Malachi 1:14

But cursed [be] the deceiver, which hath in his flock a male, and voweth, and sacrificeth unto the Lord a corrupt thing: for I [am] a great King, saith the LORD of hosts, and my name [is] dreadful among the heathen.

Ver. 14. But cursed be that deceiver] Cursed with a curse both verbal and penal; temporal and spiritual, Malachi 3:9. These last light heavy, such as are hardness of heart and horror of conscience, though less observed; because they come into the deceiver's bowels like water, and like oil into his bones; they soak and sink into his soul insensibly, Rom 1:28 Mat 27:5 Psalms 109:18. He hath his death about him (as we say of one that hath drunk poison, or eaten an Italian fig), though he fall not down dead immediately. He is accursed, and he shall be so, as, in a contrary sense, Isaac said of his son Jacob, He is blessed, and he shall be blessed. But usually the visible vengeance of God dogs the deceiver at the heels; his sin finds him out, and lays him open to others, as an accursed person. This was Cain's case and curse, Genesis 4:15. God sets a mark upon him; probably it was the perpetual trembling of his hands and whole body, through the horror of his conscience. So, not long before, when Adam had played the deceiver, and hearkened to that old impostor, the subtle serpent, God spared him, but cursed the ground (as the Persians, when their noblemen's sons had made a fault, hanged up their coats and whipped them in their presence): "Cursed is the ground for thy sake: thorns also and thistles shall it bring forth," Genesis 3:17. And the truth is, it was never beautiful nor cheerful since that curse inflicted; but lies bedridden, waiting for the coming of the second Adam to free it from that heavy curse, Romans 8:20. The barren fig tree felt the power of Christ's curse even to admiration, Matthew 21:20 "For when the disciples saw it, they marvelled, saying, How soon is the fig tree withered away!" They might marvel well enough; for the fig tree is the most juiceful of any tree, and bears the brunt of winter-blasts without withering. But the blasts of Christ's mouth are more powerful. He can blow men to destruction, Job 4:9 ., as so many dust-heaps; yea, frown, not some single fig tree only, but the whole vineyard to desolation. "It is burnt with fire, it is consumed: they perish at the rebuke of thy countenance," Psalms 80:16. Men may curse, and no hurt follow; "the curse causeless shall not come," Proverbs 26:2. Micah's mother cursed when she lost her money, Judges 17:2; but who cared or fared the worse for that? And the like may be said of Julius Palmer the martyr's mother, when he craved her blessing upon his knees, she drove him out of doors for a heretic, and said, God's curse and mine go with thee.

What was David the worse for Shimei's cursing of him, or Jeremiah for the people's, Jeremiah 15:10, or the reformed Churches for the Pope's? The silly people in Italy are made to believe that ever since the Pope excommunicated Queen Elizabeth the people of England are all as black as devils. The Pope is like a wasp, no sooner angered but out comes a sting; which, being out, is like a fool's dagger rattling and snapping without an edge. We may say of his curses (with bell, book, and candle), as Vogetius saith of chariots armed with scythes and hooks, that at first they were a terror, and after a scorn, lib. 1, cap. 24. But God's curses are terrible, and light heavy. Together with word there goes forth a power (as it is said in another case), and what be speaketh with his mouth he maketh good with his hand. And it is a fearful thing to fall into the punishing hands of the living God: those that have felt his finger will say so. This the deceiver is sure to do if timely course be not taken. Currat ergo poenitentia, ne praecurrat sentontia.

That deceiver] That fraudulent fellow, that crafty companion, that fraud, quadruplator, machinator, that dealeth subtilly with the Lord, as the Egyptians did with his people, and thinks to outwit him, as the Midianites did the Israelites, see Numbers 25:18 Psalms 10:18 , in both which places the same word is used as here that casteth and fetcheth about (versutulus et versatilis), how to deceive both God and man with shows of devotion; not afraid to be damned, so he may seem to be saved, and seeking so long to deceive others, that in fine he deceiveth his own soul (which is the worst kind of deceit, as self-murder is the worst sort of murder), winding himself into the fool's paradise of a sublime dotage, and that in matters of greatest consequence and concern. Imposturam faciunt et patiuntur, as that emperor said of them that sold glass for pearl; they mock and are mocked, deceiving or being deceived, as Paul saith; like some drunken stage-player, they have acted a king's part so long, that now they begin to think themselves kings indeed; and, like sleeping Sisera, they dream of a kingdom, when as Jael's nail is nearer his temples than a crown. A curse he is sure of, set on by God (who then shall take it off?), and seconded by men, yea, by men that were without God in the world. Witness that law of the twelve tables in Rome, Sacrum, sacrove commendatum qui clepserit rapseritve, parricide este. Let him be punished for a parricide that shall commit sacrilege of any sort. Now, a hypocrite is by Basil rightly called ιεροσυλος, a sacrilegious church-robber; because he steals from God το του θεου αναθημα, himself dedicated to God by profession of Christianity; and so becomes Aναθημα, accursed, yea, Anathema, Maran-atha, double accursed, and put over to God to punish; who hath prepared the hottest fire in hell for such, because their sin is increased by their knowledge; as the sin of Solomon in honouring idols, which he knew to be no gods, was far greater than that of his wives', which believed them to be gods, as Tostatus truly observeth.

