Calvin's Commentary on Malachi
(... continued from file 8)
Lecture One Hundred and Seventy Seventh
17. Ye have weared the Lord with your words: yet ye say,
Wherein have we wearied him? When ye say, Every one that
doeth evil is good in the sight of the Lord, and he
delighteth in them; or, Where is the God of judgment?
17. Fatigastis Iehovam in verbis vestris, et dixistis, In
quo fatigavimus eum? Quum dicitis, Quicumque facit malum
gratus est in oculis Iehovae et in ipsis se oblectat;
vel, Ubi Deus judicii?
The Prophet here reproves the Jews who expostulated
with God in their adversity, as though he had
undeservedly forsaken them, and had not brought them
immediate help. Thus are hypocrites wont to do; unless
God immediately assists them, they not only indirectly
complain, but also break out into open blasphemies; for
they think that God is bound to them, and hence they
assail him more boldly, and even with greater freedom and
insolence. It is indeed a proof of true piety when we
patiently submit to the judgments of God, and when, as
Jeremiah teaches us by his own example, "we sustain his
wrath, because we know that we have sinned." (Jer. 3:14.)
But as hypocrites are conscious of nothing wrong, (for
they flatter themselves, and stupify their own
consciences,) because they examine not themselves, they
think that God acts unjustly towards them when he does
not immediately bring them aid. Such was the dishonesty
of the people of whom the Prophet now speaks.
He says that they had wearied God, that is, that
they had been troublesome to him by their clamorous
complaints; for the verb , igo, means to be weary; he
says then that they unreasonably complained of God's
slowness. It is indeed a mode of speaking taken from men,
for we know that no passions belong to God; but as
elsewhere God reproves them because they saddened his
Spirit, (Psalm 106:33,) so he says here that they wearied
him. We now perceive the Prophet's meaning.
But there is a dilemma presented in the words; for
the Jews thought that God favoured the wicked, inasmuch
as he did not immediately punish them, or that he was now
unlike himself, and forgot his own nature. The difficulty
or the dilemma appears not at the first view, as they
seemed to have repeated the same thing. But in the first
clause they accuse God of injustice; and in the second
they intimate that there is no God, for he cannot exist
without exercising judgment. Then the passages contains
two clauses differing from each other - "God has either
changed his nature, and so is no God, or he favours our
enemies; for he does not immediately execute vengeance."
We see then that they concluded that God either acted
unjustly, or that there was no God. But we have mentioned
the cause of this blasphemy - the Jews did not examine
themselves, and therefore did not confess that they
deserved these chastisements. They were like vicious
horses, who kick and fling, though gently treated by
their riders.
But such insolence is now seen in all masked men,
who vauntingly profess religion when they are treated
according to their own wishes; but when God deals more
sharply with them, they not only murmur, but vomit forth,
as I have already said, impious slanders against him, as
though he did not render to them the reward due to their
just dealings. Admonished by this example, let us learn
that it is true wisdom to humble ourselves under the
mighty hand of God, (1 Peter 5:6;) and that thoughl he
may suspend the granting of our prayers, we ought still
to bear, not impatiently, what is hard and severe, and
also to subdue our feelings, and to seek from them the
Spirit of meekness, to retain us in a tranquil
submission.
He says that they still replied - In what have we
wearied thee? Here he strongly reproves their hardness,
because they did not become wise through the rebuke given
them, but regarded with scorn the words of the Prophet,
by which we clearly see that they must have been
convinced of their guilt, had they not been doubly
stupid. It was an intolerable reproach cast on God, to
say that he favoured the ungodly, and was pleased with
their crimes; for God would thus not only rule as a
tyrant, but also subvert all order. But nothing is more
contrary to his nature than to hold forth his hand to the
ungodly as though he had an alliance with them. As this
then was an evident impiety, it was a monstrous stupidity
to ask in what they wearied God; they ought indeed to
have known that he regards nothing as precious as his own
honour; and yet, as though Malachi had unjustly reproved
them, they opposed him with an iron front, according to
similar instances which we have before observed; for
though they were covenant-breakers as to marriage, though
they defrauded God in the tenths, though they cunningly
evaded the Prophets, they yet as it were wiped their
mouths and asked, In what had they sinned? The Prophet
shows that they were become so hardened in their
contumacy that they daringly rejected all admonitions;
for they did not ask this as though it was a doubtful
thing, nor can it be concluded from their words that they
were teachable; but it was the same as if they were
armed, ready for a contest, yea, armed with effrontery
and perverseness; for they no doubt despised and
ridiculed the Prophet's reproof.
