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Exegetical and Hermeneutical Commentary of Malachi 3:16

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Then they that feared the LORD spoke 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. Then ] When they heard “the hard speeches which ungodly sinners spake against Him” (Judges 15), then they spake one to another words of reverent trust and love and piety. “The more the ungodly spake against God, the more these spake among themselves for God’ ” Pusey.

Some modern commentators, however (e.g. Maurer and Hitzig), regard Mal 3:14-15 as the substance of what the godly spake one to another; and this view, unsatisfactory as it is, appears to be that of the LXX.: , .

spake often ] Omit often. See note on Mal 3:13 above.

a book of remembrance ] Canon Rawlinson (in The Speaker’s Commentary, on Est 6:3) says, “It was a settled principle of the Persian government that ‘Royal Benefactors’ were to receive an adequate reward. The names of such persons were placed on a special roll (Herod. VIII. 85), and great care was taken that they should be properly recompensed (see Herod. III. 140, v. II, VIII. 85; Thucyd. I. 138; Xen. Hel. 111. 1. 6, &c.). It is a mistake, however, to suppose (Davidson) that they were always rewarded at once. Themistocles was inscribed on the list in b.c. 480, but did not obtain a reward till b.c. 465. Other ‘benefactors’ waited for months (Herod. Mal 3:11) or perhaps years ( ib. IX. 107) before they were recompensed.” The figure of a Book of record or remembrance, as kept or directed to be kept by Almighty God, is of early as well as of very general occurrence in Holy Scripture. Moreover there was a ‘Recorder’ in the court of the Hebrew kings. See Exo 17:14; Exo 32:32; Psa 69:28; Dan 7:10; Luk 10:20; Rev 20:12.

thought upon ] Gesenius compares “which shall not regard silver”, Isa 13:17; “he regardeth no man”, Isa 33:8; “we esteemed him not”, Isa 53:3; in all which places the same Hebrew word is used. In all these places in Isaiah (though not here in Malachi) the LXX. have as the equivalent, which is the word employed by St Paul in a similar sense, , Php 4:8.

Fuente: The Cambridge Bible for Schools and Colleges

Then they that feared the Lord spake often among themselves – The proud-speaking of the ungodly called out the piety of the God-fearing. The more the ungodly spake against God, the more these spake among themselves for God. Both went on until the Great Day of severance. True, as those said, the distinction between righteous and wicked was not made yet, but it was stored up out of sight. They spake among themselves, strengthening each other against the ungodly sayings of the ungodly.

And the Lord hearkened and heard it – God, whom these thought an idle looker-on, or regardless, all the while (to speak after the manner of men) was bending the ear from heaven and heard. Not one pious loyal word for Him and His glory, escaped Him.

And a book of remembrance was written before Him – Kings had their chronicles written wherein peoples good or ill deeds toward them were recorded. But the image is one of the oldest in Scripture, and in the self-same words , the Lord said to Moses, Write this, a memorial in a book. God can only speak to us in our own language. One expression is not more human than another, since all are so. Since with God all things are present, and memory relates to the past, to speak of God as remembering is as imperfect an expression in regard to God, as to speak of a book. , Forgetfulness hath no place with God, because He is in no way changed; nor remembrance, because He forgetteth not. Both expressions are used, only to picture vividly to our minds, that our deeds are present with God, for good or for evil; and in the Day of Judgment He will make them manifest to men and angels, as though read out of a book, and will requite them. So Daniel had said Dan 7:10, the judgment was set, and the books were opened. And John says Rev 20:12, The books were opened, and another book was opened, which is the book of life; and the dead were judged out of those things which were written in the books, according to their works. So Moses says to God, Exo 32:32, If not, blot me out of Thy book which Thou hast written; and David, prophesying, prays Psa 69:28, Let them be blotted out of the book of the living, and not be written among the righteous; and our Lord bids His discipies Luk 10:20, Rejoice in this, that your names are written in heaven.

And that thought upon His name – Rather, esteemed, prized, it, in contrast with those who Mal 1:6. despised; as, of Christ, when He should come, it is said Isa 53:3, He was despised, and we esteemed Him not. The thinking on His Name imports, not a bare thinking of, but a due esteem and awful regard of, so as with all care to avoid all things which may tend to the dishonor of it, as always in His presence and with respect to Him and fear of Him. Those are meant who always meditate on the ways of the Lord and the knowledge of His Godhead, for His name is Himself, and He is His Name; the wise in heart who know the mystery of the awful glorious Name.

Fuente: Albert Barnes’ Notes on the Bible

Mal 3:16-17

Then they that feared the Lord.

The fear of God a power-principle

The events which, from their importance and prominence in the sacred annals, may be classed as marking successive epochs in the development of the Divine purpose, were preceded by periods of conflicting moral forces and unpropitious influences. But the darkest moral night has witnessed the birth-throes of giant thoughts, mad the conception of mightiest schemes for the furtherance of human weal. The state of the Israelitish people contemporaneous with the events detailed in our text was in some respects the saddest in all their history. But despite all this the world was wheeling into the light of Messiahs day. The apostasy of those days, and the signs of coming wonders discerned upon the face of the spiritual heavens, caused all who feared the Lord to speak often one to another, that they might keep themselves mindful of the evil forces around them, mindful of the near approach of the Ancient of days, and that an effectual door might be kept open for His royal entrance. These of themselves were but a small and inconsiderable band, yet representatives of eternal truth, and inheritors of richest promises. But God works His highest purposes and reveals His deepest thoughts with the least of human help.

1. We have abundant reason for assuming that the fear of the Lord is a power-principle in the life of grace. This power has and will ever be felt as a regulative influence in the highest and lowest spheres of existence. It has asserted itself in gathering into available shape the dissipated strength of the spiritual and moral worlds, and in elevating man to a standard of purity, and to companionship with the angels of God. There is in nature a force that acts upon every molecule of matter, adjusting each to its proper place and relation, and grouping the whole into uniformity and shape. The fear-principle in the life of grace, in its regulative aspect, is analogous to this mysterious law of nature. It gives outline and motion to every thought and desire that brings the soul to God, produces harmony among the affections, where discord reigns; elevates moral conduct, and accelerates growth in the life of grace. The fear-principle becomes also a cohesive power. It draws into the firmest compact kindred spirits, and unites with the strongest bonds of sympathy those who have a common fear, a common hope, and a common faith. There is a sentiment of patriotism binding together the constituencies of parties and nations, that runs like links of steel through the bosoms of veterans gathered under a common flag–it is reverence for the honour, love for the name of country. And the fear of God–reverence for His law, mad love for His love–binds His people together in allegiance more enduring than earths strongest ties. The fear of the Lord also has resistive energy, for it wages ceaseless warfare against the evils environing the individual, or the community of faith. The activity growing out of these states and energies becomes expansive with the highest and broadest significance. Every day of the souls allegiance to God its frontiers became more invulnerable to attack and invasion. Spiritual growth is cumulative–as eternal as the life of God. And the God-fear power is aggressive.

2. There is a Divine recognition and support of the fear-power developed in the life of grace. The Lord hearkened and heard. If the claims of earthly loyalty are recognised, and if they command support, how will not loyalty to the highest enlist the prowess of heaven, and the valour and prestige of angelic soldiery.

3. The ultimate end contemplated and achieved in this God-fear power is the glorious exaltation of man in the scale of being. And they shall be Mine, saith the Lord of hosts. (H. M. Dubose.)

Men that feared the Lord

I. THE PEOPLE MENTIONED. By the fear of the Lord we are not to understand slavish fear, which dreads the punishment rather than the sin which is the cause of the punishment; but a filial fear; a holy affection in the soul, whereby it is inclined to reverence God, and to approve of His words and ways. This fear is a new covenant blessing, and the gift of God.

II. The employment they were engaged in. They spake often one to another. Of the love of God; and if they had been Christians, we should have added, of the redemption in Christ, and of the operation of the Spirit. He who has a heart for God, has a mouth to speak for Him, as well as to Him.

III. The honour conferred on them. The Lord hearkened. This shows Gods special regard for them; the notice He takes of them, and His approbation of them. A book of remembrance was written. In allusion to kings that keep registers (Ezr 4:15). (S. Barnard.)

Godly fear the distinguishing character of believers

Times of prevailing and abounding wickedness are seasons of painful trial to the people of God.

I. Some of the distinguishing features in the character of the people whom God claims as His own.

1. They are described as those that feared the Lord. Distinguish the fear of God which is of nature from that which is of grace. The most wicked and abandoned of men have their seasons of fear. They cannot shake off all dread of Him whose authority they venture to question, and whose laws they presume to disregard. Could we inspect the hearts of those that know not God, we should cease to estimate so highly their boasted felicity. But the true fear of the Lord arises from a different source, and produces different effects. It is that feeling which is spoken of in Scripture, as the beginning of wisdom, as a strong confidence, as a fountain of life. Those who possess it are described as objects of the peculiar favour and gracious protection of God. On account of its importance, as well as its actual effects, it is often put for the whole of religion, and considered as comprehending all its duties. They that fear the Lord are such as have not only the form, but the power of godliness. The fear of God dwells and rules in their souls, it forms their temper, and influences their conduct.

