Commentary on Malachi, Commentary · Chapter 3 · Verse 16
VERS. XVI.
Then ſpake they that feared the Lord, every one to his neighbour, and the Lord hearkened and heard, and a booke of remembrance was written before him for them that feared the Lord, and that thought upon his name.
THen ſpake they that feared the Lord.] The Prophet having reproved the blaſphemy of the wicked, & ſhewed their grounds on which they denied the providence of God, he now anſwereth them: Firſt, in this verſ. by oppoſing unto them the contrary opinion, of theſe who did truly fear God. Secondly, verſ. 17. By a ſweet promiſe on Gods part, of great goodneſſe and mercy towards the godly, who reſted in his pomiſes. Thirdly, verſe 18. Denouncing a judgement which the wicked ſhould have experience of, when they ſhould ſee the difference betwixt them, and thoſe who feared him.
Then ſpak they that feared the Lord.] In this verſe the Prophet brings in the godly anſwering and incouraging one another, contrarie to that which the wicked had ſaid. And ſo it is. i. The godly of thoſe times, though happily but few, at what time the wicked ſpoke thus blaſphemouſly, did mutually exhort one another not to faint or be diſmaied by thoſe ſpeeches of the wicked, or by them to be drawne from their pietie to wickedneſſe and corruption, but they had their mututall ſpeeches to further one another in their good courſe, as the others had to harden one another in their wicked courſes. But what ſaid they? St. Hierom, and ſome others thinke that the Prophet hath not told us, but that telling us the juſt did ſpeake, it muſt be ſuppoſed that they ſpoke fitting and good things in defence of the providence of God and his government, and ſuch things as they had learned by the Scriptures and had received from the inſtruction of their teachers: but ſaving their judgments I rather encline to thoſe who think the words following to be theirs, and not Gods words, who ſeemeth not to ſpeake till the 17. verſe: Thus then in comforting one another they ſayd.
The Lord harkened and heard.] i. Howſoever they imagine that the Lord ſees and heares nothing, reſpecteth nor regardeth what is done or ſaid; yet he hath heard and doth moſt diligently obſerve what is ſaid and done; for ſo much hearkening doth carry and will import; namely, care and diligence: As Pſalm. 5.2. 2 Chron. 6. And ſo by this they confirme the contrary to that which the wicked had ſaid, that God did not regard, that it is manifeſt that he heares their words, not a word drops from them which is unknowne to him; much more, all their actions are diligently and attentively regarded. And that it may appeare it is not for a ſpace or a ſhort time, but perpetually; therefore he hath a booke of remembrance, which is not ſpoken, as if God had any ſuch booke, or ſtood in need of it, as if he were ſubject to forgetfulneſſe; but it is ſpoken in reſpect of men, by which they may be aſſured that the will and decree of God touching them and the wicked, is certaine and conſtant; which is better expreſſed by a booke, then by words; for that which is written is more durable, and permanent, whereas things ſpoken vaniſh away, and are blown away in the aire.
For them that feared the Lord] That is, for ſuch as feare him, that he will not forget their labours and obedience, but will recompence and reward it, even to their very thoughts and intents, thinking and remembring his commandements to obſerve and doe them.
Therefore ſpake they who feared the Lord.] The Prophet anſwereth the blaſphemy of the wicked in this verſe, by oppoſing unto them the contrary opinion of thoſe, who did truely feare God. And in this: Firſt, their encouragement. Secondly, their ground. Firſt, Gods hearing and regarding. Secondly, his certaine decree for ſhewing good to them.
The firſt thing here is the encouragement one of another.
