Attributed commentary excerpt
John Gill's Exposition on Malachi 2:15
A historical reference excerpt for this verse. Read it alongside the biblical text and other available sources.
Exposition of the Old and New Testament
John Gill (1697–1771) · 18th-century historical commentary
Source: BibleWord.ai's local reference edition of this named work.
And did not he make one? etc.] 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 answer is, That he might seek a godly seed; or “a seed of God”f51; a noble excellent seed; a legitimate offspring, born in true and lawful wedlock; (see <460714>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; by 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?”f52 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 (<390213>Malachi 2:13)? or, “did not one do?”f53 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 (<235102>Isaiah 51:2 <263324>Ezekiel 33:24). The Targum is, “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 no…
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