2. They thought upon His name. It is a mark of the ungodly, that God is not in all his thoughts. But these delight to think upon a name endeared to them as the name of Him who has done wondrously for them. In seasons of painful and afflictive dispensations they delight to think upon God. They delight to recall the gracious thoughts of God towards them. The feeling is not a mere notion of God, or a transient feeling of His power and excellency: it is the habitual feeling of the soul, and a source of holy comfort and heavenly peace amidst the vicissitudes of life: it gives a sanctity even to our worldly employments, and renders our ordinary occupations a means of glorifying God. True believers set God always before them.

3. Those who feared the Lord also Spake often one to another. Conversation is a peculiar gift: it forms the chain of intercourse between man and man, and reminds us that we were born, not to waste our lives in selfish pleasures, or in unprofitable seclusion from the world. The Christians duty consists, not in a life of separation from his fellow-creatures, but of active exertion for the benefit of all who are placed within the sphere of his influence. In order to promote these important purposes, he is furnished with the gift of speech, and is enabled to communicate with others on their necessities, and to invite from them reciprocal love and friendly intercourse. The talent only becomes valuable when it is employed for useful purposes. We do not say that the conversation of Christians will always be on the subject of religion, but true religion will always give a savour of grace to the conversation. There is a special sort of conversation which Christians enjoy with each other, which is doubtless spoken of in the text. They converse on the things of peace, and things wherewith they may be edified. They delight to speak of the glories of the Redeemer, and the blessedness of His saints. Believers, in their social intercourse, rise superior to the things of time, and converse on those of eternity.

II. The gracious attention with which these persons were regarded by God. The Lord hearkened and heard it. Not only is God about our path, He is intimately present with our thoughts. As amongst men, things notable are recorded in a book of remembrance, so in the Eternal Mind are registered all the thoughts, words, and actions of men. Applications–

1. Examine yourselves, prove yourselves by the test of this text.

2. Be watchful against a trifling, censorious spirit.

3. Study the Scriptures, which present you with such excellent examples.

4. Pray for grace. (W. Mayors, M. A.)

Men who feared the Lord

They were bad times when the prophet Malachi was sent forth upon his message. Profaneness was gone forth throughout the land. Men openly declared it was a vain and unprofitable thing to worship God. Even in those days there was a remnant according to the election of grace.

I. The conduct of these godly men. They feared the Lord. Men may fear God in the sense of trembling at His judgments. The fear meant here is a holy reverential awe of God such as none but His own dear children entertain. These people looked up to Him with the deepest veneration as their Maker and their Saviour. They served Him acceptably with reverence, and godly fear. They are said to have thought on the Lords name. To think upon a name would be, in other cases, to think upon an empty sound. But to think on the Lords name is a most profitable and delightful meditation. For His name is His nature; what the Lord is called, He is. This name–merciful and gracious–was written on their hearts and their affections. Look at their conduct. Doubtless their whole practice was con sistent; but our attention is particularly drawn to the way in which their tongues were occupied. Their communications were serious and spiritual. They sought each others company for the sake of sweet communion and profitable conversation. Two things gave value to all this holy conversation. It proceeded from the heart. They talked together in a very anxious and difficult time. It is an easy thing to talk religiously when religion is in fashion.

II. The gracious purposes of god respecting them. However privately their conversations might be carried on, the ear of God was open to it all. If God hears, we may be sure God does not forget the pious conferences of His people. A book of remembrance was written. The pious conversation of His servants is ever fresh in Gods mind, as if it were written in a book, and the book were spread before Him. What doth God account to be His jewels? Not what men account so. His jewels are His people. The ornament He prizes is the meek and quiet spirit of the believer. When shall be the day when He shall make these jewels up? The day of judgment. He will shortly accomplish the number of His elect, and then He will make up His jewels.

III. The effect all this will have on the ungodly world. It is vain to serve God, said that ungodly generation. There is a day at hand, when another estimate shall be formed. When you shall see the Lord make up His jewels, esteeming every man as such who hath feared Him, thought upon Him, and confessed Him–then shall you perceive at last that there is a difference unspeakable between those who serve God, and those who serve Him not. Conclusion–Hold up this text before those of you who profess godliness as containing an example for imitation. You see how those ancient saints delighted in edifying conversation with each other, and how attentive the Lord was to it. Let the text reprove us and stir us up. (A. Roberts, M. A.)

Gods people in a godless age

Malachi gives in this book of prophecy a fivefold picture of God; a four fold picture of the sins of the priesthood; and a sevenfold picture of the sins of the people. God describes Himself as the sovereign God, who sees no reason beyond Himself for the bestowment of any blessing which He chooses to give, God is described as a God who makes Himself known as a master and as a father, to those who see Him as a sovereign, as the electing God. God commissions the prophet to hold Him up as a prayer-answering God. He was the maker of an eternal covenant. He is the God who more than repays the services of His servants. The first great sin of the priests is the offering of polluted bread, etc. They give to Him what they would be ashamed to give to their temporal rulers. Then they were desirous to enrich themselves by the profanation of Gods religion. They would not do anything in Gods service for nought. They wearied in Gods service. They were not only going astray themselves, but causing others to go astray. The sins of the people are idolatry; impurity; a self-justifying spirit. Various dreadful crimes. Asking what profit shall we have if we serve God. Resisting an appealing God. In the text we have Gods people in the midst of this apostasy of priests and people, in the midst of this neglect of God, Gods people are here described–

I. By their principles. They feared the Lord. The wicked, or unconverted, are kept from sin by fear of punishment. The master-principle in the breast of a righteous man is not a slavish fear, but the fear that arises from the knowledge of God, as a forgiving God–that arises from a consciousness that he has received incalculable blessings from God. It is connected with the consciousness that God has pardoned your sins, and has accepted you in the Beloved.

II. By their employment.

1. Their external employment. They are speaking to one another. What about? About the moral troubles of their times. In the darkness of this world, Christians are to be known by their speaking to each other.

2. Their internal employment. They thought on the name of their God. The saints spoke of what they had been thinking, and brought it out as the centre of their union, as the nucleus around which they erected themselves.

III. Their privileges. God hearkened and heard those that thought and spoke of Him. He drew nigh; and a book of remembrance was written before Him for them that feared Him. It was the Lambs book of life, in which the saints were written from the foundation of the world. And I do not think it was their names that were written, but the evidences of their faith were written. The book which contains their names is written in eternity; and the book which contains the evidence of their faith was written in time. We all love to be thought of; it is a holy ambition to desire to be thought of by God.

IV. Their hope. They shall be Mine, when I make up My jewels. The great distinction shall be made in the day when Jesus Christ shall come–then those who knew Christ, who loved Christ, who kept watch for His appearance, shall be saved, as jewels are saved, in the day of danger. (N. Armstrong.)

The delineation of Gods people

I. They feared the Lord. There are those who are sometimes smitten with feelings of terror and horror when their conscience is tender, when some providential circumstances arouse them to consideration. They begin to feel, but it is temporary, it is not deep. The people of God fear Him with the fear of a child. As a child fears his father, so the child of God fears God. He fears not only His power, he fears His character. He fears lest his inconsistencies should bring disgrace upon His name and upon His religion. He feels what he owes to God–that he owes Him everything. The people of God, who fear the Lord, have a constant sense of His presence. That presence continually controls and directs them. And in their private doings, where no eye is upon them, they fear the Lord.

II. They spake often one to another. That is, they held conversation with each other. Those who are Gods people will talk of God, they cannot help it. They talk of His honour, His work of salvation, and all the great redemptive themes. They talk of the attributes of Deity, as brought out in the great work of Christ. They talk of the sufferings of Gods people. They gently reprove each others faults and failings, faithfully dealing with each other. And they speak often one to another. They talk without restraint. Whenever they have opportunity, such things are their themes.

III. They thought upon his name. The name of God is the I am! His full name is given in Exo 34:6-7. The people of God are a contemplative people. They study His character, His purposes, His grace: they study His attributes. They study the Word of God. They study themselves in their relations with God. (Hugh Allen, M. A.)

God and the flood

I. Good men in their relation to God.

1. They reverence Him. Malachi tells us that these old saints feared the Lord. Not a slavish, but a filial fear, not a dread of His power, or His anger, but a holy awe of His majesty mingled with a loving admiration. Filial reverence lies at the basis of all true religion.

2. They think upon Him. They thought upon His name. The name of God was His revealed character, His reputation. The intellect of the good is chiefly engaged in the contemplation of God as He is revealed in nature, history, the Bible, Christ. There is no higher theme of thought than this, not even for angels.

