CRITICAL NOTES.
Malachi 3:13-18.] Impatient murmuring is most unreasonable; the day is coming which will bring to light the distinction between the righteous and the wicked.
Malachi 3:13. Stout] (bold) sig. to bind fast, make firm, and in a bad sense to be hard or obstinate, such as that in Jude 1:15. [Henderson]. Keil gives, to do violence to one, to overpower him (cf. Exodus 12:33; 2 Samuel 24:4). Specimen words are given.
Malachi 3:14.] God has no regard to well doing, therefore there is no advantage in serving him (cf. ch. Malachi 2:17). His ordinance] Lit. what he requires to be observed, prescribed rites. Mourn.] In black or mournful garb, as a sign of penitence. Voluntary fasting is brought into prominence.
Malachi 3:15.] Because God does not reward their works with prosperity, they call proud] sinners happy men, favourites of God when blessed (cf. Psalms 73:12). The wicked are set] Lit. built up, i.e. flourish (cf. Jeremiah 12:16-17; Exodus 1:21), and though they have tempted God, are delivered.
Malachi 3:16. Then] When the wicked were openly talking one with another; so the godly held mutual intercourse, and defended the providence of God. Jehovah noticed their conversations, and wrote them in a book]. A custom borrowed from a Persian king, recording the names and merits of any who deserved well, that they might be rewarded (cf. Esther 6:1-2). God keeps a book also (cf. Psalms 56:9; Daniel 7:10). Before] To lie open before him, and remind him of righteous deeds.
Malachi 3:17. Jewels] Lit. private, peculiar property, “expressing the highest estimation of God’s people and their perfect security in the day of judgment.” Spare] (Psalms 103:17-18) Contrasted with punishment.
Malachi 3:18. Return] to a better mind. Discern] the falseness of your calumny against God’s dealings (cf. Exodus 11:7). The day of judgment will change many opinions concerning God’s ways and God’s people.
HOMILETICS
HARD SAYINGS AGAINST GOD.—Malachi 3:13-15
The people still murmur against God, and openly declare that there is no profit in serving him, because the righteous have no advantage over the wicked. But this murmuring is unjust, and the coming judgment will make a distinction between those who fear God and those who fear him not. Some of their hard words are given. The common sentiment of the time was that piety brings no reward, and the religious error of the time that observance of outward forms was the service which God should bless.
I. God’s service is falsified. “It is vain to serve God.”
1. This sentiment springs from a wrong estimation of God’s service. It is not a mercenary service. The Jews waited not upon God in love, but in hope of being well paid. Religion is not a bargain, but affection, obedience, and gratitude to God. It is not a mournful but a delightful service. “What profit that we have walked mournfully,” in black and in grief? Fasting, prescribed or voluntary, was considered meritorious, had claims upon God, and when left unrewarded, they complained against God. “Wherefore have we fasted, and thou seest not? Wherefore have we afflicted our soul, and thou takest no knowledge?”
2. This sentiment is denied by Scripture. Paul seems to give some truth to it when he says, “If in this life only we have hope in Christ, we are of all men most miserable.” But from the same person we learn that “Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.” God himself told the Jews that the meanest act for him would not be left without reward (ch. Malachi 1:10). In every sense, “wisdom’s ways are ways of pleasantness, and all her paths are paths of peace.” “Riches and honour are with me; my fruit is better than gold, yea, than fine gold; and my revenue than choice silver.”
3. This sentiment is contradicted by Christian experience. God’s people have found God’s service their highest happiness and joy. They have tasted that the Lord is good, and that the man who trusts in him is blessed. Whatever be their outward condition, their spiritual experience gives the lie to such an impudent statement concerning God’s service. “Blessed are they that do his commandments.”
II. God’s justice is impugned. Because they met with no reward for their services; because the wicked seemed to prosper rather than the righteous; they openly declared that God’s favourites were proud and ungodly men. The wicked have put God to the test, they reply, calling down vengeance from heaven; but they are built up, and flourish, and though they have tempted God by breaking his laws, yet they are delivered from misfortune. Hence they gave wrong verdicts, and set at nought the decrees of God. “We call the proud happy.” We should not cavil against God’s dealings for many reasons.
