Lecture One Hundred and Seventy-eighth
In our last lecture the Prophet delineated the office of Christ, that hypocrites might know that they in vain complained of the tardiness of God, as though he had deserted them at the very time of their extremity. He further said, that there was need of purifying, not only as to the people, but as to the priests also; and hence it appears how corrupt the state of things had become among all classes. At the same time he seems indirectly to reprove hypocrisy, not only in the common people, but also in the Levites, for there is a contrast to be understood between the sacrifices they then offered, and those offered by their fathers.
By saying then that they would offer to Jehovah an oblation in righteousness, מנחה בצדקה, meneche betsadke, he intimates that their sacrifices had not been legitimate, for they had become polluted, and hence could not rightly minister to God. We hence see that the Levites are here reproved because they had polluted God’s service in not offering the right sacrifices such as he had prescribed in his law. This is not to be applied to the outward acts only, but also to the feelings and motives, because they did come to God’s altars with minds well prepared.
To offer in righteousness is a mode of speaking common in Hebrew, and means to offer in a right way, so that there should be nothing wrong or worthy of blame. By the verb ישב, isheb, to sit, is intimated continuance; as though the Prophet had said, that corruption was so deeply fixed in the Levites that it could not in one day or by light means be purged away: in short, he meant by this one word to exaggerate the corrupt state of the people, for had only a slight washing been sufficient, he would have simply said, “he will purify, he will cleanse, he will cast,” or melt, for he uses these three words: but he says, as I have stated, that he will sit to do these things, in order to show that he would continue in his work and carry it on for a long time, because the diseases being so inveterate they could not be easily healed. We now understand what the Prophet means. He afterwards adds —
Malachi 3:4
Malachi 3:4 4. Then shall the offering of Judah and Jerusalem be pleasant unto the LORD, as in the days of old, and as in former years. 4. Et gratia erit Iehovae oblatio Iehudah et Ierusalem, sicut a diebus antiquis et sicut annis pristinis.
This verse shows, that though he had just spoken of the sons of Levi, he yet had regard to the whole people. But he meant to confine to the elect what ought not to have been extended to all, for there were among the people, as we have seen and shall again presently see, many who were reprobates, nay, the greater part had fallen away; and this is the reason why the Prophet especially addresses the few remaining who had not fallen away.
But he names Judah and Jerusalem, for that tribe had returned to their own country, and sacrifices were offered at Jerusalem, though not with the splendor of ancient times, the state of things having become much deteriorated among those miserable exiles. Hence the Prophet, that he might encourage the faithful, says, that though the temple was then mean, and the worship of God as then performed was unadorned and abject, yet there was no reason for the Levites or for others to despond, because the Lord would again restore the glory of his temple, and really show that what men viewed with scorn was approved by him. It follows —
Malachi 3:5
Malachi 3:5 5. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. 5. Et appropinquabo ad vos in judicium, et ero testis velox contra praestigiatores, (vel, divinos) et adulteros, et jurantes ad fallendum, et supprimentes mercedem mercenarii, viduae, et pupilli, (aut, viduam et pupillum,) et pervertentes peregrinum, et qui non timuerunt me, dicit Iehova.
Here the Prophet retorts the complaints which the Jews had previously made. There is here then a counter-movement when he says, I will draw nigh to you; for they provoked God by this slander — that he hid himself from them and looked at a distance on what was taking place in the world, as though the people he had chosen were not the objects of his care. They expected God to be to them like a hired soldier, ready at hand to help them in any adversity, and to come armed at their nod or pleasure to fight with their enemies: this they expected; but God declares what is of a contrary character, — that he would come for judgment; and he alludes to that impious slander, when they denied that he was the God of judgement, because he did not immediately, or soon enough, resist their enemies: “Oh! God has now divested himself of his own nature! for his judgement does not appear.” His answer is, “I will not forget nay judgement when I come to you, but I shall come in a way contrary to what you expect”. They indeed wished God to put on arms for their advantage, but God declares, that he would be an enemy to them, according to what he also says by the mouth of Isaiah.
He further says, I will be a swift witness. He sets swiftness here in opposition to their calumny, for they said that God was slow and tardy, because he had not immediately, as they had wished, come forth to exercise vengeance on foreign nations: he, on the other hand, says, that he would be sufficiently swift when the time came.
And as there are the like blasphemies prevailing in the world at this day, this passage may be accommodated to our circumstances. Let us then know, that though God may delay and connive at things for a time, he yet knows his own opportunities, so as to appear as the avenger of wickedness as soon as it will be necessary. But let us ever fear lest our haste should prove our ruin, for he has no respect of persons, so as to favor our unfaithfulness and to be rigid towards those who are hostile to us. Let us take heed that while we look for the presence of God, we present ourselves before his tribunal with a pure and upright conscience.
He then mentions several kinds of evils, in which he includes the sins in which the Jews implicated themselves. He first names diviners or sorcerers. It is indeed true, that among various kinds of superstitions this was one; but as the word is found here by itself, the Prophet no doubt meant to include all kinds of diviners, soothsayers, false prophets, and all such deceivers: and so there is here again another instance of stating a part for the whole; for he includes all those corruptions which are contrary to the true worship of God. We indeed know that God formerly had by his word put a restraint on the Jews, that they were not to turn aside to incantations and magical arts, or to anything of this kind; but he intimates here, that they were then so given up to gross abominations, that they abandoned themselves to magic arts, and to incantations, and the juggleries of the devil. He mentions, in the second place, adulterers, and under this term he includes all kinds of lewdness; and, in the third place, he names frauds and rapines; and if we rightly consider the subject, we shall find that these three things contain whatever violates the whole law.