3. They talk about Him. They spake often one to another. The chief theme of thought will always be the leading subject of converse. Out of the heart the mouth speaketh. Souls, though constitutionally social, can only meet and mingle on a subject of common interest; the loftier and purer the subject, the closer and more exquisite the communion. As the rays can only meet in the sun, so souls can only meet in true fellowship in the name of God. This is the platform of genuine social intercourse.

II. God in relation to good men.

1. He hears their converse. The Lord hearkened and heard it. All sounds in the creation vibrate in the Divine ear; the fall of the dewdrop as well as the thunder of the tempest; the sighs of an infant as well as the choruses of eternity; the oath of the blasphemer as well as the prayer of the saint. But He pays special attention to the words of the good. They travel to Him as the cries of the babe to the heart of the mother.

2. He registers their history. A book of remembrance was written before Him. He is represented as having recorded what He observes and hears. This book of remembrance before the Lord is no mere figure. The great universe is a book in which every sound uttered, every word spoken, are recorded. Science teaches that every syllable is printed imperishably in the surrounding air. Nature photographs not the mere features of the face, nor the form of the body, but every changing look, every passing thought, etc.

3. He pledges their salvation; which includes glory in the future, and protection in the present. His providence shall guard them with all the carefulness of a fathers heart. (Homilist.)

Threefold aspect of true sainthood

I. The life of the good, as it is manifested upon earth. Then they that feared the Lord. It is–

1. Loyal. There is profound reverence; a filial, not a slavish fear. Not fearing the anger of God, but fearing to offend Him; not forsaking sin because it brings punishment, but because God hates it. Such fear of God will engender love, inspire faith, produce holiness, secure obedience.

2. It is social. Spake often one to another. True piety is a cheerful, sympathetic thing; it does not destroy our social instincts, but intensifies and ennobles them. The natural tendency of the fear of the Lord in the heart is to link men together in the bonds of brotherhood, to hush the discord of society, and to lead us to bear each others burdens, and so fulfil the law of Christ. These believers spake often one to another–not of each others failings–not for scandal or strife, but about the work of the Lord, and to each others edification.

3. It was also secret. There was the inner as well as outer, the subjective as well as the objective life; they thought upon His name. They were not all talk; they were not hypocrites–talkatives–they had heart religion. As a man thinketh in his heart, so is he; and as he thinks, he loves and lives. Our life must be of this sort to please God, for He looketh at the heart. We must not forsake the assembling of ourselves together; and our affections must be fixed on things above.

II. The life of the good, as it is recognised in heaven. And the Lord hearkened and heard it, and a book of remembrance was written before Him.

1. It is known in heaven. God recognises those who fear Him, though they may be little and unknown, they are loved and prized by God. The Lord is represented as bending from His throne, and listening to the sounds that come from the earth; and as He hearkens, He hears and recognises the voice of His people, who hold sweet communion with each other, and hallowed communion with Himself; as by unseen electric wires, with inconceivable swiftness, holy thoughts and words flash to heaven, and enter the ear of the Most High. Our conversation is in heaven.

2. It is recorded there. God blots out the sins of His people from His book, but He keeps a book of remembrance for the virtues of His saints. We may forget our work of faith and labour of love, but God never forgets.

III. The life of the good, as it will be consummated in the last great day. This shows–

1. It will be crowned with the highest possible honour. We shall be owned as friends, and children, and companions of God for ever.

2. It will be crowned with the highest possible glory. Jewels are among a monarchs brightest and costliest things; and God speaks of His believing servants as His jewels. (F. W. Brown.)

Genuine religion

Three things are noteworthy–

I. The essence of genuine religion. They that feared the Lord. The men who fear God may be divided into two classes.

1. Those who fear Him with a slavish fear. The uurenewed millions when they think of Him at all dread Him, their guilty consciences invest Him with attributes of such horror that they shudder at the idea of Him, they flee from His presence. I heard Thy voice in the garden, and I was afraid. All that is superstitious in the world, all that is barbaric in the religion of Christendom, spring from this dread of God.

2. Those who fear Him with a filial fear. The fear which a loving child has for a worthy and noble sire. There is, perhaps, always a kind of fear in connection with true love. We fear, not that the object will harm us, but that we may harm or displease the object.

II. The sociality of genuine religion. Spake often one to another. We are social beings, and what interests us most has the most power in bringing us together. Nothing interests a religious man so much as religion. Spake no doubt in language of mutual instruction, mutual comfort, mutual exhortation. There is no force in the world so socialising as religion.

III. The worth of genuine religion. See what God does with the genuinely religious.

1. He specially attends to them. The Lord hearkened and heard it.

2. He claims them as His own. And they shall be Mine, saith the Lord of hosts.

3. He appreciates them as precious. In that day when I make up My jewels. The word here rendered jewels is in Exodus (Exo 19:5) rendered peculiar treasure. They are peculiarly precious to Me. He knows the worth of their existence, the cost of their restoration, the greatness of their capabilities.

4. He distinguishes them from all others. (Homilist.)

The Lords people

The temptations of the professing Church of God seem to have been much the same in all ages. One has been to neglect or forsake the assemblies of the Lords people for worship and instruction. In old times there was the same tendency to weariness at the monotony of religious exercises, the same craving for novelty in the human heart, as now. In Malachis days the world did not look with favour on religion; the world regarded religion as a mean and useless thing; the world had a good word for any one rather than for the humble followers of God, who knew and loved the truth. But, even then, there were those who were not ashamed to meet together, and encourage one another, in the ways of the Lord.

I. The character of the Lords people. The circumstances of life, and the positions in which they are placed, bring out the real character of men. So with regard to spiritual things, circumstances manifest the real character. Times of trial and opposition serve to show who has real grace, and who has only the semblance of it. Tribulation and persecution on account of the Word is in the Sacred Scriptures compared to the refiners fire, which separates the dross from the pure gold. We ought to rejoice that, in the overruling power and grace of the great Head of the Church, it is turned into a means of good to them who are troubled, and that the wrath of man is made to praise Him, in the manifestation of His grace in His people, and in their refinement and establishment in the faith. In those trying times there were those who dared to go against the prevailing current of the worlds opinion, and spake often one to another. They feared the Lord, and thought upon His name. Such are the Lords people in every age.

II. Their prospects. They shall be Mine, etc. Gods people are His property, His jewels. In the day to which they are looking forward, He will own them as His. Not make them His, but declare them to be His. (G. Maxwell, B. A.)

The inner circle of Church life

When Napoleon retreated from Moscow, a large part of his army perished in the cold and snow. When night came, a body of troops would kindle a little fire as best they could, and then lots would be cast for those who should occupy the places nearest the fire, and the cold was so intense that those in the outermost rows would be found frozen stiff in the morning. Now, in every Church, there are those who form the very centre–a circle within a circle- gathering close to the person of Christ. These enjoy the warmth of His spiritual presence, while those who content themselves with living at a distance from Christ are soon chilled and frozen in the keen atmosphere of worldliness which enswathes the Church. (Watchword.)

Spake often one to another.

Christian converse

We live in better times than were those of Malachi. Among us the influence of religion is acknowledged by the great majority of those with whom we associate. Placed then in more favourable circumstances, do we imitate the example of the pious Israelites? Do we speak one to another of the God whom we worship? It is true that, in the present state of society, religious topics cannot be introduced upon every occasion, or into every circle. Our Saviour Himself warned us against the folly and the danger of such a practice. But alas! by many religious conversation is regarded as an infringement upon the decencies of life; chilled with obstinate silence; or almost rebuked with a sneer.

I. To those who fear the Lord in sincerity and truth religious conversation is natural. What dwells habitually in the mind, the lips will most frequently utter. The profession of each individual, and his customary modes of thought, almost irresistibly appear in his conversation. Shall the Christian be the only exception to this general law? The tradesman selects with care, and addresses with evident preference those to whom the secrets of his craft are known; with whom he may plan the means of abridging his labour and increasing his gains. And shall not the servants of Jesus Christ speak one to another of that work which their great Master hath given them to do? The speech even of a licentious man bewrayeth him. To those who fear the Lord, the most natural subjects of conversation are those which religion supplies. By what inexplicable prejudice do they refuse to speak one to another of their eternal interests? In every other pursuit we seek eagerly the approbation of those whom we value. The hope of their applause lightens our toil. Why should not the same amiable feelings, the same endearing aids, attend religion also?

II. Religious conversation is pleasant to those who fear the Lord in sincerity. What is there sublime or amiable in the whole range of intellectual and moral speculation, with which religious feeling may not be united, and on which the conversation of the pious may not with propriety and with advantage dwell? In this wide range there is much that, while it advances our improvement, may minister also to our delight. The subjects of religious conversation, in themselves attractive and delightful, gain a new interest from the relation which connects them with their Author, and from the prospects which, through the Gospel, we are permitted to entertain. And our future destiny endears to us religious conversation.

