ON

CHAP. 1.

Verse 1. The burden of the word of the Lord] The word "burden" may be taken here in its larger sense, as the message or import of the word of the Lord.

2. I have loved you, saith the Lord, &c.] I have all along shewn a particular kindness for Jacob and his family, above that of Esau, though they were both the sons of Isaac: and I have lately given a signal proof of it, in having restored you to your own country again after your captivity, whereas I have scattered the Edomites, the descendants of Esau, and dispossessed then of mount Seir, their ancient inheritance.

By "hating Esau" is meant, that God shewed him less love than He did Jacob. I comparatively hated him, by giving him an inferior lot; and now I have not only laid waste the dwellings of the Edomites, by the incursions of their enemies; but (verse 4) they shall remain the perpetual monument of My vengeance.

4.-they shall call them, The border of wickedness, &c.] People, seeing how ill things succeed with the Edomites, and how heavily God's judgments oppress them, shall call them," The border of wickedness," a land of sinful people, cursed for the sins of its inhabitants.

5. And your eyes shall see, &c.] Your very eyes shall be witnesses, both of these My favours to you, and of this My severity to the sons of Esau;

and ye shall be forced to say, The Lord hath well deserved to be praised and magnified from all the coasts of Israel. "yet ye say."

Or,

6.—And ye say, &c.] From this verse to chap. ii. verse 9, the Prophet reproves the priests and the people for sacrificing the refuse of beasts, which according to the law ought to have been rejected; and denounces punishment against the priests for not teaching the people their duty in this respect.

7.In that ye say, The table of the Lord is contemptible.] They said in effect, that the altar of Jehovah was vile and comtemptible, by offering on it torn, blind, lame, and sick victims.

8.-offer it now unto thy governor; will he be pleased with thee, &c.] If you give a lame or blind beast as a present even to an earthly governor, he will think it a disrespect to his person. How much more shall the Lord, the great Governor of the world?

9. And now, I pray you, beseech God &c.] Therefore now 1 pray you to repent, and beseech God that He will be gracious to us in not punishing the former sins, as they deserve. This you, the priests, are especially concerned to do, because the wickedness before mentioned has been chiefly occasioned by your means. Will God regard your persons, though ye he His priests, unless ye repent?

10. Who is there even among you that would shut the doors for nought? &c.] Or, " that doth

shut," &c. They are here reminded, that they received abundant wages even for their least services; and therefore ought, if not in love, yet in justice, to be careful.

11. For from the rising of the sun &c.] A prophecy of what should be done at and after Christ's coming, when by the preaching of the Gospel the knowledge of God should be com. municated to all nations. The "incense" of the converted Gentiles, and their "pure offering" are devout prayers and praises. The conversion of the Gentiles is here prophesied of, as usual, under Jewish images; see Zech. xiv. 16.

13.-ye have snuffed at it, &c.] Ye say that attendance on the altar and partaking of its sacrifices are a burdensome task, and ye turn from them with disgust.

14. But cursed be the deceiver, &c.] The hypocrite, who thinks to deceive God by offering an imperfect animal as a sacrifice, when he has in his flock such as are perfect in their kind.

CHAP. II.

Verse 2.-I will curse your blessings:] I will turn your blessings into curses; or rather, remove your blessings, and send curses and calamities in their stead.

3.-I will corrupt your seed,] I will destroy the fruits of the earth; Or, I will cut off your posterity.

- and spread dung upon your faces, even the dung of your solemn feasts;] Your holiest sacrifices shall be as loathsome in My sight as dung; and I will reject you with as much contempt, as if I threw the very dung of your sacrifices in your faces.

- and one shall take you away with it.] You shall be esteemed as a nuisance, only fit to be removed out of sight as dung is.

5. My covenant was with him of life and peace;] The Prophet speak of the succession of the ancient priests, as of one single person, under the name of Levi, and says, I gave him My covenant of happiness and security, or I promised him a secure enjoyment of his office of the priesthood. The words allude to Numb. xxv. 12, 13.

7. For the priest's lips should keep knowledge, &c.] Preserve it, store it up; so as to distribute it. As it is the priest's duty to understand the meaning of the law, so the people ought to resort to them for instruction in any difficulty, that arises concerning the sense of it.

9.-have been partial in the law.} Not delivering the truth, but wresting the law, either in declaring its meaning, or in determining any thing according to it, from respect to the persons, in whose cases they were to pronounce judgment: See Levit. xix. 15.

10. Have we not all one father? &c.] This verse seems to contain the argument which the people used, to justify their conduct in marrying women of another country, (which was forbidden Deut. vii. 3,) saying that God was the Father of all, Gentiles as well as Jews.

From this to the end of verse 16, the Prophet censures inter-marriages of Israelites with women of other countries, and also divorces, which seem to have been multiplied for the purpose of contracting these prohibited marriages.

