The New John Gill Exposition of the Entire BibleMalachi 2:15
And did not he make one?
&c.] That is, did not God make
one man, and out of his rib one woman? did he not make man, male and
female? did he not make one pair, one couple, only Adam and Eve, whom
he joined together in marriage? or rather, did he not make one woman
only, and brought her to Adam to be his wife? which shows that his
intention and will were, that one man should have but one wife at a
time; the contrary to which was the then present practice of the Jews:
Yet had he the residue of the spirit;
it was not for want of power
that he made but one woman of Adam's rib, and breathed into her the
breath of life, or infused into her a human soul or spirit; he could
have made many women at the same time; and as the Father of spirits,
having the residue of them with him, or a power left to make as many as
he pleased, he could have imparted spirits unto them, and given Adam
more wives than one:
And wherefore one?
what is the reason why he made but one woman,
when he could have made ten thousand, or as many as he pleased? the
That he might seek a godly seed;
or "a seed of God" F4; a noble
excellent seed; a legitimate offspring, born in true and lawful
wedlock; see (1 Corinthians 7:14) a seed suitable to the dignity of human
nature, made after the image of God, and not like that of brute beasts,
promiscuous and uncertain:
Therefore take heed to your spirit;
to your affections, that they
do not go after other women, and be led thereby to take them in
marriage, and to despise and divorce the lawful wife, as it follows:
and let none deal treacherously with the wife of his youth;
marrying another, or divorcing her: these words are differently
rendered and interpreted by some; but the sense given seems to be the
true one, and most agreeable to the scope of the place. Some render the
first clause, "hath not one made?" F5 that is, did not the one God,
who is the only living and true God, make one man or one woman? and
then the sense is the same as before; or did not that one God make,
constitute, and appoint, that the woman should be the man's companion,
and the wife of his covenant, as in the latter part of the preceding
verse (Malachi 2:13) ? or, "did not one do?" F6 that is, so as we have
done, take another wife besides the wife of his youth? and so they are
the words of the people to the prophets, justifying their practice by
example; by the example of Abraham, whom some of the Jewish writers
think is intended by the "one", as in (Isaiah 51:2) (Ezekiel 33:24) . The
``was not one Abraham alone, from whom the world was created?''
or propagated. Kimchi gives it as his own sense, in these words;
``Abraham, who was one, and the father of all that follow him
in his faith, did not do as ye have done; for he did not
follow his lust, nor even marry Sarah, but so that he might
cause the seed of God to remain;''
yet he mentions it as his father's sense, that they are the words of
the people to the prophet, expressed in a way of interrogation, saying,
did not our father Abraham, who was one, do as we have done? who left
his wife, and married Hagar his maid, though he had the residue or
excellency of the spirit, and was a prophet; to whom the prophet
replies, and what did that one seek? a godly seed; which is, as if it
was said, when he married Hagar, it was to seek a seed, because he had
no seed of Sarah his wife. A seed was promised him, in which all
nations of the earth were to be blessed; he sought not to gratify his
lust, but to obtain this seed, the Messiah, to whom the promises were
made, as the apostle argues, (Galatians 3:16) "he saith not, and to seeds
as of many; but as of one, and to thy seed, which is Christ"; called
here the "godly seed", or the "seed God" F7, as some choose to render
the words; that is, that seed which is God, who is a divine Person, God
and man in one person; or which is of God, of his immediate production,
without the help of a man; which the Jews call the seed that comes from
another place, and which they use as a periphrasis of the Messiah. So
on those words in (Genesis 4:25) , "she called his name Seth, for God hath
appointed me another seed",
``says R. Tanchuma, in the name of R. Samuel, she has respect
to that seed which comes from another place; and what is
this? this is the King Messiah F8.''
And the same Rabbi elsewhere F9 observes, on those words in
(Genesis 19:32) , "that we may preserve seed of our father",
``it is not written, that we may preserve a son of our father,
but that we may preserve seed of our father; that seed which
is he that comes from another place; and what is this? this
is the King Messiah.''
Now as Abraham had the promise of a son, and his wife was barren, he
took the method he did that he might have one, the son of the promise,
a type of the Messiah, and from whom he should spring; and this is
sufficient to justify him in it: besides, he did not deal treacherously
with Sarah his wife, for it was with her good will and by her authority
he did this thing; but do you take heed to your spirit, that no one of
you deal treacherously with the wife of his youth, to leave her, and
marry the daughter of a strange God: and much the same sense Jarchi
takes notice of as the Agadah, or the interpretation of their ancient
Rabbins. Some render the words, "and not one does this"; that is, deals
treacherously with the wife of his youth, that has the residue of the
spirit, or the least spark of the Spirit of God in him; and how should
anyone do it, seeking a godly seed? therefore take heed to your
spiritů; so De Dieu. But according to others the sense is,
``there is not one of you that does according to the law, whose
spirit remains with him that is not mixed with the daughter
of a strange god;''
which is Aben Ezra's note. But according to Abarbinel the sense is, not
one only has done this, committed this evil, in marrying more and
strange women; not some only, and the rest have the spirit with them,
and keep it pure from this sin; so that a godly seed cannot be
procreated from you; therefore take heed to your spirit.
F4 (Myhla erz) "semen Dei", Pagninus, Montanus, Calvin, Junius &
Tremellius, Piscator, Cocceius, Burkius.
F5 (hve dxa alw) "nonue unus fecit?" V. L. Menochius, Tirinus.
F6 "Et ne unus fecit?" Pagninus, Montanus; "et unus ille (Abramus) ita
egit?" Grotius; "annon unus hoc fecit?" Tigurine version; so Joseph
F7 (Myhla erz) "semen Deus", Galatin. de Arcan. Cathol. Ver. l. 8.
c. 2. p. 550.
F8 Bereshit Rabba, sect. 23. fol. 20. 4. Midrash Ruth, fol. 36. 1.
F9 Bereshit Rabba, sect. 51. fol. 46. 1. Midrash Ruth, fol. 35. 4.
The New John Gill's Exposition of the Entire Bible Modernised and adapted for the computer by Larry Pierce of Online Bible. All Rightes Reserved, Larry Pierce, Winterbourne, Ontario.
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Gill, John. "Commentary on Malachi 2:15". "The New John Gill Exposition of the Entire Bible". <http://classic.studylight.org/com/geb/view.cgi?book=mal&chapter=002&verse=015>. 1999.