III. Religious conversation is useful to those who fear the Lord in sincerity. The use fulness of any employment is not to be judged of by its conformity to the laws of fashion, its tendency to still the alarms of the suspicious, to avoid the sneer of the fool; or by its pleasing effects at the moment, while its final issue is bitter. Religious conversation may still be useful, although it may have been made at times the mask of hypocrisy, or the tool of spiritual pride. If the instrument in itself is valuable, the wise and the pious need not forego its exercise, though knaves have abused, and fools have misapplied it. The uses of conversation in our intellectual pursuits are acknowledged and sought with avidity. In pro portion to the importance of the subjects about which religious conversation is employed, its usefulness increases. Happy would society be, and rapid our improvement, were we to receive as a national law the precept which was given to Israel of old, and made religion at once a theme of instruction and delight! Of that time let us hasten the approach, so far as our influence and example may extend. (A. Brunton, D. D.)

Religious conversation

It is the tendency of our time to decry what is called religious conversation. It is in great disrepute with those who desire to be thought sensible men; and, as a matter of fact, it has become almost extinct, except in certain narrow circles, where it survives in a form by no means calculated to attract others towards it. Many of those who most fail in making religious conversation profitable, have yet a good object in view in their attempts to cherish it. Many good motives have prompted the endeavour to impart a more decidedly Christian character to the language of society. But a failure it has often been. What with the difficulty of expressing in words the deepest feelings; what with the risk of overstating, and of misstating, impressions which, to be worth anything, must be exact, neither more nor less nor other than the precise truth; what with the ambiguity which hangs about so many characters as to their real decision for good, and the danger of saying before any that for which they may be unprepared or disinclined; what with the weariness of mind and body under which most men enter into society, and their consequent indisposition for such efforts of thought as are involved in the discussion of what we call serious subjects; what with the just delicacy which teaches them to refrain from the obtrusion of private thoughts upon any heart but their own, and the just dread too of seeming to any to be other or better than they are: the result of all these, and numberless other influences, is generally the same, namely, that the mention of religion is kept out of our daily intercourse with one another. Nevertheless, the text, amongst other passages of Scripture, forbids us to rest satisfied with a general absence of all reference to those things which, whether in youth or in age, are the only safety, the only happiness, and the only life of the soul. Then. The context tells us that the time spoken of was an evil time. So prevalent was sin, so bold, and apparently so prosperous, that people were beginning to say, It is vain to serve God. What profit is it that we have tried to serve Him, and have walked carefully and even mournfully before the Lord? This was a very short-sighted and a very wrong judgment; but it is one which even good men are prone to fall into, when they compare their own present comfort and disparagement with the apparent triumph and happiness of the ungodly. Mark the one characteristic of these people–they feared the Lord. There are two kinds of fear, the servile and the filial; that kind which consists in dread, and that kind which consists in awe. It is a short and sufficient description of the good in any congregation, that they fear God. In times of difficulty and discouragement they spake often one to another. They tried the experiment of sympathy, of combined counsel, and combined action too. The meaning of the Church is, that God would give us in association a strength and comfort which we cannot find in isolation; that He would have us strengthen our brethren, and be strengthened in turn by our brethren, in the exercise of united acts of worship, and still more in the recognition at all times of a tie of friendship and of brotherhood which all must possess who have indeed one heavenly Father, one Divine Saviour, and one Holy Spirit. We do not half use these helps and strengths with which God has provided us. Here I would place the beginning of religious conversation. Here, in Gods worship., Those who have heartily prayed together, praised God together, listened to Gods Word together, cannot go forth, to neglect one another, to oppress one another, to tempi one another, without such a sense of guilt in doing so as would be absolutely intolerable. When it is once made present to your minds as a great object, that all should lead blameless Christian lives, and that all should at last see God, many other ways will suggest themselves, besides this, in which those who fear the Lord may speak often one to another. It may be done in the privacy of true friendship, when to one faithful ear you can confide something of your personal difficulties and temptations, and exchange that sympathy which is always strengthening even where it may seem to be rather the confession of weakness. The Lord hearkened and heard it. If there are any–may there be many–who can think with comfort of that record of words spoken in His love and fear, must not others tremble when they think of their words? Who has been the better for our possess ing the gift of speech? Let us judge ourselves, one and all, for indeed we have cause to do so, if perhaps in Gods great mercy we may not be judged. Let us remember, one and all, who said that for every idle word which men should speak they should give account in the day of judgment. Of all the sayings written down from His lips in the book of God, none surely is so terrible in its sound as that which declares, By thy words thou shalt be justified, and by thy words thou shalt be condemned. (C. J. Vaughan, D. D.)

Christian intercourse

Few persons are so unhappy as to be ignorant of the value of social intercourse, and as not to have realised its influence in heightening the enjoyments of human life, and mitigating its sorrows. This pleasure, like every other, is refined and elevated by the mutual experience of personal religion. Convinced that a free social intercourse, of a spiritual and experimental character, among Christians may be highly subservient to their advancement in religion, it is proposed to offer a few remarks adapted to direct its exercise and to promote its cultivation.

I. The right exercise of spiritual intercourse among Christians.

1. The persons with whom it should be held. It should for the most part be restricted to those whom we can regard as the subjects of renewing grace. They who feared God spake to one another. On experimental religion, those who have never felt its power can have nothing to communicate; nor are they in general likely to feel any particular interest in the views of those who have. Free interchange of sentiment is not advisable indiscriminately with all who fear God.

(1) It should be cultivated more especially with those to whom we are united in the fellowship of the Gospel.

(2) And with those whose circumstances and habits are most nearly analogous to our own. This is true in reference to our standing in the Divine life, and to those of similar habits and in the same stations in society.

(3) Such intercourse should be habitually cherished among those who are connected by the intimacies of domestic association. Such association presents not only the most frequent, but also the most appropriate opportunities for such intercourse.

II. The subjects such intercourse may profitably embrace.

1. The peculiar spiritual or providential dispensations of which we may be the subjects. The proofs our own experience has furnished of the efficacy of prayer.

2. Subjects which have been brought before us in the public services of the sanctuary, or in the private perusal of the Word of God.

3. The general state of religion, more especially in our own neighbourhood and communion, and the means by which we may individually aid in its advancement.

III. The seasons at which such intercourse may be appropriately entered on. Spake often. The expression seems to imply that they took every opportunity, in the ordinary associations of friendship, to direct the attention of each other to sacred subjects. In conclusion, some considerations to enforce the cultivation of spiritual intercourse.

1. Such exercises have been attended by evident indications of Divine approbation.

2. Such intercourse is essential to the right exercise of Christian sympathy and affection.

3. It will be found highly conducive to our own spiritual advantage. Points in our experience we have thought fatally peculiar we shall find common to others as well; we may gain relief where they found it, we may learn to shun the snares by which they were endangered, and to pursue the means by which their progress in the Divine life has been promoted. (Essex Remembrancer.)

Christian conversation –

I. It pleases god. It is plainly indicated that God is pleased when His people talk to each other tenderly about Him, that He listens, and not only listens, but makes record for future reward of all those who are so lovingly loyal. Why are Christians to-day so dumb? Love is not a dumb or silent thing. Love speaks. Then why these sealed lips? God listens while His children fondly talk of Him. He loves to see gratitude in our hearts; it greatly pleases Him to hear us talking one to another about His goodness.

II. It blesses us. Nothing does ones own heart so much good as speaking kindly of another. Expressing love ever increases it.

III. It blesses others. There are too many dumb Christians; for there is a vast power for good in our tongues if we will but use them aright. Many a soul has been led to Christ through the good words dropped in Christian conversation. (G. B. F. Hallock.)

Christian communion encouraged

I. The characters indicated.

1. They feared the Lord. There is a slavish fear, distinguished from filial fear. In the language of the Old Testament, the fear of the Lord means what may be called the entire religious principle, or the whole of inward religion.

2. They thought upon the name of the Lord. Names are signs used to distinguish one person from another. Usually they are arbitrary signs. But the name of the Lord expresses the essential qualities of His nature. Some of the names of God are Rock, Strength, Shepherd, Father, King.

3. They spake often one to another. On what particular subject we must gather from the circumstances of the case. They must have spoken of Gods gracious dealings with them; of the oppositions they had to encounter; the deliverances they had experienced. They spake often, in ways of instruction, admonition, and encouragement.

II. The advantages enjoyed by those characters.

1. Divine approbation. The Lord hearkened and heard. He deigned to listen.

2. Divine security. A book of remembrance was written. There was an imperishable impression of their case on the mind of God Himself.

3. Divine promise. They shall be Mine, etc.

(1) They are regarded as jewels.

(2) When God shall make up His jewels, shall gather them out from among the rubbish and refuse, He who now regards them as His children will spare them, will preserve them tenderly and effectually. (Sketches of Four Hundred Sermons.)

