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 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 proper meaning of the words and such as will be of more use in dealing with the Jews to convince them that all here spoken hath been fulfilled 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 declared by Christ in the Gospels concerning that time The other 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 so 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 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 refines it and separates and consumes the dross So those judgements often fall promiscuously on all both good and bad but the end is different and when the wicked are destroyed 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 3 And he shall sit as a refiner and purifier of silver and he shall purify the sons of Levi and purge them as gold and silver that they may offer unto the Lord an offering in righteousness 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 As a Judge that sitteth to judge the People and to distinguish the offender from the innocent so shall be that day which shall refine and cleanse the silver and take away from it the dross or refuse and they are the wicked But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifying to sit may seem more to agree to 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 refiner saith R. Salomo scarce warily enough inasmuch as one work hindreth not him from attending to others except we take his meaning to be that he shall so fully do that business as if he attended wholly to it The Chalde renders it He shall be revealed or reveal himself to melt and cleanse as a man that melteth and cleanseth silver He means saith R. Tanchum he shall try and cleanse Israel or the People as silver i. e. as silver is cleansed and purified or he shall sit as one that refineth silver The letter or particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 C which is a note of similitude being in either 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 denounced that he would take them who should have directed and been examples of good to others but were wholly corrupt and ill examples 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 righteousness 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 altered 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 Ministers necessarily accompany one the other Heb. VII 12 By the Sons of Levi here therefore 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. or the whole Church by naming the Levites who were anciently the chief part thereof Others understand the Priests or Ministers under the new Testament who succeed under the Gospell in the place of those under the Law as the Apostles and Disciples of Christ and their Successors Others the Sons of Levi properly so called or the race of Aaron according to the flesh of whom this is verified in regard that many of them by the power of the word
the words simply run in the original and most of what is said and perhaps of what may well be said for exposition of them the Reader may judge what he thinks will best make for the meaning of them he will find that which our Translators give backed with the autority and consent of men of good judgement and learning and to give a plain and perspicuous meaning And was afraid before my Name The same with the former and he feared me doubled or repeated He was broken or contrite i. e. humbly and with fear or reverence behaved himself before me and my Name with great awe and reverence approached to the performance of my worship and holy duties not as ye who despise my Name c. I. 6 Others interpret it he was broken or grieved when he saw my Name profaned as in the matter of the golden Calf Exod. XXXII and the Midianitish woman Num. XXV Others he was bruised for my Names sake i. e. hath undergone and suffered all kinds of troubles and hardship for my Name 's sake There are some of eminent note who expound these last words as if they were contrary to the former of Levi's being broken brought down deprived of the promised life and peace because they did not sanctify the name of God according to the Covenant but this is disapproved by others because he here speaks in commendation of the former good Priests and doth not speak this of the impiety of the present wicked Priests nor concerning what had befallen or should befall them 6 The Law of truth was in his mouth and iniquity was not found in his lips he walked with me in peace and equity and did turn many away from iniquity The Law of truth was in his mouth In his mouth i. e. the mouth of Aaron or Eleazar or Phineas or any or all of those ancient holy Priests successively the genuine Levi was the Law of truth Gods Law is the truth Psal. CX X. 142 the true doctrine of this Law did he teach the People and instruct them in the true meaning and intent thereof that according to that right rule they might frame all their actions nothing of it did he conceal from them nor teach them any thing contrary to it or false this was in his mouth nothing contrary to it found in his lips A learned Jew thus expounds it He gave answer or pronounced sentence according to the truth in it self and did not respect the person of any in it nor alter or pervert it for any wordly respect That is it which he saith and iniquity was not found in his lips he did not mean one thing in his heart and say another with his mouth say others of them He did not take bribe saith another nor respect persons Some of their ancienter Rabbins more particularly instance the Law of truth was in his mouth i. e. he did not pronounce that unclean which was clean nor that clean which was unclean and iniquity was not found in his lips he did not pronounce unlawfull that which was lawfull nor pronounce that lawfull which was unlawfull He walked with me That we may know what is meant by walking with God may be compared with this place Genes V. 22 24. where it is said Enoch walked with God and the VI. 9 where it is said Noah was a perfect man and walked with God and Genes XVII 1 where God saith to Abraham Walk before me and be thou