He then answers them - When ye say, Whosoever doeth
evil is acceptable in the eyes of Jehovah, and in them he
delights. The word rendered "acceptable" is "tov", but
such is its meaning often in Hebrew. What they said was,
that the ungodly and the wicked pleased God, even because
they covered by false colours their sins, so that they
were not convinced of anything wrong. They then imputed
whatever was evil to their enemies; they did not commonly
expostulate with God because he left sins unpunished, but
because they received not his aid. We hence see that the
Jews here did not clamour and contend with God through
hatred of wickedness, but had only a regard to their own
advantages; nor did they condemn the sins of others,
except those by which they received some harm or loss,
and that they considered none wicked except those by whom
they were injured. We hence learn that they did not
complain through zeal for what was right, but because
they would have God bound to them to undertake their
cause like earthly patrons.
We indeed know that even the godly are sometimes
wearied, and their faith is ready to fail, when things in
the world are in a disturbed and confused state: and this
was the case with David, as it is recorded in the
seventy-third Psalm; but there is in the servants and
sincere worshipers of God some concern for what is just
and right, whenever they have such grief and trouble of
mind, according to the case of Habakkuk, when he said,
"How long, O Lord!" (Hab. 1:2;) for no doubt his
complaint arose from a right principle, because his
desire was that God should be truly served in the world.
But there was nothing of this kind in the Jews, with whom
our Prophet contends here; for as we have said, there was
no hatred of wickedness, but only a care for their own
advantage; they hence said, that the ungodly pleased God,
because God did not immediately interpose when they
apprehended some trouble from their enemies.
The repetition is a proof of greater bitterness; for
they were not content with one clamorous expression, but
added, that God took delight in them.
Then follows the other clause, or where is the God
of judgment? They seem not here to reason amiss, that is,
from the nature of God. Men may change their counsel and
their design, and remain men still, for they are subject
to inconstancy and fickleness; but to God there belongs
no change. There seems not then to be an impropriety in
this - that there is no God, except he be the judge of
the world; for he cannot divest himself of his office
without denying himself. But they malignantly impeached
God; nay, they now insinuate that there is none, because
he had abdicated his judgment; for they took it as
granted, that God had ceased to be the punisher of
wickedness, which was most false; but yet they thought
that according to facts it was certain and clear. Hence
they concluded that there was no God, as his divinity
must have been abolished together with his judgment. We
hence see to what extent of insolence they burst forth in
their complaints, so that they either charged God with
injustice, or alleged that his divinity was annihilated.
Now follows
CHAPTER 3:
1 Behold, I will send my messenger, and he shall prepare
the way before me: and the Lord, whom ye seek, shall
suddenly come to his temple, even the messenger of the
covenant, who ye delight in: behold, he shall come, saith
the Lord of hosts.
1 Ecce ego mitto Angelum meum, et purgabit viam coram
facie mea; et mox veniet ad templum suum Dominus, quem
vos quaeritis, et Angelus foederis quem vos expetitis;
ecce venit, dicit Iehova exercituum.
Here the Prophet does not bring comfort to the
wicked slanderers previously mentioned, but asserts the
constancy of his faith in opposition to their blasphemous
words; as such is its meaning often in Hebrew. What they
said was, that the ungodly and the wicked pleased God,
even because they covered by false colors their sins, so
that they were not convinced of anything wrong. They then
imputed whatever was evil to their enemies; they did not
commonly expostulate with God because he left sins
unpunished, but because they received not his aid. We
hence see that the Jews here did not clamour and contend
with God through hatred of wickedness, but had only a
regard to their own advantages; nor did they condemn the
sins of others, except those by which they received some
harm or loss, and that they considered none wicked except
those by whom they were injured. We hence learn that they
did not complain through zeal for what was right, but
because they would have God bound to them to Undertake
their cause like earthly patrons. We indeed know that
even the godly are sometimes wearied, and their faith is
ready to fail, when things in the world are in a
disturbed and confused state: and this was the case with
David, as it is recorded in the seventy-third Psalm; but
there is in the servants and sincere worshipers of God
some concern for what is just and right, whenever they
have such grief and trouble of mind, according to the
case of Habakkuk, when he said, "How long, O Lord!" (Hab.