1. We cannot read the heart. How do we know who are happy, and who are not happy. Men most prosperous outwardly may be most miserable inwardly. Beneath the splendid show may be “the worm, the canker, and the grief.” And men most afflicted may be most happy. The glare of prosperity should not blind our judgment. “Be not rash with thy mouth, and let not thine heart be hasty to utter anything before God; for God is in heaven, and thou upon earth.”
2. We forget the future. For a time the proud may be happy, but their happiness is shortlived, “only for a season,” and does not satisfy. The wicked may be set up, but they build on a wrong foundation, and great may be their fall. Those who tempt and defy God, may be delivered for the present; but God is often most angry with men when he seems best pleased; sweeps them away when their inward thought is to continue for ever. On earth what a curse, and how uncertain their prosperity! But at the great day, how sudden, complete, and terrible their overthrow! Headlong their fall, without escape, and without hope. “How are they brought into desolation, as in a moment! They are utterly consumed with terrors.”
DIVINE RECOGNITION OF CHRISTIAN FELLOWSHIP.—Malachi 3:16-18
The prophet now contrasts the faithful few with the sceptical many. While the ungodly were uttering hard sayings, those who feared God held mutual intercourse, defended God’s dealings, and encouraged one another to love and trust him. A remnant has always been found in the darkest days, whom God has noticed and blessed.
1. The practice they adopted. In character and conduct they stand out in remarkable contrast.
1. They were secretly pious. They “thought upon his name.” The wicked do not think upon God; or if they do, their thoughts concerning him are sinful and vain. The righteous, in contrast, esteem and ever seek to honour the name of God. They meditate upon his perfections, works, and words, and their meditation is sweet.
2. They were personally sincere. They “feared the Lord,” not in slavish terror, but with awe and filial reverence. They were loyal and true in their profession. The root of the matter was in them. Fear was the secret spring, the hidden power of holy life.
3. They openly encouraged one another. So powerful was their piety, that it was revealed in their speech. (a) They spoke openly “one to another,” without fear or shame. (b) They spoke often, to encourage and strengthen one another. Amid the atheism and ungodliness of the times, they mutually talked not about the politics of the nation, but of personal religion and the God they feared.
II. The distinction they gained. Those who disregarded God would ridicule his people. But here is a caution to the wicked, and an encouragement to the godly.
1. God heard their conversation. “The Lord hearkened and heard it.” God was thought to be forgetful, or an idle spectator of events. But not a sigh nor a prayer, not a loyal word nor a feeble meeting, escape his notice.
2. God remembered their works. As earthly monarchs record the deeds and remember the names of their servants, so the King of Heaven keeps a record of his people. The meanest service will not be forgotten. “Write this a memorial in a book.”
3. God spared them on earth. “I will spare them,” in contrast with the doom of the wicked: “as a man spareth his own son,” in tender compassion (Psalms 103:17-18). All of mercy, nothing from merit.
4. God will reward them at judgment. In the coming day men will “return” to a right mind, and confess the justice of God. (a) They shall be separated from the wicked. “Discern between the righteous and the wicked.” This not always possible on earth, will be easy at the great day. (b) They will be claimed as peculiar treasure. “They shall be mine, saith the Lord of Hosts, in that day when I make up my jewels.” They are precious to God, and will be owned and honoured by him. There is a solemn, an eternal distinction between those who serve God and those who serve him not. The reward of God’s servants is the greatest, the highest distinction we can attain. What are all the distinctions of the world to refuge on earth and blessedness in heaven? Follow the example that you may share the honour and happiness of the saints. “Verily, there is a reward for the righteous: verily, he is a God that judgeth in the earth.”
