same Father above (1 Thessalonians, 4. 6,), and so including the wires so injured)? viz., by putting away our Jewish wives, and taking foreign women to wife (cf. v. 14 and v. 11; Ezra, 9. 1-9.), and so violating the covenant" made by Jehovah with "our fathers," by which it was ordained that we should be a people separated from the other peoples of the world (Exodus, 19. 5; Leviticus, 20. 24, 26; Deuteronomy, 7. 3.). To intermarry with the heathen would defeat this purpose of Jehovah, who was the common Father of the Israelites in a peculiar sense in which He was not Father of the heathen. The "one Father" is Jehovah (Job, 31. 15; 1 Corinthians, 8. 6: Ephesians, 4. 6.). "Created us:" not merely physical creation, but "created us" to be His peculiar and chosen people (Psalm 102. 18; Isaiah, 43. 1: 45. 8; 60. 21; Ephesians, 2. 10.). (CALVIN.] How marked the contrast between the honour here done to the female sex, and the degradation to which Oriental females are generally subjected. 11. dealt treacherously -viz., in respect to the Jewish wives who were put Jews still marry very young, the husband often being but thirteen years of age, the wife younger (Proverbs, 5, 18; Isaiah, 54. 6.). wife of thy covenant-not merely joined to thee by the marriage covenant generally, but by the covenant between God and Israel, the covenant people, whereby a sin against a wife, a daughter of Israel, is a sin against God. [MOORE.] Marriage also is called "the covenant of God" (Proverbs, 2. 17,), and to it the reference may be (Genesis, 2. 24; Matthew, 19. 6; 1 Corinthians, 7. 10.). 15. MAURER and HENGSTENBERG explain the verse thus: The Jews had defended their conduct by the precedent of Abraham, who had taken Hagar to the injury of Sarah, his lawful wife; to this Malachi says now, "No one (ever) did so in whom there was a residue of intelligence (discriminating between good and evil); and what did the one (Abraham, to whom you appeal for support) do, seeking a godly seed?" His object (viz., not to gratify passion, but to obtain the seed promised by God) makes the case wholly inapplicable to defend your position. MOORE (from FAIRBAIRN) better explains, in accordance with v. 10, “Did not He make (us, Israelites) one? Yet He had the residue of the Spirit (i.e., His isolating us from other nations was not because there was no residue of the Spirit left for the rest of the world). And wherefore (i.e., why then did He thus isolate us as) the one (people; the Hebrew is "the one")? In order that He might seek a godly seed;" i.e., that He might have "a seed of God," a nation the repository of the covenant, and the stock of the Messiah, and the witness for Reproof of the People for Unfaithfulness. MALACHI, III. the one God amidst the surrounding polytheisms. Marriage with foreign women, and repudiation of the wives wedded in the Jewish covenant, utterly set aside this divine purpose. CALVIN thinks "the one" to refer to the conjugal one body formed by the original pair (Genesis, 2.). God might have joined many wives as one with the one husband, for He had no lack of spiritual being to impart to others besides Eve; the design of the restriction was to secure a pious offspring: but cf. Note, v. 10. One object of the marriage-relation is to raise a seed for God and for eternity. 16. putting away-i.e., divorce. for one covereth violence with garment-MAURER translates, "And (Jehovah hateth him who) covereth his garment (i.e., his wife, in Arabic idiom; cf. Genesis, 20. 16, He is to thee a covering of thy eyes the husband was so to the wife, and the wife to the husband; also Deuteronomy, 22, 30; Ruth, 3.9; Ezekiel, 16. 8) with injury." The Hebrew favours "garment," being accusative of the thing covered. Cf. with English Version, Psalm 73. 6, "violence covereth them as a garment." Their "violence" is the putting away of their wives; the "garment" with which they try to cover it, is the plea of Moses' permission (Deuteronomy, 24. 1; cf. Matthew, 19. 6-9.). 17. wearied Lord-(Isaiah, 43. 24.). This verse forms the transition to ch. 3. 1, &c. The Jewish sceptics of that day said virtually, God delighteth in evil doers (inferring this from the prosperity of the surrounding heathen, whilst they, the Jews, were comparatively not prosperous: forgetting that their attendance to minor and external duties did not make up for their neglect of the weightier duties of the law; e.g., the duty they owed their wives, just before handled); or, (if not) Where (is the proof that He is) the God of judgment? To this the reply (ch. 3. 