Calvin's Commentary on Malachi
(... continued from file 11)
Lecture One Hundred and Eightieth.
We saw in our last lecture that the Jews were
indignant, because God did not treat them with more
kindness, as they thought that they rightly performed
their duty towards Him. We said that such an
expostulation can never be justly made by men; for though
they may find God rigid, there are yet always many
reasons why he should by various troubles exercise them;
but hypocrites seem to themselves to be of all men the
most perfect, though they have only the guise or mask of
religion. They indeed say that they have kept the Law,
but when we come to the test, their emptiness is found
out; for the main thing in the Law is wanting, that is,
integrity of heart; nay, in the outward life they are
found to be transgressors.
However this may be, they boasted that they kept the
law, as we find in this passage, We have kept his charge.
The doctrine of the law is here by a metaphor called a
charge or keeping (custodia,) because it rules us, it
confines us also within limits that we may not wander in
uncertainty, it restrains our corrupt desires; in short,
it keeps us under the fear of God and in the best order.
Had the Jews considered this, they could never have dared
to ascribe so much to themselves. Now this word, then
commonly used, is adopted by the Prophet, and thus he
shows how little attention they gave to the consideration
of God's law; for they thought that their whole life was
conformable to all the commandments, and. yet they
conformed hardly to the thousandth part of them. They
add, We have walked with a dark face or dress. There is
here also a metaphor, for they meant that they had been
humble and lowly before God. It is indeed no ordinary
thing in God's service to lay aside all pride and vain
confidence, and to walk humbly with him: but hypocrites,
like apes, imitate what God requires and approves; and at
the same time they say nothing of changing the heart.
Fear and sorrow are required, according to what we have
seen in the Prophet Micah; but hypocrites think that a
dejected countenance is enough; and hence they often
pretend sorrow, while they inwardly please and flatter
themselves: and on this account we find in Isaiah, the
fifty-eighth chapter, as well as in this place, that they
bring a charge against God, that he did not regard them,
when they walked with a sad countenance, when they
macerated themselves with fastings: in short, when by
various other performances they showed great holiness,
they brought an accusation against God, because he
disregarded all these things, or made not that account of
them which they expected.
Let us then remember, that the Jews were guilty of
two errors; first, they presented to God an empty
appearance for true humility, for they were no doubt
swollen with false confidence though they pretended to be
abject and low before God; secondly, they claimed for
themselves more than what was just, for though there may
have been some apparent modesty and submissiveness in
them, yet they exceeded due limits; for we always swell
with presumption, at least we are never thoroughly freed
from it. They then falsely pretended, that they walked
lowly and dejectedly before God. It follows -
Malachi 3:15 And now we call the proud happy; yea, they
that work wickedness are set up; yea, [they that] tempt
God are even delivered.
This verse is connected with the last, for the force
of these words, "We have walked sorrowfully before God
and have carefully kept his precepts," does not fully
appear, except this clause be added - that they saw in
the meantime that the proud flourished and had their
delights, as though they said, "We strive to deserve well
of God by our services; he overlooks all our religious
acts, and pours as it were all his bounty on our enemies,
who are yet ungodly and profane." We now see how these
verses are connected together, for God disappointed the
Jews of the reward they thought due to them, and in the
meantime bestowed on the impious and undeserving his
kindness.
To call any one blessed, as we have before seen, is
to acknowledge that God's blessing is upon him, according
to what God had promised, "Behold, all nations shall call
thee blessed." So a changed state of things is here set
forth, for the Jews, when they were miserable, called
others blessed; not that they willingly declared this,
but envy forced them to complain of the cheerful and
hamper state of the Gentiles, who were yet ungodly. And
by the proud they meant all the despisers of God, a part
being mentioned for the whole; and they were so called,
because faith alone humbles us. Many unbelievers are
indeed lauded for their humility, but no one becomes
really humble without being first emptied of every
conceit as to his own virtues. Some rise up against God,
and rob him of what is his own, and then it is no wonder
that they act insolently towards their neighbours, since
they dare even to raise up their horns against God
himself. And in many parts of Scripture the unbelieving
are called proud, in order that we may know that we
cannot be formed and habituated to humility until we
submit to the yoke of God, so that he may turn us
wherever he wishes, and until we cast aside every
confidence in ourselves.
As well as, they said; for "gam" is here repeated,
and must be rendered "as well as," that is, "All who do
iniquity as well as all who tempt God, are built up and
are delivered. In the first place what is general is
stated, and then what is particular, and yet the Prophet
speaks of the same persons, for he first calls God's
despisers iniquitous, and he afterwards says, that the
same tempted God, which is more special. The sum of the
whole is, - that God's favour was conspicuous towards the
despisers of the law, for they lived prosperously, and
were also delivered, and found God their helper in
adversity.