Doctrine. It is the duty of every one fearing God, to encourage and ſtrengthen one another in the ſervice and worſhip of God. Here, and Heb. 3.13. But exhort one another daily while it is called to day, leſt any of you be hardened through the deceitfulneſſe of ſin. And 10.24. And let us conſider one another, to provoke unto love, and to good workes. Mich. 4.2. And here we may make that generall which was ſpoken particularly to Peter, as to all Miniſters, ſo to Chriſtians, Luke 22.32. I have prayed for thee, that thy faith faile not: therefore when thou art converted ſtrengthen thy brethren. So Baruch and the Princes did helpe one another, Jerem. 36.11.13.15.16. When Michaiah the ſonne of Gemariah, the ſonne of Shaphan, had heard out of the bookes, all the words of the Lord: Then Michaiah declared unto them all the words that he had heard, when Baruch read in the booke in the audience of the people: And they ſaid unto him, ſit downe now, and reade it, that we may heare. So Baruch read it in their audience. Now when they had heard all the words, they were affraid, both one and other, and ſaid unto Baruch, we will certifie the King of all theſe words.
Reaſon 1 Becauſe they are Gods, ſuch as have received this honour to be called his, and to be his; therefore reaſon as ſonnes, they ſhould not onelyonly themſelves, but by all other meanes ſeeke it in others, and draw others to it.
Reaſon 2 Becauſe they are members one of another, Epheſ. 4.25. therefore as members they ought to ſtrengthen, uphold, and keepe up one another, that as they naturally in the health and good temperature of the body, ſo theſe ſpiritually in the good ſtate of the ſoule.
Vſe 1 To convince their error, who thinke it onelyonly a duty appertaining to the Miniſter to exhort and ſtirre up others, and to ſtrengthen and confirme them. Truth it is, that it is ſpecially and principally his duty, as being Chriſts Lievetenant upon the earth, who doth by them performe that, Iſaiah 61.1. Namely preach and binde up the broken hearted: but yet it appertaines to every one; ſo is it manifeſtly proved. If any ſay he is not appointed to be his brothers keeper, it is but the voice of Caine, of a wicked and graceleſſe man.
Vſe 2 To condemne their practice, who either out of this error of their minde, or out of the corruption of their heart, altogether neglect this duty; to ſay nothing of thoſe who labour to weaken the ſtrong, to coole the zealous, to diſcourage the forward, and ſhew themſelves in the number of the former wicked, rather then in theſe who feare the Lord. I ſay, to ſay nothing of theſe; the other ſhew themſelves to have little, or not ſuch care and zeale for the worſhip and ſervice of God, as ſonnes ſhould have for their fathers honour, and little love or care of others goods, as fellow members and brethren ſhould have one for another. And doe they not give juſt ſuſpition they are neither ſonnes nor members, or but dead and rotten members of the body, not of the ſoule of the Church, as Saint Auguſt? As that member which hath no feeling of the weakeneſſe and fainting of another, and ſeeks not to ſupport it, may be materially but not formally of the body: ſo in this. Or if they be, yet can they not avoide to be guilty of their falling away and periſhing; as he that ſees his neighbour fainting or periſhing, and hee able to ſuſtaine him, and both knowes and hath that might helpe him, and doth not, is guilty of his periſhing.
Vſe 3 To teach every one to practice this duty, and to ſhew that he is poſſeſſed with the feare of God, by exciting and exhorting others, by ſtrengthening and confirming others, according to the grace he hath received, which as it will teſtifie they are Gods, and manifeſt their love unto their members; ſo will it be gainefull unto them, & the gaine of it ſhould incite them. As S. Chryſ. of converting, I, of keeping and confirming: When, non minor virtus, quam quaerere, parta tueri. If one ſhould promiſe thee a piece of gold for every man whom thou reformeſt, thou wouldeſt uſe all thy ſtudy & endeavour, perſwading and exhorting. But now God promiſeth thee not one piece, nor ten, nor twenty, nor an hundred thouſand, nor the whole world, but that that is more, the Kingdome of Heaven, as a recompence of thy labour in this kinde: What excuſe can we have after ſuch a promiſe, if we neglect the ſalvation of our brethren? If Phyſitians for a piece of gold will come to ſtrengthen the body: If Lawyers will defend a mans title, how ought we the ſoule for ſo much? and that we may doe it, we muſt take but the Apoſtles leſſon, Heb. 10.24. to obſerve one another, not to triumph over their weakeneſſe and infirmities; but as Phyſitians that enquire into the ſtate of their Patients bodies, and into their carriage and diet to cure them. We had neede of others helpe, becauſe the gift we have is apt to decay. 2 Tim. 1.6 Wherefore I put thee in minde that thou ſtirre up the gift of God which is in thee, by the putting on of my hands. Theſ. 5.19.20. Zach. 4.1. And the Angell that talked with me, c…me againe and waked me as a man that is raiſed out of his ſleepe. And the profit of this duty will be great: for as Prov. 27.17. Iron ſharpeneth Iron, ſo doth man ſharpen the face of his friend.