perfect and Hebr. XI 5 where it is said that Enoch had this testimony that he pleased God By which we may understand that to walk with God is so to walk as in all things to endeavor to please him in a due observance of all his will and according to the rule of his Commandments as alwaies in his presence and therefore fearing to offend him in any thing or to depart from or transgress his righteous Laws with respect in all things to him and his glory How Levi so walked is expressed in the following words in peace and equity In peace Some understand this of peace with God as that by so walking and doing what was right he kept in peace and friendship with God and did not provoke him by disobedience so that whereas Gods Covenant was with him of peace ver 5. he did observe it on his part that so God might on his Others of peace with men others with both and no doubt both must go together and he that will have peace with God must as far as in him lies live peaceably with all men Rom. XII 18 And a ready way to have peace with God is to keep peace with and among men Live in peace and the God of love and peace shall be with you II Cor. XIII 11 so blessed are the peace-makers for they shall be called the Children of God Mat. V. 9 but keeping peace with God is necessarily included in the forementioned walking with God and these words describing the manner of that his walking and having reference to what follows likewise in description of him that he by such means turned many away from iniquity seems to respect not only his conversation with God but before and towards men whom he was to bring likewise with with himself near to God To this purpose that Jewish Doctor R. Tanchum saith that here by peace are meant his moral vertues and the right ordering his conversation among men with gentleness because by that means will be occasioned peace among all Then by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mishor rectitude is meant the rectitude of works pertaining to Religion and equity So before him Aben Ezra another of them in peace saith he that is with Israel and in rectitude or equity i. e. by doing my Commandments And that thus by peace those more ancient did understand may appear by that saying in that authentic book wherein the sayings of their Fathers or ancient Sages are recorded where is set down as a saying of Hillel an ancient Doctor who is thought to have lived something before Christs Incarnation Be of the Disciples of Aaron who loved peace and followed peace and who loved men and brought them near to the Law In which saying he manifestly seems to have had respect to this Text of Scripture and is by Abarbinel cited in his explication of it who then for explaining what is said and in rectitude adds he rectified or directed them in their waies which seems to agree with the Greek Version which hath in peace directing he walked with me In explaining this word R. D. Kimchi a little differs from the other forementioned Jews as he likewise doth in his exposition of the former word as we before intimated The whole of his exposition of both is this In peace Because he did cleave to me to do my will according to what is said he shall make peace with me Isa. XXVII
5 And in rectitude or equity because he walked in the waies of men as the printed Copy hath it or in the matters of men or concerning men as a Manuscript in a right way and in both he was with me for in these things I delight viz. to exercise loving kindness and judgement and righteousness in the Earth Then proceeding to explain the next words And he did turn many away from iniquity he saith because he taught the Law continually to all and many hearkned unto him and he converted them from iniquity In explication of the same R Tanchum saith Because by such truths as he taught them and his gentle behavior towards them and what they saw of his righteous works which he exercised they were necessarily directed and returned from their rebellions without difficulty being both by his doctrine and example wrought on Aben Ezra's note is Because when the Priest is upright many will be upright Some of the Jews as was before said restrain the things here spoken to Aaron some to Phineas and apply them particularly to things done by them in their times but the words seem more generally spoken so as to concern any of those holy Priests of their race who succeeded them in their office and rightly did as they behave themselves in it as where it is said that Aaron and his sons offered upon the Altar of burnt offering c. I Chro. VI. 49 it must necessarily be understood not of Aaron in person alone and his sons then living but of any of his race that succeeded in his and their room 7 For the Priests lips should keep knowledg and they should seek the Law at his mouth for he is the messenger of the Lord of hosts For the Priests lips should keep knowledg c. Some render do keep others shall keep others did keep The word in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yishmeru being the future properly signifies shall keep but the Hebrews having not that variety of Moods and Tenses that some other Languages have do by one Tense and of one Moode express that which those other Languages do by different and that causes this variety of rendrings though most of them mean the same thing They that render do keep cannot mean as if the Priests then spoken to did so for they are reproved for the contrary neither would it be to the purpose in hand to understand shall keep so as if hereafter only the Priests lips should so do They therefore that either of those waies render it or follow them explain themselves to mean what our Translation more clearly expresseth as also some of the Jews expound it viz. that they should so do or ought so to do by vertue of the office that the Priest did sustain it was their duty so to do and men might expect it from them And so the connexion betwixt these and the foregoing words will be that those former holy Priests did behave themselves so as they are commended for doing because they considered what was their office and duty and that they might accordingly perform it That it was