The verb, to build, is taken in Hebrew in the sense
of prospering, and is applied to many things. When
therefore any one grows and increases in honours or in
riches, when he accumulates wealth, or when he is raised
as it were by degrees to a higher condition, he is said
to be built up. It is also added that they were
delivered, for it would not be enough to acquire much
wealth, except aid from God comes in adversity, for no
one, even the most fortunate, is exempt from every evil.
Hence to building up the Prophet adds this second clause,
- that God delivered the wicked from all evils, as though
he covered them under his shadow, and as though they were
his clients. With regard to the second verb, when he says
that the ungodly tempted God, it is, we know, the work of
unbelief to contend with God. The Prophet used the same
word shortly before, when he said, "Prove me in this:"
but God then, after the manner of men, submitted to a
trial; here, on the contrary, the Prophet condemns that
insolence which very commonly prevails in the world, when
men seek to confine God, and to impose on him a law, and
to inquire into his judgements: it is in short as though
they had a right to prescribe to him according to their
own caprice, so that he should not do this or that, and
which if he did, to call on him to plead his own cause.
We now then perceive what it is to prove or tempt God. It
follows -
Malachi 3:16 Then they that feared the LORD spake often
one to another: and the LORD hearkened, and heard [it],
and a book of remembrance was written before him for
them that feared the LORD, and that thought upon his
name.
In this verse the Prophet tells us that his doctrine
had not been without fruit, for the faithful had been
stimulated, so that they animated one another, and thus
restored each other to a right course. They who explain
the words - that the faithful spoke, indefinitely,
pervert the meaning of the Prophet, and they also
suppress the particle "'az", then. The very subject
proves that a certain time is denoted, as though the
Prophet had said, that before he addressed the people and
vehemently reproved their vices, there was much
indifference among them, but that at length the faithful
were awakened.
We are hence taught that we are by nature slothful
and tardy, until God as it were plucks our ears; there is
therefore need of warnings and stimulants. But let us
also learn to attend to what is taught, lest it should
become frigid to us. We ought at the same time to
observe, that all were not moved by the Prophet's
exhortations to repent, but those who feared God: the
greater part no doubt securely went on in their vices,
and even openly derided the Prophet's teaching. As then
the truth profited only those who feared God, let us not
wonder that it is despised at this day by the people in
general; for it is given but to a few to obey God's word;
and the conversion of the heart is the peculiar gift of
the Holy Spirit. There is therefore no reason for pious
teachers to despond, when they do not see their doctrine
received everywhere and by all, of when they see that but
a few make any progress in it; but let them be content,
when the Lord blesses their labour and renders it
profitable and fruitful to some, however small their
number may be.
But the Prophet not only says that individuals were
Touched with repentance, but also that they spoke among
themselves; by which he intimates, that our efforts ought
to be extended to our brethren: and it is an evidence of
true repentance, when each one endeavours as much as he
can to unite to himself as many friends as possible, so
that they may with one consent return to the way from
which they had departed, yea, that they may return to God
whom they had forsaken. This then is what we are to
understand by the words spoken mutually by God's
servants, which the Prophet does not express.
He says that Jehovah attended and heard, and that a
book of remembrance was written before him. He proves
here that the faithful had not in vain repented, for God
became a witness and a spectator: and this part is
especially worthy of being noticed; for we lose not our
labour when we turn to God, because he will receive us as
it were with open arms.
Our Prophet wished especially to show, that God
attended; and hence he uses three forms of speaking. One
word would have been enough, but he adds two more; and
this is particularly emphatical, that there was a book of
remembrance written. His purpose then was by this
multiplicity of words to give greater encouragement to
the faithful, that they might be convinced that their
reward would be certain as soon as they devoted
themselves to God, for God would not be blind to their
piety.
The Prophet at the same time seems to point it out
as something miraculous, that there were found then among
the people any who were yet capable of being healed,
since so much wickedness had prevailed among the people,
nay, had become hardened, as we have seen, to an extreme
obstinacy; for there was nothing sound or upright either
among the priests or the common people. As then they had
long indulged with loose reins in all kinds of
wickedness, it was incredible, that any could be
converted, or that any piety and fear of God could be
found remaining among them. This then is the reason why
the Prophet says, that God attended and heard, and that a
book was written; he speaks as though of a thing unusual,
which could not but appear as a miracle in a state of
things so confused and almost past hope. The design of
the whole is to show, that the faithful ought not to
doubt, but that their repentance is ever regarded by God,
and especially when the utmost despair lays hold on their
minds; for it often distresses the godly, when they see
no remedy to be hoped for; then they think that their
repentance will be useless: hence it is that the Prophet
dwells so much on this point, in order that they might
feel assured, that though no hope appeared, yet
repentance availed for their salvation before God; and
for this reason he adds, that this book was written for
those who feared God.