And the Lord hearkened and heard] So they arme themſelves againſt thoſe inſtances given, with aſſurance that the Lord did regard things done.
Doctrine The Lord he taketh notice and knoweth all things that are done and ſpoken by men, whether good or evill, as his eyes are every where, Prov. 15.3. ſo his eares, Iſaiah 22.14. and Pſal. 94.9. He that planted the eare, ſhall he not heare? or he that formed the eye, ſhall he not ſee? And Pſal. 139.4. for there is not a word in my tongue but loe, thou knoweſt it wholly, O Lord!
Vſe 1 To teach us to keepe a watch over our mouth and lips, not let them runne at randome, i. for quantity, let our words be few, be not talkative, let them be like Gods, Pſal. 12.6. The words of the Lord are pure words, as the ſilver, tryed in a furnace of earth fined ſeaven fold. Prov. 10.20. the tongue of the juſt man, is as fined ſilver, but the heart of the wicked is little worth, Eccleſ. 5.2.3.6.7. For as a dreame commeth by the multitude of buſineſſe, ſo the voyce of a foole is in the multitude of words. When thou haſt vowed a vow to God, deferre not to pay it; for he delighteth not in fooles, pay therefore that thou haſt vowed, for in the multitude of dreames, and vanities, are alſo many words. but feare thou God. If in a countrey thou ſeeſt the oppreſſion of the poore, and the defrauding of judgement and juſtice, be not aſtonied at the matter; for he that is higher then the higheſt, regardeth, and there be higher then they. The wicked talke boldly, their tongue walketh againſt heaven, Pſal. 73. but God in heaven heareth what is ſpoken in earth; therefore conſider that of Solomon, Prov. 10.19. In many words there cannot want iniquity, but he that refraineth his lips is wiſe. Secondly, for quality looke to the matter of ſpeech, that it be godly and religious, Epheſ. 5. Let not fooliſh talking be once heard amongſt you, as becommeth Saints, but let it be ſavoury, Colloſ. 4.6. Let your ſpeech be gracious alwaies, and powdered with ſalts that ye may know how to anſwer every man. If a great man overheard us, or one we ſtood in awe of, we would be carefull of our ſpeech.