Religious conversation recommended

I. The disposition and behaviour of these pious persons in a time of prevailing irreligion. Their general character is that they feared the Lord. As the general fruit of that Divine principle ruling in their hearts, they spake often one to another. The subject of their conversation was the same with that of their thoughts, the name of God and His ways. As agreement in principles and affections, an union of interests and designs: naturally begets friendship amongst men, and is the foundation of mutual freedom in communicating their thoughts to each other, so true religion particularly is the firmest bond of union, the strongest and noblest cement of a lasting amity. There is, too, a good deal of reason why good men should speak often one to another in a time of abounding iniquity, because it is a means of strengthening the good dispositions which remain in themselves, and which otherwise may be in danger of being weakened and of perishing at last. As religion more than anything else in the mind labourcth against opposition both from temptations without and our own infirmities, it needs and receives peculiar benefit by the affectionate counsel of pious friends; and evil communication doth not more tend to corrupt good manners than good communication doth further to purify and raise them to perfection. Therefore Christians are earnestly exhorted by the sacred writers to be aiding and assisting to each other in this respect (Heb 3:12-13). We see, then, the true reason of Christians shyness in speaking one to another upon the affairs of religion, which is the faulty omission of a very important duty, an excellent means of increasing piety and virtue; and it is no otherwise to be accounted for than by the weakness of good affections. Great prudence is to be used in discoursing on religious subjects, and the tempers of men carefully considered, lest an indiscreet freedom be attended with bad consequences, and sacred things be exposed to the contempt of the profane.

II. The distinguishing regard god shows to them. He observes them attentively; they are at all times the objects of His peculiar care, and shall at last be highly honoured and happy in His favour. The figurative way of speaking is not intended to signify that God has any need of external evidence or means of finding out the truth: since at one direct view He beholds the most remote and most secret things. By Him actions are weighed He has a more perfect knowledge than men can possibly have by the strictest inquiry they can make. This intimacy of Divine knowledge of our very thoughts and most private communications with friends is to religious minds of the greatest moment to their comfort and support under their difficulties, and a powerful motive to preserve stedfastness in true piety. Gods distinguishing regard is shown in His keeping a book of remembrance. This is but after the manner of men, to show the infallible security of the Divine promises made in favour of the righteous, and the reward which shall be adjudged to them, fully proportioned, nay greatly exceeding, all the good they have done. God hath no need of registers which human governments have recourse to. God knows all past and future as well as present with equal clearness. The book of remembrance suggests His special notice of the conduct of His faithful servants, His keeping their actions in mind, and the undiminished perspicuity of His righteousness and goodness in all His proceedings towards them. Another instance of Gods distinguishing, regard,, is the promise that they shall be His when He maketh up His jewels. Reference is to the appointed day of account. God will then most eminently make up His jewels, when He gathers the general assembly and Church of the first-born whose names are written in heaven. There are some differences between the conditions of men even in this world made by the interposition of God Himself as righteous Governor, which may be comprehended in His making up His jewels. It is now that God hath such pity for them that fear Him as to preserve them from many snares and calamities to which they are liable, and spare them as a father spareth his son. (J. Abernethy, M. A.)

The communion of saints

However abandoned and wicked a people or nation may be, nevertheless God has reserved to Himself a seed to serve Him, a people to show forth His glory. The period to which the text alludes may be considered emblematical of the times in which we live; and it should be our object, as the professed people of God, to imitate the example of those who are so honourably mentioned by the prophet in the words before us.

I. The description here given of the people of God.

1. They are said to fear the Lord. In order that we may fear the Lord we must know Him. The fear meant is that reverential, affectionate fear of God which is produced in the heart of the believer by the Holy Spirit.

2. They are those who meditate upon Him. In the multitude of their thoughts within them His comforts delight their soul.

3. They are those who hold communion one with another. They considered one another, to provoke unto love and good works. We can imagine them saying, Come, all ye that fear the Lord, and we will tell you what He hath done for our souls.

II. The approbation which God here testifies of his people.

1. He testifies His approbation by paying attention to their occupations.

2. By granting them a share in His remembrance.

3. By promising to recognise and spare them at the final day. They shall be Mine when I make up My jewels. God even speaks of them as His sons. Do we possess the characteristics which are here given of the people of God? May God, in His infinite mercy, place His fear within our hearts, and then the gracious promise of the text shall be ours. (Henry Cleare.)

Religious fellowship

I. Religious fellowship calls into exercise the highest sympathies of being. While men converse on secular subjects the fountain of their spiritual nature is sealed. When the topic is practical Christianity, the hidden individuality discloses its proportions, and you become acquainted with the genuine nature of the speaker. Three facts in relation to religious men.

1. They have the common centre of attraction. They that feared the Lord. On the subject of experimental godliness all Christians can speak. Assemble round the manger of Bethlehem or the Cross of Calvary, and even the most untutored tongue is stirred to eloquence or music.

2. They have corresponding spiritual experiences. Every student of his own heart has been amazed and delighted to discover the harmony of religious feelings which exists throughout the Church.

3. They enjoy the inspiration of a common hope. They speak of their joint inheritance without any feeling of envy. The fear here is that which filial reverence so properly inspires. The child of God fears lest he should wound love so sensitive, or insult purity so dazzling; his fear relates less to the power that might crush him than to the mercy which has saved him.

II. Religious fellowship attracts the benignant notice of God. Learn–

1. The proximity of the Divine ear. God has so constructed the universe that every whisper in its remotest region resounds in the palace of Deity. Wondrous ear! The thunders of celestial song, the plaintive notes of sorrow, the sighings of secret worship, the cries of extremity, and the doxologies of gratitude all force their way to that centre. Thy prayer will not ascend in vain.

2. The Divine record of human deeds. A book of remembrance. There is a registry of names in heaven. Every man who spake will find his name inscribed in the chronicles of the sky.

III. Religious fellowship necessitates a contemplation of the sublimest subjects. That thought upon His name. Can you indicate a subject of more thrilling interest? Is boundless power sublime? The name of God is the expression of Omnipotence. Is infinite wisdom sublime? The name of God is the expression of Omniscience. Is there aught of sublimity in inimitable love? The name of God is the representative of ever-during and disinterested affection. There is no common-place in religion. The moment you mention the name of God you rise into the loftiest region of sublimity! Religious fellowship involves the highest style of conversation.

IV. Religious fellowship will be distinguished by the most glorious results. They shall be Mine. I will spare them.

1. The qualification for these honours is entirely moral. All that is said of these people is, They feared the Lord. They thought on His name.

2. There is an appointed day of classification. God has jewels even amid the ruins of this shattered and degraded world.

Concerning the fellowship indicated, four facts are clear.

1. It was cultivated with much frequency. Spake often.

2. Its subjects are undiminished in sublimity.

3. It is demanded in circumstances no less exacting than those indicated in the context.

4. It has lost none of its attractiveness in the Divine estimation. The world may turn a deaf ear to your spiritual intercourse, hut the Lord will hearken and preserve a memorial of your godly fellowship. (Joseph Parker, D. D.)

Christian intercourse

In these days religion is spoken of controversially, historically, and politically. But let religion be introduced and treated experimentally, then it is at once undervalued. If any person venture to speak of the Lords dealings with his soul, then the subject either excites ridicule amongst the company, or draws down upon the speaker the contemptuous pity of every hearer. This is the common course of things, but it is not universally so. Even in the days of the text there was a remnant of those who loved to speak of spiritual things, and to speak of them spiritually.

I. The parties described. Those who feared the Lord. Not with that slavish fear which exists in the minds of those who love sin, indulge in sin, and then only tremble when they think of the wages of sin. Reference is to those who, looking upon God as a Father, reverence Him and love Him, and would prefer themselves suffering any loss to offending One who had conferred such inestimable blessings on them. The true filial fear of God implies a correct knowledge of Gods dealings with us, of His demands upon our affections, of His love as manifested in Christ, of the way of salvation, and the necessity of holiness. It implies also a willing obedience to Gods commandments, a thankful acceptance of Gods invitations, and a grateful endeavour to conform to the image, of Jesus Christ. It also signifies an earnest desire to do everything to the praise and glory of God. They who fear the Lord are men who, making a profession of religion, mean what they say and say what they mean.

II. Their conduct. Spake often one to another. Man is a social being. Few things contribute more to the encouragement of selfishness than solitude; and nothing is more opposed to the whole spirit of true religion than selfishness. If God has vouchsafed unto us the light of the glorious Gospel of Jesus Christ we are neither nationally nor individually at liberty to hide that light under a bushel. Enforce the duty of religious conversation.

1. From the danger which naturally follows idle conversation. Idle words are sinful in themselves, and extremely sinful in their tendency. But what is the character of the common conversation of the day?

2. Our conversation is a test of the state of the heart. Out of the abundance of the heart the mouth speaketh. This is literally true. Illustrate by the man of pleasure, who talks about his sport; or the politician, who talks about his politics. Why, then should any one condemn the zeal of the man of God, who would speak of the Lords dealings with his soul?

