Your words have been stout against me, saith the LORD. Yet ye say, What have we spoken so much against thee?
He notices the complaint of the Jews, that it is of no profit to serve Yahweh, for that the ungodly-proud are happy; and declares he will soon bring the day when it shall be known that He puts an everlasting distinction between the godly and the ungodly.
Your words have been stout - Hebrew [chaazquw], 'hard:' so "the hard speeches which ungodly sinners have spoken against Him" (Jude 1:15). (Henderson.)
Yet ye say, What have we spoken so much against thee? The Hebrew х nidbarnuw (H1696)] expresses at once their assiduity and habit of speaking God (Vatablus). The Niphal form of the verb implies that these things were said, not directly to God, but of God, to one another (Ezekiel 33:30). (Moore.)
Verse 14. Ye have said, It is vain to serve God; and what profit is it that we have his ordinance - (note, Malachi 2:17). They here resume the same murmur against God. Job 21:14-15; Job 22:17, describes a further stage of the same sceptical spirit, when the sceptic has actually ceased to keep God's service. "What is the Almighty, that we should serve him? and what profit should we have, if we pray unto him?" Psalms 73:1-14 describes the temptation to a like feeling in the saint, when seeing the really godly suffer and the ungodly prosper in worldly goods now. The Jews here mistake utterly the nature of God's service, converting it into a mercenary bargain; they attended to outward observances, not from love to God, but in the hope of being well paid for it in outward prosperity; when this was withheld, they charged God with being unjust, forgetting alike that God requires very different motives from theirs to accompany outward observances, and that God rewards even the true worshipper not so much in this life as in the life to come.
His ordinance - literally, what He requires to be kept [mishmadtow], 'His observances.'
And that we have walked mournfully before the Lord of hosts? х qªdoraniyt (H6941)] - in mournful garb, sackcoth and ashes, the emblem of penitence. They forget Isaiah 58:3-8, where God, by showing how hollow their pretended fasting was, and what is true fasting, similarly rebukes those who then also said, "Wherefore have we fasted, and thou seest not? Wherefore have we afflicted our soul, and thou takest no knowledge?" They mistook the outward show for real humiliation.
Verse 15. And now we call the proud happy. Since we are not prosperous who serve Yahweh, and "the proud" pagan flourish in prosperity, we must pronounce them the favourites of God (Malachi 2:17; Psalms 73:12).
Yea, they that work wickedness are set up - literally, built up х nibnuw (H1129)]; metaphor from architecture (Proverbs 24:3: cf. margin, Genesis 16:2; margin, Genesis 30:3).
Yea, they that tempt God - dare God to punish them, by breaking His laws (Psalms 95:9). The speakers were unconsciously describing themselves. For they were such as tempt God by presumptuous cavils against His justice in His dealing with the world, prescribing, according to their self-sufficiency, what God ought to have done, and murmuring against Him (cf. 1 Corinthians 10:9-10; Numbers 21:5-6; Exodus 17:2; Malachi 2:17). Their own not prospering gave the lie to their assertion that "they that tempt God are delivered" (Exodus 17:2).
Verse 16. Then- "Then," when the ungodly utter such blasphemies against God, the godly hold mutual converse, defending God's righteous dealings against those blasphemers (Hebrews 3:13, where also there is reference, as here, to Psalms 95:1-11: cf. Hebrews 3:15). The "often" of the English version is not in the Hebrew. The same Hebrew verb is here used as in Malachi 3:13 х nidbªruw (H1696)], marking the beautiful contrast. As the ungodly spoke with one another habitually in disparagemant of God's dealings, so the godly speak with one another habitually in justification and praise of God's dealings (cf. Matthew 11:16-19). There has been always, in the darkest times, a remnant that feared God (1 Kings 19:18; Romans 11:4).
They that feared the Lord - reverential and loving fear: not slavish terror. When the fire of religion burns low, true believers should draw the nearer together, to keep the holy flame alive. Coals separated soon go out.