Vſe 2 An encouragement for Gods children, that are talking together of good things, a ſtrong motive to move them to conferre together of good things, as Pſal. 82.1. God ſtandeth in the aſſembly of Gods, he judgeth among Gods. So in the aſſembly of Saints; ſervants if they perceive that their maſters overheare them talking of any thing, or overſee them doing of any thing, ſpeake and doe well; this is eye ſervice or eare ſervice, yet God would be ſerved with eye and eare ſervice, and he that ſeeth in ſecret will reward openly. And the words are Attendit Iehovah & auait. He hearkened and heard; he ſo heares that he alſo attends or regards it. A man may overheare a thing and not regard it, and ſo as good as he heard it not, Eccleſ. 7.22. But God as he heares, ſo he regardeth. Contrary to that the wicked ſay, Pſa. 10. That God regardeth it not. Zeph. 1.12. But God doth regard the words of the tongue, becauſe he hath made a law as wel for the words as deeds. God made the tongue, and therefore will have the fruit, 1 Cor. 6.20. For ye are bought for a price; therefore glorifie God in your body, and in your ſpirit, for they are Gods, ſo with tongue as well as hand; and therefore we muſt looke to give account of words, as well as of our actions: Matth. 12.36. But I ſay unto you, that of every iale word that men ſhall ſpeake, they ſhall give account thereof at the day of judgement. Jude verſes 14.15. And Enoch alſo, the ſeaventh from Adam, propheſied of ſuch, ſaying, behold the Lord commeth with thouſands of his Saints, to give judgement againſt all men, and to rebuke all the ungodly among them, of all their wicked deeds, which they have ungodly committed, and of all their cruell ſpeakings, which wicked ſinners have ſpoken againſt him. Plumea verba, plumbea pondera, windy words, if they be wicked words, lye as a dead weight on thy ſoule. Take heed of lifting up his name, take heede of an oath, for it bringeth an heavy burthen. But it is our incouragement I ſay, that God rewards us for good words as well as for our deeds, though they ſeeme to be but little worth, they are arguments of a ſanctified heart, and of the feare of God: as it is, Matth. 12.34.35. O generation of vipers, how can you ſpeake good things when ye are evill? for of the abundance of the heart the mouth ſpeaketh. A good man out of the good treaſure of his heart, bringeth forth good things, and an evill man out of an evill treaſure bringeth forth evill things.
And a booke of remembrance was written before him.] That is, he keepes the remembrance of the things he knowes.
Doctrine. The Lord as he ſeeth and knoweth all things, ſo he remembreth them, as he hath knowledge without ignorance of any thing, ſo he hath remembrance without oblivion of the ſame things, good or evill. Therefore is he here ſaid to have a booke, becauſe things are more certainely and perpetually kept in it, then left to remembrance of man. Hence is that Amos 8.7. The Lord hath ſworne by the excellency of Iaakob, ſurely I will never forget any of their workes. Heb. 6.10. For God is not unrighteous, that he ſhould forget your worke and labour of love, which ye ſhewed toward his name, in that ye have miniſtred unto the Saints, and yet miniſter. Pſal. 139.2. Jer. 44.21. Pſal. 56.8. Thou haſt counted my wandrings, put my teares into thy bottell, are they not in thy regiſter? Dan. 7.10. Revel. 20.12. A ſimilitude taken from Kings, who have things written for memory, Eſter 6.1. though God need not.
Reaſon 1 Becauſe of his eternall and infinite apprehenſion, being as able to apprehend things and keepe them done thouſand yeares ſince, as but yeſterday; as man is able to remember things done but yeſterday, as that Pſal. 90.4. 2 Pet. 3.8.
Reaſon 2 Becauſe he is abſolutely perfect, without either ſinne or imperfection, therefore without oblivion, that in many things is ſinne, and in any thing imperfection; even as ignorance of things neceſſary to be knowne, and which may be knowne, is ſinne; of things not neceſſary is imperfection and infirmity, though without ſin.
Object. Iſaiah 43.25. I, even I am he that putteth away thine iniquities for mine owne ſake, and will not remember thy ſinnes. Then God doth forget, and there is oblivion in him.
Anſwer. Gods forgetting of ſinne, is like his not ſeeing of ſinne, Num. 23.21. which is not that he ſeeth not the act and thing done, but hee ſeeth it not to impute it to them, in that reſpect hee is as though he ſaw it not. So he forgetteth not the act and the thing done, but not to impute it to him, or to puniſh him for it; which is in effect to forget it: As his remembrance is taken for the effect of his remembrance. As Iſaiah 38.3.9. I pray thee let me have the effect and feeling of thy remembrance, let me know by experience thou doſt remember me: So his forgetfulneſſe or forgetting is taken for the effect and feeling of it. They ſhould finde he had as it were forgotten.