1) is, "The Lord whom ye seek, and whom as messenger of the covenant (i.e., divine ratifler of God's covenant with Israel) ye delight in, (thinking He will restore Israel to its proper place as first of the nations), shall suddenly come," not as a Restorer of Israel temporally, but as a consuming Judge against Jerusalem (Amos, 5. 18, 19, 20.). The "suddenly" implies the unpreparedness of the Jews, who, to the last of the siege, were expecting a temporal deliverer, whereas a destructive judgment was about to destroy them. So scepticism shall be rife before Christ's second coming. He shall suddenly and unex pectedly come then also as a consuming Judge to unbelievers (2 Peter, 3. 3, 4.). Then, too, they shall affect to seek His coming, whilst really denying it (Isaiah, 5. 19; Jeremiah 17. 15; Ezekiel, 12. 22, 27.). CHAPTER III. Ver. 1-18. MESSIAH'S COMING, PRECEDED BY HIS FORERUNNER, TO PUNISH THE GUILTY FOR VARIOUS SINS, AND TO REWARD THOSE WHO FEAR GOD. 1, Behold-Calling especial attention to the momentous truths which follow. Ye unbelievingly ask, Where is the God of judgment (ch. 2. 17.)? "Behold," therefore, "I send," &c. Your unbelief will not prevent my keeping my covenant, and bringing to pass in due time that which ye say will never be fulfilled. I will send... he shall come-The Father sends the Son: the Son comes. Proving the distinctness of personality between the Father and the Son. my messenger-John the Baptist; as Matthew, 3. 3; 11, 10; Mark, 1. 2, 3; Luke, 1. 76; 3. 4; 7. 26, 27; John, 1. 23, prove. This passage of Malachi evidently rests on that of Isaiah his predecessor (Isaiah, 40. 3-5.). Perhaps also, as HENGSTENBERG thinks, "messenger" includes the long line of prophets headed by Elijah (whence his name is put in ch. 4. 5, as a representative name), and terminating in John, the last and greatest of the prophets (Matthew, 11. 9-11.). John as the representative prophet (the forerunner of Messiah the representative God-man) gathered in himself all the scattered lineaments of previous prophecy (hence Christ terms him The Coming of Messiah. much more than a prophet," Luke, 7. 26,), reproduc. ing all its awful and yet inspiriting utterances: his coarse garb, like that of the old prophets, being a visible exhortation to repentance; the wilderness in which he preached, symbolising the lifeless barren state of the Jews at that time politically and spiri tually; his topics sin, repentance, and salvation, presenting for the last time the condensed epitome of all previous teachings of God by His prophets; so that he is called preeminently God's messenger." Hence the oldest and true reading of Mark, 1. 2, is, “as it is written in Isaiah the prophet," the difficulty of which is, how can the prophecy of Malachi be referred to Isaiah? The explanation is, the passage in Malachi rests on that in Isaiah, 40, 3, and therefore the original source of the prophecy is referred to in order to mark this dependency and connection. the Lord-Ha-Acion in Hebrew. The article marks that it is JEHOVAH Exodus, 23. 17; 34, 23; cf. Joshua, 3. 11, 13.). Cf. Daniel, 9. 17, where the divine Son is meant by "for THE Lord's sake." God the speaker makes "the Lord," the "messenger of the covenant," one with flimself: "I will send... before me," adding, "THE LORD... shall... come," so that the Lord must be one with the "me," i.e., He must be GOD, "before" whom John was sent. As the divinity of the Son and His oneness with the Father is thus proved, so the distinctness of personality is proved by "I send" and "He shall come," as distinguished from one another. He also comes to the temple as "His temple:" marking His divine Lordship over it, as contrasted with all creatures who are but "servants in" it (Haggai, 2. 7; Hebrews, 3. 2, 5, 6.). whom ye seek... whom ye delight in - (see Note, ch. 2. 17.). At His first coming they "sought" and "delighted in" the hope of a temporal Saviour: not in what He then was. In the case of those whom Malachi in his time addresses, "whom ye seek... delight in," is ironical. They unbelievingly asked, When will He come at last? Ch. 2. 17, "Where is the God of judgment" (Isaiah, 5, 19; Amos, 5, 18; 2 Peter, a 3, 4.) In the case of the godly, the desire for Messiah was sincere (Luke, 2. 25, 38.). He is called "Angel of God's presence" (Isaiah, 63. 9.), also Angel of Jehovah. Cf. His appearances to Abraham (Genesis, 18. 1, 2 17, 33,), to Jacob (Genesis, 31. 11; 48. 15, 16.), to Moses in the bush (Exodus, 3, 2-6); He went before Israel as the Shekinah (Exodus, 14. 19.), and delivered the law at Sinai (Acts, 7. 38.). suddenly-This epithet marks the second coming, rather than the first; the earnest of that unexpected coming (Luke, 12. 38-46; Revelation, 16. 