HOMILETIC HINTS AND OUTLINES
Malachi 3:14. Vain. They themselves are vain and most vain, for two reasons, and in two respects. First, they take themselves to be servers of God. Secondly, they stick in the bark, serve him with the outside only, honour him with the lips, and not with their hearts; they bring vain oblations, empty performances, serve him with formalities which he rejects with scorn as he did the Pharisees’ devotions (Luke 16:15) [Trapp].
Malachi 3:15. Proud, happy. A sentiment—
1. At variance with the truth of God. “Thou hast rebuked the proud, who are cursed” (Psalms 119:21).
2. Displaying ignorance. How do we know that the proud are happy? Can we read their hearts? (Proverbs 21:24).
3. Indicative of pride. They boast of their superior intelligence. “We call.” “Pride is increased by ignorance; those assume the most who know the least” [Gay].
Malachi 3:16. The Divine jewels. My jewels. It is a strong expression of value. Much in this world even on which God sets high value, though much that he condemns. Something which he distinguishes from all that sparkles and glitters with material lustre—from things which earthly and carnal men have most coveted and idolized. These jewels are scattered here and there, among earthly things; not in a collected state, except in God’s view. By him they are seen as one sacred company and fraternity. Unequal in degrees of purity and lustre, accounted the dross and offscouring of society; but He to whom they belong sees them in a different light; a beam of his radiant light falls on each, and all will see them at last. There will be a collecting, an assembling of them together. The grand act of righteous separation must bring the saints together, that the effect of redemption may be conspicuously displayed. Think of that stupendous knowledge and power which will secure that none of them shall be missing, or will be lost! Not one lost in the vastness of the scene; not one that was even in the utmost obscurity in mortal life; not one in the remotest corner of the earth, or island of the sea. When each sees all, each may wonder at the vigilance, the affectionate care, and the mighty power that will have brought them all together, after preserving them all separately, in infinite variety of circumstances and so many ages. Then, when the jewels are “made up,” he will pronounce, “they are mine.” What triumph to hear it! What congratulation with one another! And what a situation that must be—in place and circumstances, felicity and glory—in which he will assign their abode within the immediate manifestation of his presence! Looking at this prospect, which of us can be content that his soul should be wanting when “the Lord of Hosts” shall “make up his jewels!” Who can bear the thought of being cast among the baser rejected things of creation, and for him to say, “That is not mine; take it away!” [J. Foster].
Malachi 3:17. Spare them. If a man spares any one, it will surely be his own son. The very relation pleads for him. He spares them as to exemption. He spares them as to correction. They are afflicted, but have alleviations. He spares them as to exertion. He considers their strength, and will not require of some what he ordains for others. He spares them as to acceptance. Their best actions are imperfect. Their obedience needs pardon. He views all through Christ. He spared not him, that he might spare you. Never forget the kindness of God, and spare not your selves in his cause [Jay].
ILLUSTRATIONS TO CHAPTER 3
Malachi 3:13-15. Stout words. Rash, undigested, ill-considered speech, is responsible for much of the heart-burning and trouble in the Churches. Expressions which convey the impression that the Lord acts unjustly or unkindly, especially if they fall from the lips of men of known character and experience, are as dangerous as fire-brands among stubble; they are used for blasphemous purposes by the ill-disposed, and the timid and trembling are sure to be cast down thereby, and to find reason for yet deeper distress of soul [Spurgeon].
“Language is the dress of thought” [Johnson].
Malachi 3:16-18. Spake often. When the wicked are talking against God, the righteous should talk for him. Religious conversation is necessary, all the more, for the very reasons that chill and repress it. When a fire burns low, the coals that are alive should be brought near together, that they may be blown into a flame. So when all is cold and dead, living Christians should draw near and seek the breathings of the Spirit, and kindle each other by mutual utterance. The words thus and then spoken shall be heard and recorded in heaven [Lange].
“The Chronicles of heaven shall keep
Their words in transcript fair;
In the Redeemer’s book of life
Their names recorded are” [Doddridge].