1: 2;) for no doubt his complaint arose front a right
principle, because his desire was that God should be
truly served in the world. But there was nothing of this
kind in the Jews, with whom our Prophet contends here;
for as we have said, there was no hatred of wickedness,
but only a care for their own advantage; they hence said,
that the ungodly pleased God, because God did not
immediately interpose when they apprehended some trouble
from their enemies. The repetition is a proof of
greater bitterness; for they were not content with one
clamorous expression, but added, that God took delight in
them. Then follows the other clause, or where is the
God of judgment? They seem not here to reason amiss, that
is, from the nature of God. Men may change their counsel
and their design, and remain men still, for they are
subject to inconstancy and fickleness; but to God there
belongs no change. There seems not then to be an
impropriety in this - that there is no God, except he be
the judge of the world; for he cannot divest himself of
his office without denying himself But they malignantly
impeached God; nay, they now insinuate that there is
none, because he had abdicated his judgment; for they
took it as granted, that God had ceased to be the
punisher of wickedness, which was most false; but yet
they thought that according to facts it was certain and
clear. Hence they concluded that there was no God, as his
divinity must have been abolished together with his
judgment. We hence see to what extent of insolence they
burst forth in their complaints, so that they either
charged God with injustice, or alleged that his divinity
was annihilated. Now follows
CHAPTER 3:
Mal 3:1 Behold, I will send my messenger, and he shall
prepare the way before me: and the Lord, whom ye seek,
shall suddenly come to his temple, even the messenger of
the covenant, whom ye delight in: behold, he shall come,
saith the LORD of hosts. Here the Prophet does
not bring comfort to the wicked slanderers previously
mentioned, but asserts the constancy of his faith in
opposition to their blasphemous words; as though he had
said, "Though they impiously declare that they have been
either deceived or forsaken by the God in whom they had
hoped, yet his covenant shall not be in vain." The design
of what is announced is like that of the declaration made
elsewhere, "Though men are perfidious and false, yet God
remains true, and cannot depart from his own nature."
(Num. 23: 19.) God then does here gloriously triumph over
the Jews, and alleges his own covenant in opposition to
their disgraceful slanders, because their wicked
murmurings could not hinder him to accomplish his
promises and to perform in due time what they thought
would never be done; and he adopts a demonstrative adverb
in order to show the certainty of what is said.
Behold, he says, 1 send my messenger, who will clear the
way before my face.' This passage ought doubtless to be
understood of John the Baptist, for Christ himself so
explains it, than whom no better interpreter can be
found; and since John the Baptist was the messenger of
Christ, the beginning of the verse can be applied to no
other person. Afterwards the Father himself speaks as we
shall see: but as he who appeared in the flesh is the
same God with the Father, it is no wonder that he speaks,
and then that the words which follow are spoken in the
person of the Father. There is here a striking
allusion to Moses, whose office it was to intercede, that
God might not in his just wrath destroy the whole people;
for as then the majesty of God was more than could be
borne without an intercessor, so that the people through
fear cried out "Speak thou to us lest we die," (Ex. 20:
19,) so also now does Malachi teach us, that there is
need of an intercessor, by whom God's wrath might be
mitigated, which the Jews had extremely provoked. This
office John the Baptist undertook, who prepared the Jews
to hear the voice of Christ. By saying that he would
send a messenger to clear his way, he indirectly reproved
the Jews, by whom many hindrances were thrown as it were
in the way; as though he had said, "They prevent by the
obstacles they raise up the redemption and the promised
salvation to be revealed: there will therefore be the
need of a messenger to clear the way." For the Jews had
introduced impediments, as though they designedly wished
to resist the favor which had been prepared and promised
to them. But how the Baptist performed his work by
clearing the way, is evident from the fortieth chapter of
Isaiah, as well as from the Gospels; and hence may be
gathered what I have already said - that God by his
fidelity and mercy struggled with those obstacles which
the Jews had raised up to prevent the coming of Christ.'
He afterwards adds, And presently shall come to his
temple the Lord, whom ye seek. After having said that he
would open a way for his favor, he now adds, come shall
the Lord. He introduces here, not Jehovah, but the Lord,
"Adon"; and hence he speaks distinctly of Christ, who is
afterwards called the Angel or Messenger of the covenant.
But the word "Adon" commonly used for a Mediator, as in
Ps. 110, and also in Dan. 9:17; where it is expressly
said, "Hear, O Jehovah, for the sake of the Lord,"
"lema'an Adonai"; the word is the same as here, come then
shall the Lord. The reason for this mode of speaking was,
because Christ was shown to them under the type which re
presented him. As then the kingdom of David was a
representation of the kingdom of Christ our Lord, it is
no wonder that the Prophets designate him by this title,
especially those who were the nearest to the time of
Christ's manifestation. But he is promised by another
title, the angel or messenger of the covenant; but it
means not the same here as in the first clause. He called
John the Baptist at the beginning of this verse a
messenger, the messenger of Jehovah; and now he calls
Christ a messenger, but he is the messenger of the
covenant; for it was necessary that the covenant should
be confirmed by him. The title of John the Baptist was
then inferior to that of Christ; for though he was God
manifested in the flesh, yet this did not prevent him
from being God's minister and interpreter in order to
confirm his covenant; and we know that the office of
Christ consists in confirming and sealing to us the
covenant of God, not only by his doctrine, but also by
his blood and the sacrifice of his cross.
Malachi then promises here to the Jews both a king and a
reconciler, - a king under tee title of Lord, - and a
reconciler under the title of the messenger of the
covenant: and we know it was the main thing in the whole
doctrine of the law, that a Redeemer was to come, to
reconcile the Church to Cod and to rule it. And he
says that the Mediator was sought and expected by the
Jews; and through him God was to be propitious to them:
but this was not said but ironically. The faithful indeed
at this day have all their desires fixed on Christ, after
he has been revealed in the flesh, until they shall
partake at his last coming of the fruit of his death and
resurrection; and under the law we know that the groaning
and the sighings of the godly were towards Christ: but
Malachi here, by way of contempt, checks these
unreasonable charges, by which the Jews accused God, as
though he had disappointed their hope and their prayers.
For we have said, and the fact is evident, that God had
been presumptuously and shamefully impeached by them, as
though he meant not to fulfil his promises: hence the
Prophet says ironically, and sharply too, that Christ was
expected by the Jews, for they murmured, because God had
too long deferred his coming: "O! where is the Redeemer?
when will he be revealed to us?" Since then they thus
pretended that they earnestly expected the coming of
Christ, the Prophet upbraids them with this, and justly
too, for they had expressly manifested their unbelief.
Behold, he comes, saith Jehovah of hosts. Here he
introduces the Father as the speaker, as it has been
already stated; and the particle "hinneh", behold, is
used for the sake of removing every doubt; and then he
confirms what he says by the authority of God. He might
have asserted this in his own person as a teacher; but in
order to produce an effect on the Jews by the majesty of
God, he makes him the author of this prophecy. It follows
-
Malachi 3:2 But who may abide the day of his coming? and
who shall stand when he appeareth? for he is like a
refiner's fire, and like fuller's soap. The
Prophet in this verse contends more sharply with the
Jews, and shows that it was a mere presence that they so
much expected the coming of the Mediator, for they were
far different from him through the whole course of their
life. And when he says that the coming of Christ would be
intolerable, what is said is to be confined to the
ungodly; for we know that nothing is more delightful and
sweeter to us than when Christ is nigh us: though now we
are pilgrims and at a distance from him, yet his
invisible presence is our chief joy and happiness. (Rom.