Vſe 1 To let us ſee the folly of wicked men, as in committing ſinne in ſecret and darke, thinking the Lord cannot or doth not ſee; ſo in ſeeking to cover it committed, and labour to bring an oblivion of it, who though the corruption cleave to them, as Jer. 17.1. The ſinne of Judah is written with a pen of Iron, and with the point of a Diamond, and graven upon the table of their heart, and upon the hornes of your Altars. Yet they by all meanes labour to forget it, and if they have eſcaped and proſpered with it for a month or two, or a yeare or two, &c. they thinke alſo God hath forgotten it. But doe they not deceive themſelves? when with God is no oblivion, no forgetfulneſſe. What benefit can they then get by this? even as a malefactor that hath committed ſome haynous offence, whom the Magiſtrate lets alone to ſee what he will doe, whether he will ſeeke his pardon or no, and he goes about to corrupt or remove all that ſhould give evidence againſt him, when it is in the power of the Judge both to be witneſſe and Judge, and proceed of his owne knowledge, and out of his owne memory of the act, and who alſo cannot forget: So here. What got the ſonnes of Iaakob by ſmothering their treachery to their father and brother. It may terrifie the wicked that every evill word is regiſtred, Matth. 12. and though God ſhould not, the Divell would keepe them in mind to accuſe them, Rev. 12. yea, and their owne conſciences, Gods regiſter booke.
Vſe 2 To inſtruct every man to keep his bookes of account well, and to remember all his debts and his ſinnes, ſeeing they ſhall be remembred though he would forget them, or could, when as his remembrance of them to humble himſelfe, and to get his pardon, makes God to forget them. Saint Chryſoſtome would have a man not to forget his ſinnnes after pardon.*Non ut taeipſum, &c. Chryſo. ho. 12. ad popu. Antioch. Not to conſume thy ſelfe with the thought of them, but to teach thy ſoule not to grow wanton, nor to fall into the ſame ſinnes againe. But moſt neceſſary before, that he may have God to forget them, who as he juſtifies him that condemnes himſelfe, pardons him that accuſeth himſelfe; ſo he forgets his ſinnes who remembers them himſelfe, in that forgetfulneſſe is incident to him. And as Saint Ambroſe, *Novit omnia Deus, ſed &c. Ambroſe.God God knowes all things, yet he expects thy confeſſion; not that he may puniſh, but pardon thee. So the Lord remembers all, yet he expecteth the ſinner ſhould remember him of them, not that he might puniſh them, but pardon them.
Ʋſe 3 Comfort for men as to doe well, becauſe the Lord ſeeth, ſo though they doe not ſee their rewards, and finde but a meane recompence among men, as if all their labour were forgot, yet to hold on and continue, and not to faint, for the Lord cannot forget; and as he in ſinne, he remembring of it, cannot but puniſh it in time, ſo in good, he cannot but reward it. And as the way to have remiſſion of ſinnes and to have them forgotten, is to remember them; ſo the way to have reward of our workes is to forget them; As Saint Paul, Phil. 3.13.14.
For them that feared the Lord.] Some thinke the Lord tooke ſpeciall notice therefore of it, becauſe it was ſo rare and commendable a thing for any to hold his feare, faith, and a good conſcience, in the midſt of that wicked and froward people.
Doctrine It is a thing moſt commendable, for men to be upright in the midſt of a wicked and froward people, and not to be carried with the ſtream, Rev. 3.4.
For them that feared the Lord.] The Lord hath a booke of remembrance for them, which is not barely to remember what they have done, but effectually to remember it; that is, to reward it, and ſo much for them importeth, that it is for their benefit and profit, and to recompence and reward them.
Doctrine It is not in vaine to ſerve the Lord; but godlineſſe is gainefull, and they who feare the Lord and thinke upon his commandements to doe them, they ſhall be bleſſed and have their reward in their meaſure in this life, & in the full meaſure in the life to come: ſo much is affirmed directly here, Jam. 1.25. Bleſſed in the deed.
Reaſon. Becauſe juſtice requires it, and equity, that he ſhould not diſmiſſe his ſervants empty handed, ſpecially old, and who have ſpent their ſtrength in his ſervice, Heb. 6.10. But of this point formerly.