And the Lord hearkened, and heard ... and a book of remembrance was written before Him for them that feared the Lord - for their advantage, against the day when those found faithful among the faithless shall receive their final reward. The kings of Persia kept a record of those who had rendered services to the king, that they might be suitably rewarded (Esther 6:1-2: cf. Esther 2:23; Ezra 4:15; Psalms 56:8; Isaiah 65:6; Daniel 7:10; Revelation 20:12). Calvin makes the fearers of God to be those awakened from among the ungodly mass (before described) to true repentance; the writing of the book thus will imply that some were reclaimable among the blasphemers, and that godly should be assured that, though no hope appeared, there would be a door of penitence opened for them before God. But there is nothing in the context to support this view.
Verse 17. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels - (Isaiah 62:3). х cªgulaah (H5459): in Titus 2:14, periousion (G4041)] - literally, my special treasure (Exodus 19:5; Deuteronomy 7:6; Deuteronomy 14:2; Deuteronomy 26:18; Psalms 135:4; 1 Peter 2:9: cf. Ecclesiastes 2:8). Calvin translates х layowm (H3117) 'ªsher (H834) 'ªniy (H589) `oseh (H6213)] more in accordance with Hebrew idiom, 'they shall be my peculiar treasure in the day in which I will do it' (i:e., fulfill my promise of gathering my completed Church; or, 'make' those things come to pass foretold in Malachi 3:5 above, Grotius); so, in Malachi 4:3, "do" is used absolutely, "in the day that I shall do this." Maurer, not so well, translates, 'in the day which I shall make,' i:e., appoint: as Psalms 118:24.
And I will spare them, as a man spareth his own son that serveth him - (Psalms 103:17-18).
Verse 18. Then shall ye return, and discern - Then shall ye see the falseness of your calumny against God's government (Malachi 3:15), that the "proud" and wicked prosper. Do not judge before the time, until my work is complete. It is in part to test your disposition to trust in God in spite of perplexing appearances. and in order to make your service less mercenary, that the present blended state is allowed; but at last all ("ye," both godly and ungodly) shall see the eternal difference there really is "between him that serveth God, and him that serveth Him not" (Psalms 58:11).
Return - ye shall turn to a better state of mind on this point. He here speaks of the Jewish nation in general, not of the godly who justified God in His dealings. In the coming day of restoration the Jews shall be turned from their present blindness in prejudging God (Malachi 3:13-14), shall "discern" God's righteousness as the Judge and Governor of the earth.
Remarks:
(1) Man's unbelief (Malachi 2:17) will not prevent God from being faithful to His promise of coming.
(2) Many affect to "seek" and "delight in" the anticipation of the Lord's appearing, to whom His coming shall be the revelation of wrath, not a revelation of grace and glory. He shall come to most men "suddenly." They shall be utterly unprepared for it. Nothing shall they less expect than the manifestation of the Judge in all His majesty.
(3) As John the Baptist "prepared the way" before the Lord at His first coming, so ministers now, as the "messengers of the Lord of hosts" (Malachi 2:7), are preparing the way before the Lord against His second coming. To believers, the announcement of the Gospel of "the messenger of the covenant" is full of joy. For believers have a saving interest in the covenant by faith, and therefore the truly "seek and delight in" the Saviour and His salvation. But to unbelievers the Gospel message heard, but not hearkened to, is only the seal of increased condemnation.
(4) These two classes, which are already being secretly separated from one another by the unobserved judicial process even now going forward, shall be fully, manifestly, and finally separated at the glorious appearing of the Lord from heaven. It becomes us, therefore, to ask, "Who shall stand when He appeareth?" (Malachi 3:2.)
(5) If our faith in the Saviour be the genuine work of His Holy Spirit, it shall stand alike the furnace of affliction which is sent now to remove the believer's dross, and also the last searching judgment, when the Judge "shall sit" upon His throne (Malachi 3:3). (6) The believer needs not fear the fiery trial of afflictions and temptations to which he is subjected now. Christ will adjust the intensity of the fire, and the length of time during which his servants are exposed to it, with the nicest adaptation to their spiritual needs. And when His image is reflected in the glowing mass, the Heavenly Refiner will remove the thoroughly purified metal from the flame (Malachi 3:3).