their duty so to do and a command laid upon them for it viz. to know the Law and instruct others in the meaning of it and to teach them his will is clear out of the Law Lev. X. 11 That by a perpetual statute they should teach the children of Israel all the statutes which the Lord had spoken to them by the hand of Moses And so Moses saith of them They shall teach Jacob thy Judgements and Israel thy Law Deut. XXXIII 10 And that the People should seek the Law at his mouth go to him as the Interpreter thereof to know what was the right meaning and intent thereof that they might accordingly do it in an acceptable manner and were to stand to his sentence and judgement in any difficult point thereof is likewise plain out of the Law Deut. XVII 8 9. c. and XXI 5 and out of the Prophets Ezek XLIV 23 24. and Hag. II. 11 they are bid to ask the Priests concerning the Law for saith he he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Messenger or Ambassador of the Lord of hosts one appointed by God to declare his message his will and commands unto the People and direct them in the waies thereof It is the same word that signifies an Angel and an Angel hath that name from his office or emploiment of being sent on Gods message from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Arabick Dialect in use and signifying to send So from his office doth the learned Grotius Note a Bishop in the Revelations ch 2. c. to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the words by which here the office of the Priest under the Law is described well agree to the office of such who are emploied in the Ministry of the Gospell and the teaching of that Saint Paul saith of himself and others in like emploiment that they are Embassadors for Christ II Cor. V. 20 so that he that heareth them heareth him Luk. X. 16 that a Bishop is the Steward of God Tit. I. 7 and ought to hold fast the faithfull Word as he hath been taught or in teaching marg that he may be able by sound doctrine both to exhort and to convince the gainsayers v. 9. that he ought to be able to teach II Tim. II. 2 and apt to teach ibid. v. 24. with many more things which might be said in parallel to these words in which the Priests office and duty and so the Peoples duty in respect to him are described But it will not be to the understanding of the present words to insist thereon only this by the by because of the tiâ—le here given him That which from what hath been said makes to our purpose is to shew the connexion of the present words with the preceding according to those who render or expound them that the Priests lips should preserve knowledg c. as shewing that what was before said that he did or concerning his behaviour was that which his duty required and by conscience thereof he was moved to do and did in observance thereof accordingly do They that render The Priests lips did preserve knowledg and they did seek the Law at his mouth because he was the Messenger of God make it a continuation of the description of the behaviour of those ancient holy Priests and how they walked worthy of their office and performed all that it required of them Either of these supposeth and includeth the other the holiness of the office importing a holy conversation and a holiness of their conversation adorning and setting forth the holiness of their office which required it and of the rule by which they framed it And so by a commendation of those of old for their walking worthy of their office shews how culpable these at present spoken to were in regard to their behaviour contrary
both to their duty and to the examples of their Predecessors which he describes in the next words 8 But ye are departed out of the way ye have caused many to stumble at the Law ye have corrupted the covenant of Levi saith the Lord of hosts But ye are departed out of the way c. But ye contrary both to your duty and to the examples of your pious Ancestors are departed out of the way which the Law prescribed for you as well as it did for them to walk in and they did diligently keep to and observe They by their instructions directed and by their good examples led men in the right way of Gods Commandments and turned them from iniquity but ye have caused many to stumble at the Law or as in the margin to fall in the Law Ye have been occasion of ruine to them in things concerning the Law either by teaching them what is not agreeable to the Law or not teaching them the right meaning of it or by your example contrary to it ye have caused them who thought they might safely be guided by your instructions and do as they saw you do to transgress the Law and run on in false and evil waies to their destruction or which will be agreeable to the words in the Text of our Translation which others also give give occasion to them by your wickedness to disdain Gods service agreeable to that expression Rom. II. 24 The Name of God is blasphemed through you and I Sam. II. 17 That through the sin of Eli's Sons men abhorred the Sacrifice of the Lord. The words spoken indefinitly give to under-several or many things they went aside from stand that in or contrary to the Law of God and were a cause of scandal or offence to the People But if we enquire after particulars the foregoing Chapter shews that they did so in what concerned Gods Offerings and Sacrifices and the verses following in this Chapter viz. 11 c. that they did so also in matters concerning Marriage And some therefore for explication of this place refer to Nehemiah 13. from the 4 th verse forward where are several offences against the Law taxed which seem by the fault of the Priests to have been occasioned as the introducing Strangers into the places belonging to the Temple and the profanation of the Sabbath and marrying strange Wives Ye have corrupted the Covenant of Levi c. Agreeable to this expression is said Neh. XIII 29 They have defiled the Priesthood and the Covenant of the Priesthood and of Levi. In vers 4 5. God mentioneth his Covenant with Levi. This Covenant required that they should sanctify and honor God by a due observance of his Ordinances and teaching and causing others to observe