With regard to the participle "choshvim", the verb
"chashav", means to reckon or to count, and also to
think; and so some render it here, "Who think of his
name." And doubtless this is a rare virtue; for we see
that forgetfulness easily creeps over us, which
extinguishes the fear of God, so that we take such a
liberty, as though they who forget God can sin with
impunity: and hence it is said often in the Psalms, that
the fear of God is before the eyes of the godly. This
seems frigid at the first view; but he who remembers God
has made much progress in his religious course; and we
also find by experience that the mere remembrance of God,
when real, is a bridle to us sufficiently strong to
restrain all our depraved lusts. But as the price of a
thing is attained by reckoning, the other version is
appropriate, - that the faithful value or esteem the name
of God. It follows -
Malachi 3:17 And they shall be mine, saith the LORD of
hosts, in that day when I make up my jewels; and I will
spare them, as a man spareth his own son that serveth
him.
He shows by the issue itself why a book of
remembrance was written - that God in due time would
again undertake to defend and cherish his Church. Though
then for a time many troubles were to be sustained by the
godly, yet the Prophet shows that they did not in vain
serve God; for facts would at length prove that their
obedience has not been overlooked. But the two things
which he mentions ought to be noticed; for a book of
remembrance is first written before God, and then God
executes what is written in the book. When therefore we
seem to serve God in vain, let us know that the obedience
we render to him will come to an account, and that he is
a just Judge, though he may not immediately stretch forth
his hand to us.
In the first place then the Prophet testifies that
God knows what is done by every one; and in the second
place he adds that he will in his own time perform what
he has decreed. So also in judgements, he preserves the
same order in knowing and in executing. For when he said
to Abraham that the cry of Sodom came up to heaven, (Gen.
18: 20,) how great and how supine was the security of the
city. How wantonly and how savagely they despised every
authority to the very last moment! But God had long
before ascended his tribunal, and had taken an account of
their wickedness. So also in the case of the godly,
though he seems to overlook their obedience, yet he has
not his eyes closed, or his ears closed, for there is a
book of memorial written before him.
Hence he says, They shall be in the day I make. The
verb is put by itself, but we may easily learn from the
context that it refers to the restoration of the Church.
In the day then in which I shall make, that is, complete
what I have already said; for he had before promised to
restore the Church. As then he speaks of a known thing,
he says shortly, In the day I shall make, or complete my
work, they shall be to me a peculiar treasure. This
phrase confirms what I have already stated - that God has
his season and opportunity, in order that there may be no
presumption in us to prescribe to him the time when he is
to do this or that. In the day then when he shall gather
his Church, it will then appear that we are his peculiar
treasure.
Thus the Prophet in these words exhorts us to
patience, lest it should be grievous to us to groan under
our burden, and not to find God's help according to our
wishes, and lest also it should be grievous to us to bear
troubles in common with the whole Church. Were one or two
of us subject to the cross, and doomed to sorrow and
grief in this world, our condition might seem hard; but
since the godly, from the first to the last, are made to
be our associates in bearing the cross of Christ, and to
be conformed to his example, there is no reason for any
one of us to shun his lot; for we are not better than the
holy patriarchs, apostles, and so many of the faithful
whom God has exercised with the cross. Since then the
common restoration of the Church is here set before us,
let us know that a reason is here given for constancy and
fortitude; for it would be disgraceful for us to faint,
when we have so many leaders in this warfare, who by
their examples stretch forth as it were their hands to
us; for as Abraham, David, and other Patriarchs and
Prophets, as well as Apostles, have suffered so many and
so grievous troubles, ought not this fact to raise up our
spirits? and if at any time our feet and our legs
tremble, ought it not to be sufficient to strengthen us,
that so many excellent chiefs and leaders invite us to
persevere by their example? We then see that this has not
been laid down for nothing, when I shall make, or
complete my work.
By the words "peculiar treasure", God intimates that
the lot of the godly will be different from that of the
world; as though he had said, "Ye are now so mixed
together, that they who serve me seem not to be peculiar
any more than strangers; but they shall then be my
peculiar treasure." This is to be taken, as I have
already mentioned, for the outward appearance; for we
know that we have been chosen by God, before the
foundation of the world, for this end - that we might be
to him a peculiar treasure. But when we are afflicted in
common with the wicked, or when we seem to be even
rejected, and the ungodly, on the other hand, seem to
have God propitious to them, then nothing seems less true
than this promise. I therefore said that this ought to be
referred to the outward appearance - that the faithful
are God's peculiar treasure, that they are valued by him,
and that he shows to them peculiar love, as to his own
inheritance.