15) to judgment was given in the judicial expulsion of the money-changing profaners from the temple by Messiah (Matthew, 21. 12, 13,), where also as here He calls the temple His temple. Also in the destruction of Jerusalem, most unexpected by the Jews, who to the last deceived themselves with the expectation that Messiah would suddenly appear as a temporal Saviour Cf. the use of "suddenly" in Numbers, 12. 4-10, where He appeared in wrath. messenger of the covenant-12. of the ancient covenant with Israel (Isaiah, 63, 9) and Abraham, in which the promise to the Gentiles # ultimately included (Galatians, 3, 16, 17.). The gospel at the first advent began with Israel, then embraced the Gentile world: so also it shall be at the second advent. All the manifestations of God in the d Testament, the Shekinah and human appearances. were made in the person of the divine Son (Exodus, 23. 20, 21; Hebrews, 11. 26; 12. 26.). He was the messenger of the old covenant, as well as of the new. 2. Ch. 4. 1. Revelation. 6, 16, 17.) The Messiah would come, not a they expected to flatter the theocratic nation's pre judices, but to subject their principles to the fiery test of His heart-searching truth (Matthew, 3. 10-12, and to destroy Jerusalem and the theocracy after they had rejected Him. His mission is here regarded as a whole from the first to the second advent; the process of refining and separating the godly from the ungodly beginning during Christ's stay on earth, going on ever since, and about to continue till the final separation (Matthew, 25, 31-46.). The refining process, whereby a third of the Jews is refined as silver of its dross, whilst two-thirds perish, is described, Zechariah, 13. 8, 9 (cf. Isaiah, 1. 25.). 3. sit-The purifier sits before the crucible, fixing his eye on the metal, and taking care that the fire be not too hot, and keeping the metal in, only until he knows the dross to be completely removed by his seeing his own image reflected (Romans, 8. 29) in the glowing mass. So the Lord in the case of His elect (Job, 23. 10; Psalm 66. 10; Proverbs, 17. 3; Isaiah, 48. 10; Hebrews, 12. 10; 1 Peter, 1. 7.). He will sit down to the work, not perfunctorily, but with patient love and unflinching justice. The Angel of the covenant, as in leading His people out of Egypt by the pillar of cloud and fire, has an aspect of terror to His foes, of love to His friends. The same separating process goes on in the world, as in each Christian. When the godly are completely separated from the ungodly, the world will end. When the dross is taken from the gold of the Christian, he will be for ever delivered from the furnace of trial. The purer the gold, the hotter the fire now; the whiter the garment, the harder the washing. [MOORE.] purify.. sons of Levi-of the sins specified above. The very Levites, the ministers of God, then needed cleansing. so universal was the depravity. that they may offer ... in righteousness as originally (ch. 2. 6.), not as latterly (ch. 1. 7-14.). So believers, the spiritual priesthood (1 Peter, 2. 5.). 4. as in the days of old-(ch. 1. 11; 2. 5, 6.). The "offering" (Mincha, Hebrew) is not expiatory, but prayer, thanksgiving, and self dedication (Romans, 12. 1; Hebrews, 13. 15; 1 Peter, 2. 5.). 5. I come near... to judgment-I whom ye challenged, saying, "Where is the God of judgment" (ch. 2. 17.)? I whom ye think far off, and to be slow in judgment, am "near," and will come as a "swift witness" not only a judge, but also an eye witness against sorcerers; for mine eyes see every sin, though ye think I take no heed. Earthly judges need witnesses to enable them to decide aright: I alone need none (Psalm 10. 11; 73. 11; 94. 7, &c.). sorcerers-a sin into which the Jews were led in connection with their foreign idolatrous wives. The Jews of Christ's time also practised sorcery (Acts, 8. 9; 13. 6; Galatians, 5. 20; JOSEPHUS Antiquities, 20. 6; B. Jud. 2.; 12. 23.). It shall be a characteristic of the last Antichristian confederacy, about to be consumed by the brightness of Christ's coming (Matthew, 24. 24; 2 Thessalonians, 2. 9; Revelation, 13. 13, 14; 16. 13, 14; also 9. 21; 18. 23; 21. 8; 22. 15.). Romanism has practised it: an order of exorcists exists in that church. adulterers-(ch. 2. 15, 16.). fear not me-the source of all sins. 6. the Lord-Jehovah: a name implying His immutable faithfulness in fulfilling His promises: the covenant-name of God to the Jews (Exodus, 6. 3.), called here "the sons of Jacob," in reference to God's covenant with that patriarch. I change not-Ye are mistaken in inferring that, because I have not yet executed judgment on the wicked, I am changed from what I once was, viz., a God of judgment. therefore ye... are not consumed-Ye yourselves being "not consumed," as ye have long ago deserved, are a signal proof of my unchangeableness. Romans, 11. 