Malachi 3:12 12. And all nations shall call you blessed: for ye shall be a delightsome land, saith the LORD of hosts. 12. Et beatos dicent vos cunctae gentes, quia eritis vos terra desiderii (desiderabilis) dicit Iehova exercituum.
This verse is taken from the law, in which among other things God promises so happy a state to his chosen people, that the nations themselves would acknowledge in them the blessing of God. There is yet a contrast to be understood, — that having fallen into such misery, they were become as it were detestable to all nations, according to what the law also declares concerning them,
“If thou shalt keep my precepts, all nations shall call thee blessed; but if thou wilt despise me, thou shalt be a sport to all nations, all shall shake the head and move the lips; yea, they shall be astonished at the sight of thy misery, and whosoever shall hear his ears will tingle.” (Deuteronomy 28:1, 15.)
As then the Jews were consumed as it were in their miseries, the Prophet says, “If you turn to God, that happiness which he has promised you shall not be withheld; he has it as it were ready in his hand, like a treasure that is hidden, according to what is said in Psalm 31:19, ‘How great is the abundance of thy goodness! but it is laid up for them who fear thee.’” God then means, that he will not prostitute his blessing to dogs and swine, but that it is always in reserve for his children, who are teachable and obedient. The nations then shall call you blessed, for ye shall be a land of desire
This promise also is taken from the law, in which God says, that he had not in vain separated that land from the rest, because it was to be an example or a representation of his kindness through the whole world. We indeed know that God has ever been bountiful even to all nations, so as to satisfy them abundantly with provisions; but the land of Israel is called the land of desire, or a desirable land, because it was the special scene of God’s bounty, not only as to meat and drink, but also as to other more excellent blessings. He now adds —
Malachi 3:13-15
Malachi 3:13-15 13. Your words have been stout against me, saith the Lord. Yet ye say, What have we spoken so much against thee? 13. Invaluerunt contra me verba vestra, dicit Iehova; et dixistis, In quo locuti sumus contra te? 14. Ye have said, It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts? 14. Dixistis, Frustra servitur Deo et quae utilitas? quia custodivimus custodiam ejus, et quia ambulavimus supplices (vel, humiles; in obscuro vulta, ad verbum) coram facie Iehovae exercituum. 15. And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered. 15. Et nunc nos beatos dicimus superbos; etiam aedificantur qui faciunt iniquitatem, etiam tentant Deum et liberantur.
Here again God expostulates with the Jews on account of their impious and wicked blasphemy in saying, that he disappointed his servants, and that he made no difference between good and evil, because he was kind to the unfaithful and the faithful indiscriminately, and also that he overlooked the obedience rendered to him.
He says now that their words grew strong; by which he denotes their insolence, as though he had said, Vous avez gagné le plus haut; for חזק, chezak, is to be strong. He means that such was the waywardness of the Jews that it could not by any means be checked; they were like men whom we see, who when once seized by rage and madness, become so vociferous that they will not listen to any admonitions or sane counsels. At first they murmur and are only heard to whisper; but when they have attained full liberty, they then send forth, as I have said, their furious clamours against heaven. This is the sin which the Prophet now condemns by saying, that the Jews grew strong in crying against God. They again answer and say, In what have we spoken against thee? It appears from these so many repetitions that the hypocrisy, which was united with great effrontery, could not be easily corrected in a people so refractory: it ought indeed to have come to their minds that they had wickedly accused God. But they acknowledge here no fault, “What meanest thou?” as though they wished to arraign the Prophet for having falsely charged them, inasmuch as they were conscious of no wrong.