And this mode of speaking occurs in many parts of
scripture; for God is often said to repudiate his people;
the word separation, or divorce, is often mentioned; he
is said to have destroyed his inheritance. Grievous is
the trial, when God cherishes as it were in his bosom the
ungodly, and we at the same time are exposed to every
kind of miser; but we see what happened to the ancient
Church: let us then arm ourselves for this contest, and
be satisfied with the inward testimony of the Spirit,
though outward things do not prosper.
He adds, And I will spare them as a man spares, &c.
He states here a promise which ought especially to be
observed: it contains two clauses; the first is, that the
Jews who remained alive would render obedience to God, by
which they would prove themselves to be children indeed,
and not in name only: and the second is, that God would
forgive them, that is, that he would exercise pardon in
receiving their services, which could not otherwise
please him. And there is no doubt but that the Spirit of
regeneration is included in the words, the son who serves
him; not that the faithful addressed here were wholly
destitute of the fear of God; but God promises an
increase of grace, as though he had said, "I will gather
to myself the people who faithfully and sincerely worship
me." Though then he speaks not here of the beginning of a
religious and holy life, it is yet the same as though he
had said, that the faithful would be under his
government, that they might denote themselves to his
service.
The second promise refers to another grace, - that
God in his mercy would approve of the obedience of the
godly, though in itself unworthy to come to his presence.
How necessary this indulgence is to Us, they who are
really and truly acquainted with the fear of God, fully
know. The sophists daringly prattle about merits, and
fill themselves and others with empty pride; but they who
understand that no man can stand before God's tribunal,
do not dream of any merits, nor do they believe that they
can bring anything before God, by which they can
conciliate his favour. Hence their only refuge is what
the Prophet here teaches us, that God spares them.
And it must be observed, that the Prophet does not
speak simply of the remission of sins: our salvation, we
know, consists of two things - that God rules us by his
Spirit, and forms us anew in his own image through the
whole course of our life, - and also that he buries our
sins. But the Prophet refers here to the remission of
sins, of which we have need as to our good works; for it
is certain, that even when we devote ourselves with all
possible effort and zeal to God's service there is yet
something always wanting. Hence it is that no work,
however right and perfect before men, deserves this
distinction and honour before God. It is therefore
necessary, even when we strive our utmost to serve God,
to confess that without his forgiveness whatever we bring
deserves rejection rather than his favour. Hence the
Prophet says, that when God is reconciled to us, there is
no reason to fear that he will reject us, because we are
not perfect; for though our works be sprinkled with many
spots, they will yet be acceptable to him, and though we
labour under many defects, we shall yet be approved by
him. How so? Because he will spare us: for a father is
indulgent to his children, and though he may see a
blemish in the body of his son, he will not yet cast him
out of his house; nay, though he may have a son lame, or
squint-eyed, or singular for any other defect, he will
yet pity him, and will not cease to love him: so also is
the case with respect to God, who, when he adopts us as
his children, will forgive our sins. And as a father is
pleased with every small attention when he sees his son
submissive, and does not require from him what he
requires from a servant; so God acts; he repudiates not
our obedience, however defective it may be.
We hence see the design and meaning of the Prophet,
- that he promises pardon from God to the faithful, after
having been reconciled to him, because they serve God as
children willingly, - and that God also, though their
works are unworthy of his favour, will yet count them as
acceptable, even through pardon, and not on the ground of
merit or worthiness. Prayer. Grant, Almighty God, that
as Satan strives to draw us away from every attention to
true religion, when things in the world are in a state of
disorder and confusion, - O grant, that we may know that
thou caress for us; and if we perceive not this by what
we find in the world, may we rely on thy word, and doubt
not but that thou ever watches over our safety; and being
supported by this confidence, may we ever go on in the
course of our calling: and as thou hast deigned to make
us partakers of that evidence of thy favour, by which we
know that we are reconciled to thee in thine
only-begotten Son; and being thus made his members, may
we never hesitate cheerfully to offer to thee our
services, however defective they may he, since thou hast
once promised to be a propitious Father to us, so as not
rigidly to try what we offer to thee, but so graciously
to accept it, that we may know that not only our sins,
which justly deserve condemnation, are forgiven and
remitted to us, but that thou also so bearest with our
infirmities and our defects in our imperfect works, that
we shall at length receive the reward which thou hast
promised, and which we cannot attain through our merits,
but through the sanctification of thy Spirit, and through
the sprinkling of the blood of our Lord Jesus Christ. -
Amen.
Calvin's Commentary on Malachi
(continued in file 13...)
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