29: cf. the whole chapter, in which God's mercy in store for Israel is made wholly to flow from God's unchanging faithfulness to His own covenant of love. So here, as is implied by the phrase "sons of Jacob" (Genesis, 28. 13; 35. 12.). They are spared because I am JEHOVAH, and they sons of Jacob; while I spare them, I will also punish them, and while I punish them, I will not wholly consume them. The unchangeableness of God is the sheet anchor of the church. The perseverance to Punish the Guilty. of the saints is guaranteed, not by their unchangeable love to God, but by His unchangeable love to them, and His eternal purpose and promise in Christ Jesus. [MoORE.] He upbraids their ingratitude that they turn His very long-suffering (Lamentations, 3. 22) into a ground for sceptical denial of His coming as a judge at all (Psalm 50. 1, 3, 4, 21; Ecclesiastes, 8, 11, 12; Isaiah, 57. 11; Romans, 2. 4-10.). 7-12. Reproof for the nonpayment of tithes and offerings, which is the cause of their national calamities, and promise of prosperity on their paying them. 7. from... days of your fathersYe live as your fathers did when they brought on themselves the Babylonian captivity, and ye wish to follow in their steps. This shows that nothing but God's unchanging long-suffering had prevented their being long ago "consumed" (v. 6.). Return unto me-in penitence. I will return unto you-in blessings. Wherein, &c.-(ch. 16.). The same insensibility to their guilt continues: they speak in the tone of injured innocence, as if God calumniated them. 8. rob-lit., cover: hence, defraud. Do ye call defrauding God no sin to be "returned" from (v. 7.)? Yet ye have done so to me in respect to the tithes due to me, viz., the tenth of all the remainder after the first fruits were paid, which tenth was paid to the Levites for their support (Leviticus, 27. 30-33:): a tenth paid by the Levites to the priests (Numbers, 18. 26-28 :): a second tenth paid by the people for the entertainment of the Levites, and their own families, at the tabernacle (Deuteronomy, 12. 18 :): another tithe every third year for the poor, &c. (Deuteronomy, 14.28, 29.). offeringsthe first fruits, not less than one sixtieth part of the corn, wine, and oil (Deuteronomy, 18. 4; Nehemiah, 13. 10, 12.). The priests had this perquisite, also the tenth of the tithes which were the Levites' perquisite. But they appropriated all the tithes, robbing the Levites of their due nine-tenths; as they did also, according to JOSEPHUS, before the destruction of Jerusalem by Titus. Thus doubly God was defrauded, the priests not discharging aright their sacrificial duties, and robbing God of the services of the Levites, who were driven away by destitution. [GROTIUS.] 9. cursed(ch. 2. 2.). As ye despoil me, so I despoil you, as I threatened I would, if ye continued to disregard me. In trying to defraud God we only defraud ourselves. The eagle who robbed the altar set fire to her nest from the burning coal that adhered to the stolen flesh. So men who retain God's money in their treasuries will find it a losing possession. No man ever yet lost by serving God with a whole heart, nor gained by serving Him with a half one. We may compromise with conscience for half the price, but God will not endorse the compromise; and, like Ananias and Sapphira, we shall lose not only what we thought we had purchased so cheaply, but also the price we paid for it. If we would have God "open" His treasury, we must open ours. One cause of the barrenness of the church is the parsimony of its members. [MOORE.] 10. (Proverbs, 3. 9, 10.). storehouse-(Margin, 2 Chronicles, 31. 11; cf. 1 Chronicles, 26. 20; Nehemiah, 10. 38; 13. 5, 12.). prove me... herewith- with this; by doing so. whether I will keep my promise of blessing you, on condition of your doing your part (2 Chronicles, 31. 10.). pour... out-lit., empty out: image from a vessel completely emptied of its contents: no blessing being kept back. windows of heaven-(2 Kings, 7. 2.). that... not... room enough, &c.-lit., even to not... sufficiency, i.e., either, as English Version. Or, even so as that there should be "not merely" "sufficiency," but superabundance. [JEROME, MAURER.] GESENIUS not so well translates, “Even to a failure of sufficiency," which in the case of God could never arise, and therefore means forever, perpetually; so Psalm 72. 5, as long as the sun and moon endure;" lit., until a failure of the sun and moon, which is never to be; and therefore Test me |