(7) The Jews, as a nation, have passed, and are passing, through such a fiery trial. The final result shall be, in the wonderful grace of God, "the offering of Judah and Jerusalem shall be pleasant unto the Lord, as in the days of old" (Malachi 3:4).
(8) On the other hand, to the sceptics who mockingly ask, "Where is the God of judgment?" (Malachi 2:17). He will "come near to judgment" (Malachi 3:5). Slow as he seems in executing wrath upon the ungodly, He is witness of all their ways, and soon will appear as "a swift witness" against them. For He is the same unchanging God (Malachi 3:6) at all times-on the one hand, consuming the ungodly at last, who continue to harden themselves against His love; and, on the other hand, sparing (Malachi 3:17) His elect, not for their goodness, but because of His own covenant of grace: as He saith, "I am the Lord: I change not; therefore ye sons of Jacob are not consumed."
(9) It was because of His ancient covenant with Jacob that God continued so lovingly to beseech the Jews, "Return unto me, and I will return unto you (Malachi 3:7). But how sad a contrast to His tenderness does their insensibility present! "Wherein shall we return?" they reply, in the tone of injured innocence. And yet there had been a hereditary succession of transgression, the "fathers" having "gone away from God's ordinances," and the children following in their steps. A legacy of sin proves to be a legacy of sorrow. The only way to bar the entail of the "curse" (Malachi 3:9) is to return to the Lord in repentance, and He will return to men with blessings. The change must be in the sinner, not in God: for He changeth not (Malachi 3:6).
(10) They who try to "rob God" only rob themselves (Malachi 3:8). To withhold from the cause of God and of charity what is His just due, is virtually robbing God. Yet how many who have a high name for religion, in the esteem both of the world and of themselves, have no scruple about such robbery, and would indignantly repudiate the charge, saying "Wherein have we robbed Thee?"
(11) A leading cause of the spiritual deadness of Christians is their want of hearty and self-denying liberality. Let us resolve at once to put God to the "proof," by bringing to the Lord's treasury, at the least, not less than the Jews, who did not enjoy our high privileges, systematically gave-namely, a tenth of all our income, besides extraordinary free-will offerings, according as the occasion may require. We shall find that we shall not be losers, but immense gainers, even in this world, so far as concerns our truest good, by venturing boldly to act on the promise of God, and to take Him undoubtingly at His word. When we open our hearts and hands widely to give, God will "open the windows of heaven, and pour us out a blessing, that there shall not be room enough to receive it" (Malachi 3:10).
(12) God takes note of the "stout words" and "hard speeches" which men utter against Him (Malachi 3:18). All the while such persons are so blinded by self-love as to be unconscious of their sin: so that, if they were accused by God, their reply would be, "What have we spoken so much against thee?" (Malachi 3:13.) It is presumptuous sin to re present the service of God as profitless, because it does not minister to the selfishness, worldliness, and covetousness of man (Malachi 3:14). Religion is not a matter of bargaining, but it is the love of God producing in the believer love, thankfulness, and instinctive obedience. Such as have this true love to God are truly "happy," which the "proud" never can be (Malachi 3:15); because pride is its own punishment.
(13) When the worldly and carnal speak against God, "then they that fear the Lord" should speak the more for His honour. Mutual love among Christians is promoted by frequent Christian communion. The flame of holy love is best kept alive by the burning coals being brought close together.
(14) Religious conversation is a great mean of spiritual edification. Therefore the believer ought to cultivate Christian fellowship: as David saith (Psalms 119:63), "I am a companion of all them that fear thee, and of them that keep thy precepts."
(15) God thinks of them that "think upon His name." They are in his "everlasting remembrance" (Psalms 112:6). A special "book of remembrance" is written before Him for them; and all who are written in that book shall be counted by the Lord among His own "jewels in the day of judgment" (Malachi 3:17). The thief who offered the prayer of faith when all others disowned Christ, "Lord, remember me when thou comest into thy kingdom," shall then be owned by the Lord as His. The godly shall be "spared," when the ungodly shall be overwhelmed. And all then shall see that which is now hidden in part, for the probation of men's characters-namely, that there is a momentous and everlasting distinction "between the righteous and the wicked."