3. We have the positive injunction of the Word of God. Let your speech be always with grace, seasoned with salt. The duty is specially insisted on again and again in the Scriptures. The value of experimental conversation is incalculable. Yet it must be confessed that silence upon experimental religion is generally practised.

III. The reward. The Lord noted it down in a book of remembrance. In the great day, to your infinite surprise, you will find words recalled to your mind long since forgotten by yourselves, but fresh as ever in the remembrance of that loving Father with whom we have to do. By way of caution let me say, do not think you must be safe because you speak upon religion. Though every converted man will speak of Christ, not every one who speaks of Christ is converted. Speaking upon religion without feeling is nothing less than hypocrisy. It seldom deceives man, It never deceives God. (Montagu Villiers, M. A.)

Discourse

Even in the most degenerate ages God never suffered the light of truth to be completely banished from the earth. We observe also, that where and when sinners have been most determined in their opposition to God, the servants of God have ever been most bold and resolute.

1. We learn from the words of the text that it is the duty of Christians at all times to stand by and support each other, especially in times of abounding iniquity. This was the conduct of these Jewish servants of God, and was highly approved of by the Almighty. The progress of sin has, in every age, been advanced by the determined union of its supporters. God has appointed a way by which all this may be met and overcome, namely, a determined union amongst all the followers of the Lamb. Though the number of Christians has ever been small in comparison of the Overwhelming masses of ungodly men, yet truth and righteousness must in due time prevail, and the earth shall be full of the knowledge of the Lord, as the waters cover the seas. There is no doubt a decided and close union among real Christians, whether it is externally visible or not. It is not only the duty of all Christians to feel a deep interest in each others prosperity, but they cannot be Christians without feeling such an interest; and what is required is, that this union be as open and manifest as it is real and unalterable. The ministers of truth are especially bound to stand up for the cause of God in stormy times. Theirs is the post of responsibility and danger. They are the standard-bearers. But still, all Christians are bound, as they value God and truth, a glorious eternity, and the immortal souls of their brethren, to aid their ministerial efforts, by speaking often one to another words of encouragement, consolation and reproof. We might go over all the different situations in which a Christian may be placed, and show how the words of a friend may inspire with comfort; for as iron sharpeneth iron, so doth the face of a man the countenance of his friend. In all circumstances it is the duty of Christians to speak one to another; for a word fitly spoken, how good it is; and this is one of the means appointed by God for saving souls from death, and promoting the sanctification of His people.

2. God not merely remembers, but will reward those who thus promote the salvation of His people, and retain their holiness amidst abounding iniquity, and in illustrating this point the great advantage of holiness will appear. Decided Christians are exceedingly precious in the sight of God. God gives us to believe that when at last He comes down to exhibit to the world His glorious majesty, and when all the princes of many generations must meet together, and all the potentates of hell must come to see the glorious spectacle–nothing fairer will there be, nothing more precious and beautiful, nothing which illustrates more the dignity and glory of His power, His love, and His attributes, than the members of the Christian Church, fair and glorious, without spot or wrinkle, or any such thing. Or take the other figure. We all know how tender is the affection of parents for their children. It reigns amongst all the creatures of God. Even the utmost cruelty, the most base ingratitude, is unable to quench a fathers love. And the eternal Jehovah gives us to believe that, as parents write the names of their children in their sacred books, so He writes the names of His on the palms of His hands; they are ever before Him. I will spare them as a man spareth his son that serveth him. The time is fast approaching when the reign of delusion will end for ever; when this strange scene, in which holiness is oppressed and sin apparently triumphant, shall change, light coming out of darkness, order out of confusion, the wicked being driven away in their wickedness, the chosen ones of God brought forth from their obscurity, that they may shine as the jewels in our Saviours crown, as the stars for ever and ever. (James Begg, A. M.)

Speaking to one another of holy things

These persons speak of God and Gods dealings, because this is the subject they are thinking upon; because their hearts are full of God and His doings; because they reverence and fear God. How many thus spoke to one another in Malachis days we do not know. If it was the duty of Gods servants, before the appearing of Christ, thus to keep up their hopes and strengthen one another, ought not Gods servants, now that He has appeared, now to speak to one another about the performances and promises of Christ? That surely is our duty. If our hearts are full of Christ, can we help talking about Christ to those with whom we constantly live? The speaking about God and Christ, about religion and heaven, I am recommending, is the speaking of them in plain, natural, hearty language; the speaking of them because you think of them, and feel deeply their importance. To speak about these things in phrases imitated from others is a vile and almost profane practice; it is certain to lead to self-deceit, and the mistake of talking for doing, of sounds for realities, of lip-religion for heart religion. No talking comes from the heart, or goes to the heart, that is not plain, natural, and unforced. Regularly maintained silence is impossible if you feel deeply. Ii you are regularly silent, you do not feel deeply. (T. K. Arnold.)

Christian fellowship in a backsliding Church

The temple was built when Malachi wrote, and the Divine ordinances were established there; but few were devout and sincere worshippers. The priests were given to secularising tendencies; many professed worshippers were guilty of sacrilege. This is a dark picture. It is relieved by the few zealous for the Lord of hosts. These, by their invincible faith in God, by the oneness of their unity, and by the holiness and frequency of their fellowship, rebuked the infidelity of the period.

I. True piety may exist in a corrupt Church. This Church was corrupt. The priests were unfaithful to their sacred trust. The people were guilty of treacherous dealing, of departing from the Divine ordinance, and of seeking to justify this manifold wickedness before God. But a few had genuine piety.

1. They feared the Lord. This was a filial fear. The sinner fears God because of the penal consequences of sin. The fear of the Christian springs from different considerations, filial not slavish.

2. They thought upon His name. Here we have devout meditation.

(1) Pious meditation is possible to all.

(2) It is profitable to all.

Our piety will be dwarfed if this duty is neglected. His name. Every appellation of Jehovah is calculated to inspire the Christian with confidence and courage.

II. Christian fellowship may be maintained in a degenerate society. These pious Jews had communion with each other.

1. They spake one to another words of encouragement. There may be fellow ship without words. There is a heart fellowship. Then the countenance speaks.

2. They spake often. Then they must have assembled often. The topics of conversation are not recorded, but out of the fulness of the heart the mouth speaketh.

III. God encourages the faithful to maintain Christian fellowship in the time of the Churchs degeneracy.

1. He delights in their fellowship; listens to and permanently records their conversation.

2. He rewards with present security and eternal salvation. They are Gods jewels in the highest sense, who are faithful when many in the Church backslide. (E. D. Solomon.)

Christian friendship

I. The times of malachi. The nation had sunk into a state of political degradation, and had become successively subject to the Persians, Syrians, Romans. It is precisely that political state in which national virtues do not thrive, and national decay is sure. Illustrate–Italy, Spain. There was a want of unity, manhood, and simple virtues. It was a state in which there was no visible Divine interference. Except this solitary voice of Malachi, prophecy had hushed her harp. What was given to Israel in that period? Retrospect, in the sublime past which God had given her for her experience. Prospect, in the expectation of better times. And between these two there was a pause. They were left by God to use the grace and knowledge already given by Him. This is parallel to Gods usual modes of dealing. A pause after every revelation until the next. So in the natural world, so in human life; between its marked lessons there is a pause in which we live upon past experience–looking back and looking on. We live in the worlds fourth great pause. Miracles have ceased. Prophecy is silent. The Son of God is ascended. Apostles are no longer here to apply infallible judgment to each new circumstance as it arises. We are left to the great Gospel principles which have been already given, and which are to be our food till the next flood of Gods Spirit, the next revelation–that which is known as the Second Advent.

II. The conduct of different classes in these evil times.

1. Some lived recklessly.

2. Others lived uselessly, because despairingly.

3. A few compared with one another their hopes, and sought strength in Christian communion and fellowship.

This communion of saints is twofold: it includes church fellowship and personal friendships. Christian friendship is a blessing, as the interchange of Christian hope and Christian feeling. And it is a mighty instrument in guarding against temptation. It is a safeguard in the way of example, and also a standard of opinion. Cultivate familiar intimacy only with those who love God and good. (F. W. Robertson.)

Christian friendship

To the majority of the nation of Israel God seemed to have utterly forsaken His people, and few believed Malachi as he faithfully proclaimed Gods intention of sending a Messenger, a Refiner, a Purifier, in the person of the Messiah, who was to fulfil the prophecies of the last and of all previous prophets. This prevailing unbelief was the cause, as it always is, of widespread wickedness. Malachis picture of his time is a dark one. Nevertheless, a remnant was left. A few did believe in the coming of Christ, and lived in preparation for the Refiners fire. What were the means which, by Gods grace, enabled them to resist the temptations of an unbelieving and a wicked generation? Holy friendship. Knowing that union is strength in religious as well as in secular things, they formed close friendships one with another, and often spoke together of their hopes and fears. In forming friendships, young people would do well to remember that the friend ship of the bad, or of those who never try to live at all above their world, is enmity against God. Another rule is not to choose friends on a low principle and from a low motive. The best definition of a friend is, He who makes you do what you can. It is by their unconscious influence that friends help every moment to mar or make our characters. Our Lord did not so much enjoin it as take it for granted that His followers would always strengthen and encourage each other by praying and speaking together. Those ,who are Christians in earnest gradually lead one another on to higher views of life and duty; a know ledge of their mutual faults makes them unreserved to each other; they are not afraid of saying all that is in their hearts; they make known to each other their particular difficulties and temptations; they feel that they are engaged in the same struggle; and each is often able to give assistance to the other on one point, whilst by others he may himself require to be aided in his turn. (E. J. Hardy, M. A.)