them By violating the conditions on their parts they have corrupted and made void that Covenant and must not therefore expect from him that life and peace v. 5. and all those benefits which he had on his part promised on keeping Covenant They belong not to such Covenant-breakers and thence are those evils which have befallen and shall befall them contrary to what they vainly without redressing their errors and breach of Covenant did expect So he had before threatned them vers 2 and 3. and in the next verse farther declares 9 Therefore have I also made you contemptible and base before all the people according as ye have not kept my waies but have been partial in the Law Therefore have I also made you contemptible and base before all the People c. Therefore because they have thus corrupted the Covenant of Levi c. and by their ill administration of their office had shewed contempt of God and despised his Name ch I. 6 therefore saith he have I also made you contemptible or as some render will I make you contemptible c. It will be to the same pass in such speeches to speak in the same Language of what is past and of what is to come that which hath not been yet done being as certain when God hath said it as if it were already past According as ye have not kept my waies So rendring to them according to their own dealings and measure for measure It is that which God of old had declared as the rule by which he would go in judging and dealing with those who ought to take care of honouring him in looking to the due observance of his Commandments I Sam. II. 30 Them that honor me will I honor and they that despise me shall be lightly esteemed The Priests by virtue of Gods Covenant with them were to be highly honoured and respected by the People and how zealously be would vindicate their honour appears in that Story of Corah Dathan and Abiram But upon breach of Covenant with him if they find on the contrary disrespect and contempt it is by his just judgment and by his just judgment they shall so find therefore have I also made or will I make you contemptible c. according as ye have not kept my waies but have been partial in the Law That contempt which they cast on him and on his Law by wresting it out of respect to persons that so they might gain favour and respect from them so honouring them more then him and seeking to please them more then him hath he or will he cast back on them by making them contemptible even in the eies of them from whom they thought to find by that means respect yea made or will make them base before all the People To this purpose a learned Jew expounds the words and others agree with him that by being partial in the Law is for mens sakes to approve of that which the Law approved not of and not to reprove men when they did contrary to it as in particular in that out of respect to those great men that brought them they did accept of and offer illegal Sacrifices as in the former Chapter is shewed and not reject and reprove them for bringing such things contrary to the Law whereas perhaps as some add from a poor man they would not have accepted them But the words seem more general and to comprehend any wresting of the law either out of favor to themselves or others when in declaring the meaning thereof or determining any thing according to it they did not deliver the truth but respect the persons in whose case they were to deliver their judgment and so accordingly interpreted it in favor or hatred unto them and as some think more particularly in case of extortion and usury they favoring the oppressors and this in any kind was contrary to what the Law commands Lev. XIX 15 Thou shalt not respect the person of the poor nor honor the person of the mighty but in righteousness shalt thou judge thy neighbour And Deut. I. 17 Ye shall not respect persons And Deut. XVI 19 Thou shalt not
of God were purged and purified from their former corruptions and errors and reduced to the acknowledgement of Christ and true worship of God according to the perfect 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 corruption 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 described shews when so many of them together 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 verified 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 regarded 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 oblations 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 accept before their offerings can be acceptable or their Sacrifices sweet unto him That therefore among these that are here called Sons of Levi whether be meant all Christians or those that are peculiarly separated to the ministring 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 offering 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 spirit of judgement 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 following words 4 Then shall the offerings of Judah and Jerusalem be pleasant unto the Lord as in the daies of old and as in formeryears Then shall the offerings of Judah and Jerusalem be pleasant unto the Lord. Judah and Jerusalem 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 rise and beginning though since spread abroad through the World so that it will be all one to say the offerings 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 future 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 Prayers Alms Praises Eucharistical 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 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 consisting in offering oblations that name is transferred 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 some Others in the time of the first Temple and when the worship of God florished in Judea or the time of the Tabernacle that Moses pitcht But it will not concern particularly to design 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 lothsome 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 argument in this kind looked on not only by some Christian Expositors but by a Jew also Abarbinel makes it as a proof against R. Salomo's interpreting what is here spoken concerning death and the punishments in another World