Which hath in his flock a male] A flock he hath then, and is a sheep-master; able, perhaps, to say, as he in the poet - mille meis errant in montibus agni. Were he a poor man he might be the better excused; from a little God accepts a little. Again, he hath a male in his flock, a sound, tidy, fat lamb, or ram; and, reserving that for his own use, though he had voluntarily vowed it to God, he brings a corrupt carrion, or a lean starveling, for a sacrifice. This deceitful dealing is his sin, that subjects him to the curse. This was the sin (and became the calamity) of those in Jeremiah 4:22, that served not God with the best of their understanding; of those in Haggai 1:4, that dwelt in their ceiled houses, and let the Lord's house lie waste; of Solomon (some think), that bestowed twice as much time in building his own house as God's house; of all those that seek not God's kingdom in the first place, that give not God the best of the best, the primrose of their age, the first thoughts in the morning, the fittest and freest times of the day for prayer, &c. Scipio went first to the Capitol every day, and then to the Senate House. David prevented the night watches to pray. Christ was at it a great while before day, Mark 1:35. Of Charles the Great it is reported, that he spoke and conversed more with God than with men. Our King Alfred cast the natural day into three parts: eight hours he spent in prayer, study, and writing; eight in the service of his body; and eight in the affairs of his state. The Jews divided the business of the day into three parts: the first, ad Tephilla, that is, for prayer; the second, ad Torah, for the study of the law; the third, ad Malchah, for work; this they did on working days; besides their weekly sabbath and other holy days strictly observed, which made Seneca (that profane heathen) say of them, that they lost more than a seventh part of their time. How much better might he have bewailed his own loss of time, and neglect of the one thing necessary, in the words of Bernard, Totum vitae meae tempus perdidi, quia perdire vixi, I have lost my whole life, because I have lived without God in the world! What a happiness had it been to him if he had observed Aristotle's rule, and Thales' examples, viz. that a philosopher may get riches, but that is not their main business (αλλ ου τουτ εστι περι ου σπουδαζουσι, Arist. Polit. lib. 1, cap. ult.). Many are so busied in the world, that they think not of God's kingdom (which yet they vowed to do when they were baptized), as the Duke of Alva told the King of France, who asked him whether he had observed the late great eclipse? No, said he, I have so much to do upon earth, that I have no leisure to behold the heaven. How much better Anaxagoras, the philosopher, who, being asked why he came into the world? answered, Ut coelum contempler, that I may contemplate heaven! Men should certainly mind heaven most and first; and not suffer the lean kine to eat up the fat, the thin ears of corn the good; but honour God with the best of their substance and with the best of their abilities (if they stand bound by vow especially, if they have vowed a male to God). Let it not be according to the Italian proverb with us, Sciapat il morbo fraudato il Santo, when the danger is escaped the vow is neglected, lest else God curse them, as here, for a company of defrauders; and make them know and rue his breach of promise, Numbers 14:34. Surely if Jacob was afraid when he went about to seek a blessing, lest his blind father should discern him, and his deceit in dealing with him, and so he might get a curse instead of a blessing, Genesis 26:12, how ought men to take heed and fear to dissemble or deal deceitfully with the all-seeing God! especially since he is so great a God (see him set forth in his greatness, Deu 10:17), and, therefore, less patient with affronts and indignities; he looks to be served like himself, and according to his excellent greatness.

For I am a great King, saith the Lord of hosts] Yea, a great King, because Lord of hosts. See Trapp on " Mal 3:17 " παντοκρατωρ, παμβασιλευς, Aυτοκρατωρ. He is absolute monarch of the whole world; and by him it is that all other kings reign and princes rule, Proverbs 8:15. All other sovereigns are but his substitutes, his viceroys; he makes them and unmakes them at his pleasure, as proud Nebuchadnezzar was forced to acknowledge, Daniel 4:37. Hence he is rightly styled a great King (a title anciently given to the kings of Persia, and now to the Grand Signior), yea, he is King of kings and Lord of lords, in another sense than Maximilian, the Emperor of Germany, said that he was, because the princes and cities of the empire were free states, and yielded him little obedience. God hath all the kings of the earth at his beck and check: Constantine the Great, Valentinian, and Theodosius, three emperors, called themselves Vasallos Christi, the vassals of Christ, as Socrates reporteth. And well they might; inasmuch as all nations (taken together) are, in comparison to him, but as a drop of a bucket, and as the dust of the balance: behold, he taketh up the isles as a very little thing, as one would take up a feather at his foot. And if a sacrifice fitting for him should be prepared, Lebanon would not be sufficient to burn, nor all the beasts thereof for a burnt offering. All nations to him are as nothing, Isaiah 40:15,16. Simon Magus gave out that he was some great matter; and the world hath been troubled with Alexander the Great, and Pompey the Great. But what is now become of all these grandees, with their swelling titles and loud brags? Hath not God long since cut off the spirits of these petty princes, and become terrible to the kings of the earth? Psalms 76:12; where the word rendered cut off signifieth that he slips them off, as one would slip a flower between one's fingers, or a bunch of grapes off the vine. The kings of Persia were wont to give laws to their people sitting in a chair of state, under a vine tree of gold, that had, as it were, bunches of grapes made up of smaragdites, or emeralds, and other stones of greatest price. The King of heaven sits upon a throne far more costly and stately; as may be seen, Eze 1:26 Isa 6:1-4 Daniel 7:13,14 Omnino igitur oportet nos, orationis tempore, curium intrare coelestem, in qua Rex Regum stellato sedet solio, &c., as Bernard excellently inferreth, it behoveth us, therefore, at prayer time, to enter into the court of heaven, where the King of kings sits in his starry and stately throne, environed with an innumerable number of glorious angels and crowned saints; with how great reverence, therefore, with how great fears, with how great humility, ought a poor base toad, creeping and crawling out of his ditch, to approach so dreadful a presence!