Religious conversation

There was something, even in those times, which is worthy of our imitation. They spake of religion, of God and duty. The subject in which men have a common interest is religion. The subject is all-important and momentous. It is important as our intellectual and immortal nature. If it becomes us to speak often to one another on the business of this fleeting life, it much more becomes us to speak often one to another on the business of a life that will never end. But notwithstanding the importance of religion, there is comparatively little religious conversation. Much of what has been so termed has been perverted. It has been worn as a mask by hypocrisy. It has cherished and manifested the complacency of spiritual pride. It has served as a vehicle for denunciation and anathematising to bigotry and intolerance. It has fostered the religion of the fancy, cold in heart and powerless in conduct. Then in the domestic circle, in the confidential hour, let religion have its place. Conversation has great influence upon conduct. But let us not forget that for everything there is a season. We are at all seasons to be religious; but there are times when religious topics may not be well introduced. While the Christian should watch for opportunities to advance the cause of religion, he should be careful not to expose it to the ribaldry of profaneness or the sneer of folly. (C. Lowell.)

Religious conversation an evidence of the general Christian temper and spirit

In these words we have it plainly signified to us–

I. That serious conference amongst good persons is peculiarly needful in thoughtless and irreligious times. If we express no concern for the interests of piety and virtue in our words we shall be justly suspected of having but little in our thoughts. We should learn to judge of ourselves by our common talk, as well as by our actions. By speaking seriously on proper occasions we shall bind ourselves to act so, else the inconsistency will shame us. We are strangely apt to grow languid and fiat in our good inclinations; it is therefore important that we should stir up each other, which a word in season or a mere hint may do surprisingly. Even where we can receive little instruction we may enjoy great satisfaction from intimacy of acquaintance with those who think and act and hope and expect as we do. Some society we must have. On seeking that of good persons we shall have less need to spend much of our time with the bad; and be less hurt by that portion which we are obliged to give up to them. It is not necessary that the whole conversation of religious persons, when they are together, be on the subject of religion. The bare choice of such company and acquaintance is, of itself, a mutual incitement to persevere and be active. Their discourse, on every subject, will be regulated by the laws of religion. But we need not be so shy, as we commonly are, on the head of religion.

II. That God observes, and will reward it. He hears indeed everything, and forgets nothing. The prophet means that He takess gracious notice of this particularly, among other good actions of His servants. Persons may, by concealing to which side they belong, escape some little persecution, and secure some little interests; but while the disposer of all things gives them their desire in these respects, He sends leanness into their souls. Our religion is not to be dissembled but avowed. Application to present occasion. Beneficial as pious discourse and consultation is in general, the benefit may both be increased to ourselves and to others by our uniting into regular societies for the more constant inter course of mutual edification and support of religious behaviour. (Archbishop Becker.)

The faithful in dark days

History has few darker pictures than the closing scenes of the Jewish dispensation. Reading the record, we watch the death agony of s world. Judaism, like all noble things which have abased and degraded themselves, died a hard and terrible death. The heathen world was full enough of suffering; but its anguish was unto life, however sharp the birth pangs; the anguish of the Jewish state was unto death, and fearful were the throes. Malachi lived when the nation was far advanced on the apostates path. The next great act in the Divine drama would be the coming of the great and terrible day of the Lord. But amidst the dissolute and reprobate throng there were a few men of Divine mould; like the soul in the flesh, they kept it from rotting utterly. In the darkest hours of human history God is never without a few to serve Him; the more loyally, the more intensely, because of the impiety and profligacy around. There are but a few in any age that live after the divinest pattern; whose springs are all in God, whose hopes are all in heaven; who know that their mission in the world is ministry; who live, like Christ, that they may bless and save. Such have a communion with the Lord, and with each other, of which the world knows nothing. Godliness is here presented as the firm basis of confederation and communion. The godly are truly confederate, and they alone. There is no purer joy than that which springs from the discovery of like-mindedness, mind meeting mind, and heart meeting heart in sympathy. Man yearns to be con federate with man. There is but one confederation which is real and solid to the depths, the confederation of godly souls for godly ends. All other combinations perish. In every evil confederation there is the principle of discord. There is schism in every unholy alliance. This is the godly enterprise of every age, to demonstrate the vital force of godly confederacy. Such know what speech means. Speech, like friendship, is essentially holy, and lends not all its strength to the uses of sin. Evil cannot speak out. The faithful can speak and speak out; their words ring true as the metal of their own spirits. They speak often one to another; their speech fans the flame of love and resolution, and lays up for the sterner times of trial rich stores of consolation and hope. Nor are we left to guess at their themes. They thought upon His name; the reality of the existence, and the reign of the righteous and almighty Lord.

1. His holy name.

2. His awful name.

3. His precious promises.

4. His immutable truth.

Thus they strengthened themselves. Thus they made confederacy and communion; a confederacy which did not perish in the wreck, but was prolonged through ages, and brought forth out of its bosom the promised Messiah, the Saviour of the world. (Baldwin Brown, B. A.)

Christians in conversation

They that feared the Lord spake often one with another. It is strange, one has said, that what is every mans chief concern should be so few mens conversation. How we shrink from talk about the soul and eternity, about the pilgrim way and the celestial city, about God and Christ! What a poor book Bunyans great allegory would be, if the travellers to Zion never had opened their hearts to each other as they paced the Kings high road. The book to which I owe so much had scarcely been worth the reading. What a different life Bunyan himself would have led, if the Lords people had had nothing to say to one another about His grace to them. It was, you remember, the talk of three or four poor women sitting in the sun on Bedford Street, who spake as if joy did make them speak, it was this which convinced him that he was still outside the family and the fold of the Good Shepherd. There may be listeners of whom I am not aware, when I recount the great things my Saviour has done. There is one Listener of whom I can be sure. The Lord hearkens and hears, and a book of remembrance is written before Him. (A. Smellie.)

Christianity, a social religion

When Wesley the great preacher was returning to Oxford, tired and discouraged with his work, and with strong leanings towards a life of seclusion, he travelled some miles to see a serious man. Sir, said this person in words which Wesley never forgot, you tell me you wish to serve God and go to heaven. Remember you cannot serve Him alone, you must find companions and help them, the Bible knows nothing of solitary religion. Wesley joined the Holy Club, and his subsequent institution of societies shows how apt a learner he was.