11.-the daughter of a strange god,] That is, the worshipper of a different god from Jehovah.

12.-the master and the scholar,] Him that persuades or instructs others, that such marriages are lawful; and him that follows such advice. The expression seems to comprehend both the priest and the people.

14. Because the Lord hath been witness between thee and the wife of thy youth, &c.] The Lord bath been witness of the solemn contract or matrimonial promises, made "between thee and the wife of thy youth," her whom thou tookest in thy youth, but with whom thou now dealest treacherously, in forsaking her for another woman.

15. And did not he make one? &c.] Among various interpretations of the words, this seems most probable: That the Prophet puts the Jews in mind of the first institution of marriage in paradise, as Christ did afterwards upon a like occasion, (Matt. xix. 5,) and tells them that God made but one man at first, and made the woman out of him, when He could have created more women, if He had pleased, since "He had the residue of the spirit," or was the Father of spirits, and so could at His will have created more spirits or souls; but He acted as He did, in order to instruct men, that this was the true pattern of marriage, ordained for true love and undivided affection; and best serving the chief end of matrimony, namely, the religious education of children; whereas in poly. gamy the children are brought up with more or less care, in proportion to the affection men bear to their several wives.

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

16. for one covereth violence with his garment,] The meaning perhaps may be, that God hateth such an one, as he doth him that endeavoureth to conceal under his garment what he hath taken by violence. The second marriage is an act of violence and injustice to the wife that is divorced,

17. Ye have wearied the Lord with your words.] You have tried His patience by your blasphemous speeches; urging an objection against Providence, taken from the prosperity of the wicked, which implied, as the objector thought, either that their works were pleasing to God, or else that le

disregarded human affairs, and would never call men to account for their actions.

CHAP. III.

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

Verse 1. Behold, I will send my messenger,] John the Baptist, who came to prepare men's minds for the reception of the Messiah, by preaching repentance, see Matt. iii. This is an answer to the blasphemous question, at the end of the last chapter, of the perverse scoffers of that time, who from the prosperity of the wicked took occasion to question God's justice: God assures them that a time should come, when He would, by executing His just judgment on the wicked, shew that He took due notice of all their deeds. The words are a most illustrious prophecy of Christ, in which this last of Prophets before Christ's coming reassures the Jews of His coming, and warns them to expect it.

-the Lord.] Meaning Christ, the Messiah, who is "Lord of all," Acts x. 36.

even the messenger of the covenant,] Jesus Christ, who made known the new covenant of the Gospel clearly and fully.

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

2.-for he is like a refiner's fire, and like fulleri sope:] In this, and in the 3d and 5th verses, we see the Messiah's business described in various branches, which may be reduced however to these: the final judgment, when the wicked shall be destroyed; a previous trial or experiment of the different tempers and dispositions of men, in order to that judgment; and something to be done for their amendment and improvement, The trial is signified under the image of a refiner separating the nobler metals from the dross: the means used for the improvement of mankind, by the Messiah's atonement for our sins, by the preaching of the Gospel, and by the internal influ ences of the Holy Spirit, all these means, employed under the Messiah's covenant for the reformation of men, are expressed under the image of "fuller's sope," which restores a soiled garment to its origi nal purity. One particular effect of this purification is to be, that "the sons of Levi" will be purified. The worship of God shall be purged of hypocrisy and superstition, and reduced to a few simple rites, the natural expressions of true derotion. And then shall this offering of Judah and Jerusalem," that is, of the true members of God's true Church," be pleasant unto the Lord." The third character, that of the Judge, who shall execute God's final vengeance on the wicked, is a character, which Jesus hath not yet assumed, otherwise than by declaring that hereafter He will assume it. His first coming was not to judge the world, but that the world through Him might be saved. Nevertheless" the Father hath committed all judgment unto the Son;" who " in the last day shall come again in His glorious majesty, to judge both the quick and dead." In the mean time the Messiah was to try the tempers and dispositions of mankind. This Jesus does, by the duties, to which He calls us, and the doctrines, which He has left with us; duties, in which faith alone can engage us to persist; a doctrine, which the pure in heart ever will revere, and the children of this world ever will misinterpret and despise. Thus "many shall be purified, and made white, and tried; but the wicked shall do wickedly." Messiah was to "purify the sons of Levi." The doctrine of Jesus has in many nations reformed the

publick worship of God; and we trust that the reformation will gradually become general. Us of the Gentiles He has reclaimed from the abominations of idolatry; and hath taught us to loathe and abhor the rites, whereby our forefathers sought the favour of their devils, for they were not gods; the impure rites of human sacrifice and publick prostitution; things, which it were unfit to mention or remember, but that we may the better understand from what a depth of corruption the mercy of God hath raised us. Blindness, it must be confessed, is at present upon Israel; but the time shall come, when they shall turn to the Lord, and when we shall unite with them in the pure worship of God. "Then shall the offering of Judah and Jerusalem be pleasant unto the Lord:" then shall the Lord Jesus come again, to execute what remains of the Messiah's office; to absolve and to condemn, God grant that we may be enabled to "abide the day of His coming, and to stand when he appeareth."