The design of the Prophet is by no means ambiguous; for he intended to show how perversely they expostulated with God; for they ought to have been destroyed a hundred times, inasmuch as they were apostates, were given to obscene lusts, were cruel, avaricious, and perfidious.
And this reproof ought to be a warning to us in the present day, that we may not call forth God’s judgement on others, while we flatter ourselves as being innocent. Whenever then we flee to God for help, and ask him to succor us, let us remember that he is a just judge who has no respect of persons. Let then every one, who implores God’s judgement, be his own judge, and anticipate the correction which he has reason to fear. That God therefore may not be armed for our destruction, let us carefully examine our own life, and follow the rule prescribed here by the Prophet; let us begin with the worship of God, then let us come to fornications and adulteries, and whatever is contrary to a chaste conduct, and afterwards let us pass to frauds and plunder; for if we are free from all superstition, if we keep ourselves chaste and pure, and if we also abstain from all plunders and all cruelty, our life is doubtless approved by God. And hence it is that the Prophet adds at the end of the verse, They feared not me; for when lusts, and plunder, and frauds and the corruptions which vitiate God’s worship, prevail, it is evident that there is no fear of God, but that men, having shaken off the yoke, as it were run mad, though they may a thousand times profess the name of God.
By mentioning the orphan, the widow, and the stranger, he amplifies the atrocity of their crimes; for the orphans, widows, and strangers, we know, are under the guardianship and protection of God, inasmuch as they are exposed to the wrongs of men. Hence every one who plunders orphans, or harasses widows, or oppresses strangers, seems to carry on open war, as it were, with God himself, who has promised that these should be safe under the shadow of his hand. With regard to the expressions, it seems not suitable to say that the hire of the widow and of the orphan is suppressed; there may therefore be an inversion of the words — they oppressed the widows, the orphans, strangers. It follows —
Malachi 3:6
Malachi 3:6 6. For I am the LORD, I change not; therefore ye sons of Jacob are not consumed. 6. Quia ego Iehova, non muto (alii vertunt, non mutor, et ad rem ipsam parum interest;) et vos filii Iacob non estis consumpti.
Here the Prophet more clearly reproves and checks the impious waywardness of the people; for God, after having said that he would come and send a Redeemer, though not such as would satisfy the Jews, now claims to himself what justly belongs to him, and says that he changes not, because he is God. Under the name Jehovah, God reasons from his own nature; for he sets himself, as we have observed in our last lecture, in opposition to mortals; nor is it a wonder that God here disclaims all inconsistency, since the impostor Balaam was constrained to celebrate God’s immutable constancy —
“For he is not God,” he says, “who changes,” or varies, “like man.” (Numbers 23:19.)
We now then understand the force of the words, I am Jehovah. But he adds as an explanation, I change not, or, I am not changed; for if we do not take the verb actively, the meaning is the same, — that God continues in his purpose, and is not turned here and there like men who repent of a purpose they have formed, because what they had not thought of comes to their mind, or because they wish undone what they have performed, and seek new ways by which they may retrace their steps. God denies that anything of this kind can take place in him, for he is Jehovah, and changes not, or is not changed.
The latter clause is variously explained. The verb כלה, cale, means, in the first conjugation, to be consumed; but in Piel, to complete, or to make an end; and this sense would be very suitable; but a grammatical reason interferes, for it is in the first conjugation. Did grammar allow, this meaning would be appropriate, “Ye children of Israel have not made an end:” Why? “From the days of your fathers,” etc.: then the verse which follows would be connected with this. But we must be content with the present reading; and a twofold view may be taken of it: the copulative “waw” may be taken as an adversative, “Though ye are not consumed, I yet am not changed:” as though it was said, “Think not that you have escaped, though I have long spared you and your sins: though then ye are not yet consumed, as I have borne with you in your great wickedness, I yet continue to be Jehovah, nor do I change my nature, and ye shall at length find that I am a just Judge; though I shall not soon execute my vengeance, punishment being held suspended, or as it were buried, yet the end will show that I am not changed.”
But the Prophet seems rather to accuse the Jews of ingratitude in charging God with cruelty or with negligence, because he did not immediately assist them; and at the same time they did not consider within themselves that they remained alive because God had a reason derived from his own nature for sparing them, and for not rendering to them what they had deserved. The meaning then is this, “I am God, and I change not; and ought ye not to have acknowledged that wonderful forbearance through which I have spared you? for how has it been that you have not perished, and that innumerable deaths have not swallowed you up? How is it that you are yet alive? Is it because you have dealt faithfully faith me, so that it behaved me to exercise care over you? Nay, it is indeed a wonder that I had not fulminated against you so as to destroy you long ago.” We hence see that he upbraids them with ingratitude for accusing him, because he did not immediately come forth in their defense: For he answers them and says, that had he been rigid and vehement in his displeasure, they could not have continued, for they had not ceased for many successive ages to seek their own ruin, as we find in what follows, for he says —