And my name is dreadful among the heathen] It was ever so from the very distinction of men into Hebrews and heathens. At the first, before the covenant made with Abraham, all nations were alike before the Lord. But as soon as it was said, I will be thy God, and the God of thy seed after thee, the Church was evidently divided from the world, as light was from darkness at the first creation. The heathens God suffered to walk in their own ways. "Nevertheless, he left not himself without witness," Acts 14:16,17; but his name was ever terrible and tremendous among them. The Hittites honoured Abraham as a prince of God; Pharaoh was raised up on purpose, that on him God might get him a name throughout all the earth, Exodus 9:16. Jethro heard of his doings in Egypt, and became a proselyte. The hearts of the Canaanites melted, and they were made to say, "The Lord your God, he is God in heaven above, and in earth beneath," Joshua 2:11. The Philistines were woe begone when they beheld the ark of the God of Israel brought into the field; and were ready, as worms, to wriggle into their holes. The King of Babylon sent ambassadors and a present to Hezekiah, because he had heard that for his sake God had caused the sun to go back. Daniel records what a name God had gotten him in his days all the world over. And after the captivity, near Malachi's time, the famous victories gotten by the Maccabees were far and near discoursed of. Judas Maccabaeus had his name from the capital letters of this motto written in his ensign, Mi camocha Elohim Iehovah, who is like unto thee, O Lord, among the gods? But, besides, and above all this, God's name is dreadful among the heathen in a special manner now; since the calling of the Gentiles, and the conversion of so many nations to the faith of Jesus Christ, defy the malice of earth and of hell. This made Calocerius, a heathen, say, Vere magnus est Deus Christianorum, the God of the Christians is a great God indeed. And another, Aξιωματικωτατος εστιν ο Yεος υμων, your God is a most majestic God. What a mouth of blasphemy then opened that desperate Papist, John Hunt, in his humble appeal to King James! The God of the Protestants, saith he (whom he knows to be the Father, Son, and Holy Ghost), is the most uncivil and evil mannered God of all those who have borne the name of gods upon the earth; yea, worse than Pan, God of the clowns, which can endure no ceremonies nor good manners at all. True it is, that human inventions in his service, and Popish will worships, our God will not away with. Such strange fire if any presume to bring before him, they may look to speed as Nadab and Abihu, Core and his complices, did; but he expects and requires that all his worshippers should come before him with reverence and godly fear: "For even our God" (no less than the Jews' God) "is a consuming fire," Hebrews 12:28. He is terrible out of his holy places, Psalms 68:35. And albeit he loves to be acquainted with his people in the walks of their obedience; yet, as a great King, he takes state upon him in his ordinances, and will be trembled at in his word and sacraments. Hence Chrysostom calls the Lord's table that dreadful table (φρικωδης); and other ancients call sacraments τα φρικτα μυστηρια, terrible mysteries. He that comes to this table without his wedding garment may look to be taken from the table to the tormentor. That is a remarkable text, Exodus 34:10,11, upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink. So dreadful is God, and so infinite is the distance between him and the greatest noble that comes to his table, that it is an honour they may be suffered to live in his sight; how much more, then, to partake of his ordinances! Kings and judges are instructed to serve the Lord with fear, and to rejoice before him with trembling, Psalms 2:10,11. This is horror sacer, holy awe, saith a Lapide upon this text, descanting upon their Vulgate interpreter, who rendereth the word dreadful horrible, Et nomen meum horribile. But what an odd conceit was that of a certain sophister at Paris, who would needs be called the horrible sophister, non minorem eam appellationem ratus quam Africani aut Asiatici, saith Vives. Perhaps he had read this text in the Vulgate translation. Unless they had the same law at Paris that they had in Italy, that none should read the Bible lest they should thereby be made heretics; but rather study Aristotle (whom Peter Lombard had brought into more request than St Paul, as the Sorbon at Paris complained), or the Canon Law, whereof Carolostadius had been eight years a doctor before he began to read the Scripture; and yet at the taking of his degree had been pronounced, Sufficientissimus.