6.-therefore ye sons of Jacob are not consumed.] Because I am the same yesterday, to day, and for ever, and am true to My promises, therefore you still continue a people, and are not consumed, as your iniquities deserve.

7. Even from the days of your fathers &c.] From this verse to the end of the 12th, the people are reproved for withholding the legal tithes and oblations; and are assured that they are under a curse from this breach of the law, and that the opposite conduct will derive on them a blessing.. 11.-the devourer] Locusts, and such like devouring insects, blighting winds, &c.

13. Your words have been stout against me, &c.] From this verse to the end of the 3d verse of the next chapter the Prophet expostulates with the wicked for their hard speeches; and declares that God will make a fearful distinction between them and the righteous.

16. Then they that feared the Lord spake often one to another :] By their pious discourses, they confirmed each other in goodness.

and a book of remembrance was written before him &c.] God took special notice of what these pious persons did and said: it was as safely laid up in His memory, as if it had been entered into a register, in order to be produced at the day of judgment, to their praise and honour.

17.-in that day when I make up my jewels ;] The meaning is, that although God suffer His "jewels" to lie for a while mingled with the rubbish and dross, without distinction, yet a day shall come when He will sever what is precious from what is vile; "the vessels of mercy" from the "vessels of wrath;" and then shall appear who are His, and who are otherwise.

CHAP. IV..

Verse 1. For, behold, the day cometh, &c. These words are an image or description of the final judgment on the Jews in their destruction and an image or representation of the last general judgment on all mankind. The former was certainly then to come on the Jews, if not prevented by their repentance, as it was not: the latter is yet to come, but shall in God's appointed time as certainly come, as if it were already present, Of both therefore it might then be said, "Behold, the day cometh;" that is, it shall certainly come: and the description is so full of terror, that it may be well applied both to one and to the other. The primary intention however of the Prophet seems to have been, to describe the judgment denounced upon the Jews, to whom he was peculiarly sent to reprove them for their sins, and to admonish them of the consequences of impenitence.

4. Remember ye the law of Moses &c.] Ye are not to expect any Prophets for the time to come, till the forerunner of the Messiah appears; so your chief care must be to attend to the instructions which Moses has given in his law, the most solemn part of which was delivered to him in an audible manner upon mount Horeb.

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5. Behold, I will send you Elijah the prophet] The same person who is called the "messenger' or forerunner of the Messiah, Chap iii. 1. It was the unanimous sense of the Jews, that "Elias should first come and restore all things." This they understood of the coming of Elias in person. Our Saviour has interpreted this Elias to be John the Baptist, Matt. xi. 14; xvii. 12, 13.

6. And he shall turn the heart of the fathers to the children, &c.] The passage may be translated, "He shall turn the heart of the fathers with the children," &c.; that is, he shall do his part to

cause a national reformation, to convert fathers and children, all together, from their evil practices, and restore a true sense of religion, which was then dwindled into form, and so remove "the curse," the utter destruction, denounced upon this land; namely, Judea. In Scripture he is said to do a thing, who does every thing proper and likely to effect it, though the effect be not produced.

The Messiah is now come, and the Jews would not know Him, but rejected Him, and despitefully used Him for which their obstinacy, that "great and dreadful day of the Lord" is also come upon them, and He "hath smitten the earth," that is, them and their land, with such a curse, so terrible a destruction, as makes good all that is here spoken, and shews that not one word of this prophecy is fallen to the ground. They now remain an example to all others, who shall despise or neglect, as they did, the offered means of grace. All the admonitions addressed to them, and all God's methods for preparing them for the day of His coming here mentioned, equally concern us in

respect of that other day of His coming prefigured by the former; and it will be necessary for us to apply them to our own concerns, and to make use of them for our benefit, without expecting Elias, to forewarn and convert us. We have no promise of any such, and it would be to no purpose if we had. We have Moses and the Prophets: we have the admonitions of John the Baptist, and of Christ Himself: and we have the example of the Jews, who were punished for not hearkening to them: and if we will not hear and be warned by them, neither will we be persuaded though Elias or John the Baptist should rise from the dead, or Christ should come again in the flesh to convert us. Sufficient to induce us to prepare ourselves, or to leave us without excuse if we do not, are those admonitions of His, extending to all generations, "Watch therefore: for ye know not what hour your Lord doth come;" and again, "Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh."