Commentaries on the rest of the Bible (~45 volumes)

9. Ye are cursed with a curse: for ye have robbed me, even this whole nation.

9. Maledictione vos maledicti estis, et me vos diripuistis tota gens.

Malachi pursues the same subject; for he answers the Jews in the name of God — that they unjustly complained of his rigour as being immoderate, since they themselves were the cause of all their evils. He says that they were cursed, but he adds that this happened to them deservedly, as though he had said — "Be that granted what you say, (for lamentations were continually made,) why is it that God afflicts us without end or limits?" God seems to grant what they were wont reproachfully to declare; but he says in answer to this — "But ye have defrauded Me; what wonder then that my curse consumes you? As then I have been robbed by you, as far as ye could, I will render to you your just recompense; for it is not right that I should be bountiful and kind to you, while ye thus defraud me, and take from me what is my own."

The meaning then is this — that it was indeed true that the Jews lamented that they were under a curse, but that the cause ought to have been searched out. They indeed wished their rapines and sacrileges to be forgiven, by which they defrauded God; but God declares that he punished them justly in consuming them with poverty and want, since they so sparingly rendered to him what they owed.

He mentions the whole nation,¹ and thus aggravates the wickedness of the Jews; for not a few were guilty of the sacrilege mentioned, but all, from the least to the greatest, they all plundered the tenths and the oblations. It hence follows that God's vengeance did not exceed due limits, since there was as it were a common conspiracy; there were not ten or a hundred implicated in this sin, but, as he says, the whole people. It follows —

10. Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it

10. Adducite omnes decimas (vel, totas) ad domum thesauri (vel, ad repositorium,) et sit cibus in domo mea; et probate me nunc in hoc, dicit Iehova exercituum, annon aperiam vobis fenestras coelorum, depromam vobis benedictionem, ut non sit sufficientia (vel, ut non sit modus sufficientiae.)

He at length declares that they profited nothing by contending with God, but that a better way was open to them, that is, to return into favor with him. After having then repelled their unjust accusations, he again points out the remedy which he had already referred to — that if they dealt faithfully with God, he would be bountiful to them, and that his blessing would be promptly extended to them. This is the sum of the passage. They had been sufficiently proved guilty of rapacity in withholding the tenths and the oblations; as then the sacrilege was well known, the Prophet now passes judgement, as they say, according to what is usually done when the criminal is condemned, and the cause is decided, so that he who has been defrauded recovers his right.

So also now God deals with the Jews. Bring, he says, to the repository² (for this is the same as the house of the treasury, or of provisions) all the tenths, or the whole tenths. We hence learn that they had not withholden the whole of the tenths from the priests, but that they fraudulently brought the half, or retained as much as they could; for it was not without reason that he said, Bring all, or the whole. They then so paid the tenths as to supply the priests with a part only, and thus they trifled with God, according to what hypocrites do, who ever claim to themselves high honor, and try to perform their duty in such a way as not to discover their own perfidy, and yet they are not ashamed of the liberty they take to illude God; and of this we have here a remarkable example. We then see that it is no new or unusual thing for men to pretend to do the duties they owe to God, and at the same time to take away from him what is his own, and to transfer it to themselves, and that manifestly, so that their impiety is evident, though it be covered by the veil of dissimulation.

He then adds, Let there be meat in my house. We have elsewhere explained this form of speaking, and in the last lecture the Prophet spoke also of the meat of God, not that God needs meat and drink, but that whatever he has given us ought to be deemed his. We have already stated, that it has been recorded for our sake, that the Jews offered bread, and victims, and things of this kind, and that they feasted at Jerusalem in the presence of God: for what is more desirable than that God should dwell in the midst of us? and this is often repeated in the law. But this could not have been set forth to us in a way so familiar, as when God is represented as in a manner sitting at table with us, as though he were our guest, eating of the same bread and of the other provisions: and hence it is said in the law, "Thou shalt feast and rejoice before thy God." (Deuteronomy 2:18.) Now as God needs not meat and drink, as it has been said, and as men in their grossness are ever prone to superstitions, he substituted the priests and the poor in his own place, to prevent the Jews from entertaining earthly notions respecting him. And this kind of modification or correction deserves to be noticed: for the Lord on the one hand intended to draw men in a kind manner to himself; but, on the other hand, he proposed to raise their minds upward to heaven, lest they should ascribe to him anything unworthy of himself, as is wont to be done, and is very common.

But, at the same time, he again accuses them of sacrilege, for he complains that he was deprived of meat; Let there then be meat in my house; and prove me by this, saith Jehovah, if I wily not open, etc. He confirms what he said before, and yet proceeds with his promise, for by subjecting himself to a proof, he boldly repels their calumny in saying that they were without cause consumed with want, and that God had changed his nature, because he had not given a large supply of provisions. God then briefly shows, that wrong had been done to him, for he admits of a proof or a trial, as though he had said, "If you choose to contest the point, I will soon settle it, for if you bring to me the tenths and them entire, there will immediately come to you a great abundance of all provisions: it will hence be evident, that I am not the cause of barrenness, but that it is your wickedness, because ye have sacrilegiously defrauded me."

Then he adds, If I will not open to you the windows of heaven. It is the first thing as to fertility that the heavens should water the earth, according to what Scripture declares: and hence God threatens in the law that the heaven would be iron and the earth brass, (Deuteronomy 28:23,) for there is a mutual connection between the heaven and the earth, and he says elsewhere by a Prophet,

"The heaven will hear the earth, and the earth will hear the corn and wine, and the corn and wine will hear men." (Hosea 2:22.)

For when famine urges us, we cry for bread and wine, as our life seems in a manner to be dependent on these supplies. When there is no wine nor corn, we meet with a denial; but the wine and the corn cry to the earth, and why? because according to the order fixed by God, they seek as it were to break forth; for when the bowels of the earth are closed, neither the corn nor the vine can come forth, and then they in vain call on the earth. The sense is the case with the earth; for when it is dry and as it were famished, it calls on the heavens, but if rain be denied, the heavens seem to reject its prayer. Then God in this place shows that the earth could not produce a single ear of corn, except the heavens supplied moisture or rain. God indeed could from the beginning have watered the earth without rain, as Moses relates he did at first, for a vapor then supplied the want of rain. Though then rain descends naturally, we are yet reminded here that God sends it. This is the first thing.

But as rain itself would not suffice, he adds, I will unsheath, etc.; for rq, rek, means properly to unsheath; but as this metaphor seems unnatural, some have more correctly rendered it, "I will draw out" Unnatural also is this version, "I will empty out a blessing," and it perverts the meaning. Let us then follow what I have stated as the first — that a blessing is drawn out from God when the earth discharges its office, and becomes fertile or fruitful.³ We hence see that God is not only in one way bountiful to us, but he also intends by various processes to render us sensible of his kindness: he rains from heaven to soften the earth, that it may in its bosom nourish the corn, and then send it forth from its bowels, as though it extended its breast to us; and further, God adds his blessing, so as to render the rain useful.

He subjoins the words d-vly-dy, od-beli-di, which some render, "that there may not be a sufficiency," that is, that granaries and cellars might not be capable of containing such abundance. They then elicit this meaning — that so great would be the fruitfulness of the earth, and so large would be its produce, that their repositories would not be sufficiently capacious. But others give this version, "Beyond the measure of sufficiency." The word dy, di, means properly sufficiency, or what is needful, as by inverting the letters it yd, id⁴ With regard to the general meaning there is but little difference. Suitable also is this version, "Beyond sufficiency;" that is, I will not regard what is needful for you, as though it were measured, but the abundance shall be overflowing. It follows —

11. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the LORD of hosts.

11. Et increpabo vobis devorantem, et non corrumpet vobis fructum terrae, et non abortiet vobis vitis in agro, dicit Iehova exercituum.

God now again confirms the truth, that he would not in one way only be bountiful to them. He might indeed distribute to us daily our food, as we know that he thus fed his people in the wilderness; but his will is that the seed should rot in the earth, that it should then germinate, and in course of time grow, until it shoots into ears of corn; but it is still in no small danger, nay the corn is subject to many evils before it be gathered into the garner; for the locusts, the worms, the mildew, and other things may destroy it. God therefore, in order to set forth his kindness to men, enumerates here the ways and the means by which food is preserved; for it would not be enough that the seed should germinate, and that there should appear evidences of a great produce, the ears being fine and abundant, but it is necessary that the ears of corn themselves, before they become ripe, should be preserved from above; for on the one hand the chafers, the locusts, the worms, and other grubs, may suddenly creep in and devour the corn while in the field, and on the other hand, storms, and hail, and mildew, and oilier pestilential things, as I have said, may prove ruinous to the corn.

Hence God shows here, that he takes constant care of us, and every day and every night performs the office of a good and careful head of a family, who always watches for its benefit.

In the word devourer, I include all the evils to which we see that corn is subject; he therefore says, he shall not destroy the fruit of the earth; nor bereaved shall be the vine for you in the fields. The verb skl, shecal, properly means to bereave or to deprive; but as this version, "bereaved shall not be vine," would be harsh, some have rendered the words thus, "Miscarry shall not vine," which I do not disapprove: Miscarry then shall not the vine for you in the fields, saith Jehovah of hosts⁵ It follows —

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 —

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 chzq, 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.⁶ They again answer and say, In what have we spoken against thee?⁷ 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;⁸ 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.

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.

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 dress⁹ 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 —

Malichi 3:15

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.

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 neighbors, 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.¹⁰

As well as, they said; for gm, 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 favor 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 honors 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 —

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.

16. Tunc loqunti sunt timentes Iehovam quisque ad socium suum; et attendit Iehova, et audivit; et scriptus est liber memoriae (vel, memorialis) coram facie ejus pro timentibus Iehovam, et cogitantibus de nomine ejus, (vel, in pretio habentibus nomen ejus.)

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 'z, 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 labor 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;¹¹ 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 endeavors 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 labor 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 God¹²

With regard to the participle chsvym, cheshebim, the verb chsv, chesheb, 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.¹³ It follows —

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.

17. Et erunt mihi, dicit Iehova exercituum, die illa qua ego facio, peculium; et parcam eis (super eos ad verbum) sicuti parcit vir suo filio, qui obsequitur ei.

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, (Genesis 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 treasure¹⁴ 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, etc. 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 favor. 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 honor 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 favor. 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 labor 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.¹⁵

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 favor, will yet count them as acceptable, even through pardon, and not on the ground of merit or worthiness.

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 favor, 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.