He then gives the reason why he said, that their words grew strong against God, that is, that they daringly and furiously spoke evil of God; and the reason was, because they said, that God was worshipped in vain. They thought that they worshipped God perfectly; and this was their false principle; for hypocrites ever lay claim to complete holiness, and cannot bear to confess their own evils; even when their conscience goads them, they deceive themselves with vain flatteries, and always endeavor to draw over them some veil that their disgrace may not appear before men. Hence hypocrites seek to deceive themselves, God, angels, and men; and when they are inflated with the confidence that they worship God purely, rightly, and without any defect, and that they are without any blame, they will betray the virulence which lies within, whenever God does not help them as they wish, whenever he submits not to their will: for when they are prosperous, God is hauntingly blessed by them; but as soon as he withdraws his hand and begins to prove their patience, they will then show, as I have said, what sort of worshippers of God they are. But in the service of God the chief thing is this — that men deny themselves and give themselves up to be ruled by God, and never raise a clamor when he humbles them.
We hence see how it was that the Jews found fault with God; for they were persuaded that they fully performed their duty, which was yet most false; and then, they were not willing to submit to God, and to undertake his yoke, because they did not consider in how many ways they had provoked God’s wrath, and what just and multiplied reasons he has for chastising his people, even when they do nothing wrong. As then they did not seriously consider any of these things, they thought that he was unjust to them, In vain then do we serve God. These thoughts, as we have said, sometimes come across the minds of the faithful; but they, as it becomes them, resist such thoughts: the Jews, on the contrary, as though they were victorious, vomited forth these blasphemies against God.
In vain we serve God; what benefit? they said: for we have kept has charge, we have walked obscurely, or humbly, before Jehovah of hosts; and yet we are constrained to call the proud, or the impious, happy. Here they bring a twofold accusation against God, that they received no reward for their piety when they faithfully discharged their duty towards God, — and also that it was better with the ungodly and the despisers of God than with them. We hence see how reproachfully they exaggerated what they deemed the injustice of God, at least how they themselves imagined that he disappointed the just of their deserved reward, and that he favored the ungodly and the wicked as though he was pleased with them, as though he intended the more to exasperate the sorrow of his own servants, who, though they faithfully worshipped, yet saw that they did so in vain, as God concealed himself and did not regard their services.
That the good also are tempted, as we have said, by thoughts of this kind, is no wonder, when the state of things in the world is in greater confusion. Even Solomon says,
“All things happen alike to the just and to the unjust, to him who offers sacrifices, and to him who does not sacrifice,” (Ecclesiastes 9:2,)
hence the earth is full of impiety and contempt. There is then an occasion for indignation and envy offered to us; but as God designedly tries our faith by such confusions, we must remember that we must exercise patience. It is not at the same time enough for us to submit to God’s judgement, except we also consider that we are justly distressed; and that though we may be attentive to what is just and upright, many vices still cleave to us, and that we are sprinkled with many spots, which provoke God’s wrath against us. Let us then learn to form a right judgement as to what our life is, and then let us bear in mind how many are the reasons why God should sometimes deal roughly with us. Thus all our envying will cease, and our minds will be prepared calmly to obey. In short, these considerations will check whatever perverseness there may be in us, so that neither our wicked thoughts nor our words will be so strong as to rise in rebellion against God.
Prayer Lecture 179
Prayer
Grant, Almighty God, that since we continue to afford many and various reasons to induce thee to withdraw thy blessing, and to show thyself displeased with us, — O grant, that we may patiently bear thy scourges, by which thou chastises us, and also profit under them, and so contend with all our depraved affections and the corruptions of the flesh, that we may become partakers of thy paternal kindness, which thou offerest to us, and also so taste of thy goodness, which in innumerable ways is manifested towards us, that it may keep us in the pursuit of true religion; finally, may our tongues be consecrated to magnify thy judgement and to celebrate thy justice, that whatever happens to us, we may always serve thee through our whole life as our Father, and declare also thy goodness towards us, and confess that we are justly punished whenever thou visitest us with severity, until we shall at length reach that blessed rest, which is to be the end of all our evils, and an entrance, not only into life, but also into that full glory and happiness, which has been procured for us by the blood of thine only-begotten Son. — Amen.
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 —