8: 22, 23.) Besides, were not the expectation of his
coming to sustain our minds, how miserable would be our
condition! It is therefore by this mark that the faithful
are to be distinguished, - that they expect his coming;
and Paul does not in vain exhort us, by the example of
heaven and earth, to be like those in travail, until
Christ appears to us as our Redeemer. But the Prophet
here directs his discourse to the ungodly, who though
they seem to burn with desire for God's presence, do not
yet wish him to be nigh them, but they flee from him as
much as they can. We have met with a similar passage in
Amos, "Wo to those who desire the day of the Lord! What
will it be to you? for it will be darkness, yea darkness
and not light, a day of sorrow and not of joy." (Amos 5:
18.) Amos in this passage spoke on the same subject; for
the Jews, inflated with false confidence, thought that
God could not forsake them, as he had pledged his faith
to them; but he reminded them that God had been so
provoked by their sins, that he was become their
professed and sworn enemy. So also in this place, Come,
the Prophet says, come shall the Redeemer; but this will
avail you nothing; on the contrary, his coming will be
dreadful to you. We indeed know that Christ appeared not
for salvation to all, but only to the remnant, and to
those of Jacob who repented, according to what Isaiah
says. (Isaiah 10: 21, 22.) But since they obstinately
rejected the favour of God, it is no wonder that the
Prophet excluded them from the blessings of the Redeemer.
Who then will endure his coming? and who shall stand
at his appearance? as though he had said, "In vain do ye
flatter yourselves, and even upbraid God, that he retains
the promised Redeemer as it were hidden in his own bosom;
for he will come in due time, but without any advantage
to you; nor will it be given you to enjoy his favour; but
on the contrary he will bring to you nothing but terrors;
for he will be like a purifying fire, and as the herb of
the fullers. The latter clause may be taken in a good or
a bad sense, as it is evident from the next verse. The
power of the fire, we know, is twofold; for it burns and
it purifies; it burns what is corrupt; but it purifies
gold and silver from their dross. The Prophet no doubt
meant to include both, for in the next verse he says,
that Christ will be as fire to purify and to refine the
sons of Levi as gold and silver. With regard then to the
people of whom he has been hitherto speaking, he shows
that Christ will be like fire, to burn and consume their
filth; for though they boasted with their mouth of their
religion, yet we know that the Church of God had many
defilements and pollutions; they were therefore to perish
by fire. But Malachi teaches us at the same time, that
the whole Church was not to perish, for the Lord would
purify the sons of Levi. There is here a part stated
for the whole; for the promise belongs to the whole
Church. The sons of Levi were the first-fruits, and the
whole people were in the name of that tribe consecrated
to God. This is the reason why he mentions the sons of
Levi rather than the whole people; as though he had said,
that though the Church was corrupt and polluted, there
would yet be a residue which God would save, having
purified them. The words which I had omitted are these -
Malachi 3:3 And he shall sit [as] a refiner and purifier
of silver: and he shall purify the sons of Levi, and
purge them as gold and silver, that they may offer unto
the LORD an offering in righteousness. The
Prophet says, that Christ would sit to purify the sons of
Levi; for though they were the flower, as it were, and
the purity of the Church, they had yet contracted some
contagion from the corruption which prevailed. Such then
was the contagion, that not only the common people became
corrupt, but even the Levites themselves, who ought to
have been guides to others, and who were to be in the
Church as it were the pattern of holiness. God however
promises that such would be the purifying which Christ
would effect, and so regulated, that it would consume the
whole people, and yet purify the elect, and purify them
like silver, that they may be saved. He tells us
afterwards that the Levites themselves would need a trial
to cleanse them; for they themselves would not be without
filth, because they had mixed with a perverse people, who
had wholly departed from the law, and from the fear and
the worship of God.
Prayer.
Grant, Almighty God, that since we are by nature so prone
to rash judgement, we may learn to submit to thee, and so
quietly to acquiesce in thy judgements, that we may
patiently bear whatever chastisements thou mayest daily
allot to us, and not doubt but that all is done for our
well-being, and never murmur against thee, but give thee
the glory in all our adversities; and may we so labour to
mortify our flesh, that by denying ourselves we may ever
allow thee to be the only true God, and a just avenger,
and our Father, and that thus renouncing ourselves, we
may yet never depart from the purity of thy word, and be
thus retained under thy yoke, until we shall at length
attain that liberty which has been procured for us by
thine only-begotten Son. - Amen.
Calvin's Commentary on Malachi
(continued in file 10...)
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