A book of remembrance was written.–

Memory

There is reason to believe that memory never loses anything, but that it retains, and may reproduce, when the right string is touched, every thought, impression, and event of our whole past lives. The well-ascertained phenomena of delirium, insanity, and other unusual forms of consciousness, furnish ample demonstration of this statement. In our usual state of mind, things do not indeed return to us uncalled, nor yet do they come at once when sought, but obey certain laws of suggestion or association, which retard the action of the memory, as the balance-wheel does the motions of a watch. But in certain conditions of consciousness, the balance-wheel is taken off, the usual laws of suggestion are suspended, the full flow of memory takes the place of the scanty jet of recollection, and the whole past rushes spontaneously upon the mind. But we need not go beyond our own familiar experience to verify this view. Revisit some scenes of early life, and what intensely vivid remembrances take shape, hue, and voice! The past never dies, though, in the common routine of life, we have to a degree the keys of memory in our own hands, and may admit or exclude recollections at pleasure. There are seasons, and those not rare, when, without the power of choice, we are liable to inundations from the good or evil, the sweet or bitter, of the past, promiscuously. In seasons of sorrow the past always utters its voices. When the hand of providence is heavy upon us, if the past has been stained with guilt, we need no inscription upon the wall to make our knees smite together and our souls tremble. There is nothing, more true to universal experience than the self-reproaching communings of Josephs brethren when they felt themselves surrounded by imminent perils in a strange land. A vast amount of remorse mingles with human grief, and drugs to the utmost with gall and wormwood the cup of sorrow. But compare, with the sad retrospect which providence forces upon the guilty, the rich reminiscences which crowded Jobs mind, when health, riches, and children were all taken from him. Most of all, death, as it is passing the book of memory over to the register of eternity, rehearses its records in the ear fast closing to the outward world. Is it within our power to lay up remembrances that will give peace and pleasure? It is not events, but our own traits of character and conduct alone, that are capable of giving us anguish in the remote retrospect. It is astonishing how smooth the roughest ways of providence look at a little distance. If shadows gather about our dying bed, they will be shadows of our negligencies, follies, and sins. But if our lives have been faithful, devout, and loving, then will the remembrance of what we were through the grace of God, and the testimony of a good conscience glancing to and fro through the years that are gone, give peace and triumph to our departing spirits, and enable us to feel that God is taking us to a rest for which He had first fitted us. A recent German writer, in a fictitious sketch, introduces a worthy youth as compiling a book of pleasant experiences to be read for his comfort at the hour of death. Such a book it concerns us all to write, not on paper, but on the surer and more lasting tablet of a memory that cannot die. Show the bearing this view of memory has on the doctrine of a future righteous retribution. St. John says: I saw the dead, both small and great, stand before God. And the books were opened, etc. Out of what books can they be thus judged, except those of memory,–books written by themselves, but preserved by God, and opened at the solemn hour of death for their acquittal or condemnation? If the past is to be thus brought to light, may not memory be the prime minister of Gods retributive justice,–the worm that never dies, the fire that is never quenched, in the sinners soul,–the peace of God, that passeth understanding, to the pure and faithful spirit? Of the power of memory for good or evil, we have in this life ample experience from the torn and scattered leaves of its book, with which recollection furnishes us. Imagine the abandoned sinner full in the presence of his God, no sentence passed upon him but that which he is constrained to pass upon himself, no fire let loose upon him, but that which memory can kindle. Memory isolates him, makes him both afraid and ashamed to trust either God or man, bids him dread the frown of the Almighty, and shrink from the scorn of his brethren. Pass to the right hand of the Judge. Contemplate a truly humble, devout, exemplary Christian, with the holy thoughts and good deeds of a life of piety spread out before him, not veiled, as they were on earth, by the self-abasement of a lowly spirit, but sparkling in heavens pure sunlight, seen of angels, owned by the benignant Redeemer, approved by God the Judge of all. Moreover, as his earthly life is thus reviewed in heaven, he sees not only each act itself, but its happy, glorious, perhaps still widening and brightening results. Did he sow a seed of humble charity? He sees not the seed, but the tree which has sprung from it. Did he cast his bread upon the waters? He sees not the bread, but the hungering souls whom it has nourished. Did he labour, and pray, and live, for the salvation of souls? He sees not his efforts, but their fruits, going forth it may be, even for the healing of the nations. But it may be said, the best of men have been, to a greater or less degree, sinners; and if memory be perfect and entire, while the pious look back with pleasure on their good deeds, must not the remembrance of their folly and sin cloud their joy, and mingle strains of sadness with their songs of rapture? But surely to the awakened memory of the consistently virtuous, in the world to come, worthy and holy thoughts and deeds must so occupy the foreground, as to throw follies and sins completely into the shade. Then, too, against every disobedient purpose and act there will be written in the book of memory the cancelling vows of contrition that succeeded it, and the holy resolutions that forbade its repetition. The sins of the exemplary and devout will be to them in heaven as the sins of our infancy are to us now. If then a book of remembrance is kept, how vigilant the prospect of its pages being brought to light should make us–how prayerful against secret faults–how watchful against besetting sins! (A. P. Peabody.)

The book of remembrance

I. The saints remembrance of god.

1. We have a common principle. The fear of the Lord was the bond that united those to whom the prophet here makes allusion.

2. There was frequent communion. There was an oft and repeated meeting of the faithful. We shall always find in the history of the Church of Christ that the most pious have ever been earnest and persevering in their public religious exercises.

3. We have a repeated confession. They spake of the things which pertained to God. The only Father-confessor to whom we should make known our wants, and confess our sins, is God. There was mutual instruction. There was great sympathy aroused.

II. Gods remembrance of his saints.

1. Special acts of piety are specially remembered.

2. The Almighty does not pass by the doings of men without any regard to the character of those doings. Our book of remembrance is being written. The life we lead will meet us as a resurrection of forgotten acts. (H. G. Parrish, B. A.)

Gods book of remembrance

The prophet is here speaking of the conduct and reward of those who remained faithful to God at a time of great national apostasy. Such a time had, in the providence of God, been permitted to cast its dark shadow over the people of Israel. The course of their history shows that the recurrence of certain evils brought on, as by natural sequence, a repetition of punishment, or a fresh chastisement. Violated law brought in due time its appropriate punishment; and in this way Gods moral government, as it were, rectified itself to the eyes of men. The transgressor never got off with impunity; but the present seemed to be an exception. The ungodly were allowed to go on in sin without calling down any token of Divine displeasure. They even prospered in sin. Gods people had begun to think the service of God to be vanity. What profit had the righteous man in walking mournfully before the Lord? The prosperity of the wicked became a stumbling-block to the righteous. Those who continued faithful to God were perplexed when they saw the success of sin, and so they met to hold mutual intercourse, and to impart mutual encouragement. They would help each other to fathom the providential mystery. Our short-sightedness keeps us from seeing beyond the present, otherwise we would perceive a higher good than earthly greatness, and true success would he tested not by outward conditions, but by moral character.

I. The conduct of the faithful at a time of apostasy. Instead of envying at the wicked, and bewailing their own condition, they met for mutual encouragement, and for the defence of Gods righteous dealings against blasphemers. Their object was not only mutual encouragement, but the vindication of their God from the aspersions cast upon His name. What a beautiful picture is this of Christian fellowship and fidelity; and happily, even the darkest days of the Church have been brightened by examples of a like kind. Illustrate–Catacombs, Waldenses, Covenanters, etc. God was subjecting these men who feared Him tea Divine test. They took their united stand on common ground–the fear of God. At the peril of their lives they bore testimony and were not ashamed. There are times when such men are specially needed. Men to stand up for the defence of the truth; not merely devout believers, but able apologists.

II. The Lord kept a book of remembrance for recording the names and deeds of the faithful. In speaking of a book, we do not insist on an actual volume. The expression is an accommodation to our modes of speech. He who is Omniscient needs no book to keep Him in mind of His peoples services. Their deeds were as particularly recorded as if actually written in a book. The object of this record is to form the basis of judgment. According to what is written there, so will men be rewarded or punished. Nothing will be left unnoticed that will add to the final award. As a guarantee of the correct ness of every entry in that book, we are assured that the Lord Himself hearkens and hears. Nothing will escape His searching scrutiny. The contents of this book may be regarded as a sort of moral diary, of which we ourselves are the unconscious recorders. By our conduct we are supplying material for each impression made upon it. We ourselves must be regarded as the writers. Surely this thought is fitted to impress us with the solemnity of life! The impression once made, no power of ours can blot it out. Seek, then, to do something that will keep the memory fragrant when you are gone, something for which God will own you at last.

III. The reward promised to the faithful. The faithful are likened to jewels, and to sons. The two ideas are preciousness and likeness. They who were once polluted and impure are now as jewels, clean and bright, and they who were once rebels have now become sons. A jewel is a precious stone, ranked by its owner among his most valuable possessions. Its value depends partly on its nature, and partly on the labour bestowed on it in the process of refinement. What has God done for His people? They are now the crown-jewels of the King of kings. The highest reward of all is, that Gods faithful people will be owned as sons. This involves that Gods people will be like Him, and will be His heirs. The furnace of discipline will manifest the likeness by consuming the unlikeness. (D. Merson, M. A. , B. D.)

The Lords book of remembrance

The fidelity and steadfastness of man must rest on the fidelity and steadfastness of God. He is faithful who hath promised, is a principle which underlies the whole relation of God the Redeemer to our race. We have considered the condition of the faithful few in Malachis dark days. The sadder their estate, the darker the night around them, the more closely did they associate for communion and concert. The Lord was not unobservant of them. It was the Lord for whom they were enduring, who nerved them to endure. Three main features of description.

I. The book of remembrance. Probably the rudiment of this idea is to be found in Ezr 6:1-5. There was a roll found, on a critical occasion, in the place which is in the province of the Medea, the remembrance of which the Jews would not willingly let die. What concerns us is the fundamental thought. It is precisely what the Lord declared of old to Moses, I know thee by name, and thou hast found grace in My sight. Those who, like all these men, stake all on fidelity to God, are the upper ten thousand of the universe, the peerage of heaven, throughout eternity. God knows them by name as living persons. As friends He holds them dear. Gods love is not for qualities, abstractions, any more than mans. He caused to be written in His book of remembrance, not a catalogue of their principles, but their names, their desideration, as living human souls. Trampled in the mire on earth, their names should be read out in heaven.

II. The recognition of their sonship. Perhaps the saddest thought of the righteous, in the midst of an ungodly world, springs from the sense of their own imperfectness, the feebleness of their witness, the languor of their zeal, the poverty of their work. The word son–his own son–reassures. A fathers love wearies not and wanes not; a childs feeblest efforts please him better than a strangers bravest work. He will spare them, in the furnace of discipline; the Lord will temper its fierceness. In the battlefield of life, the Lord will be their strength and their shield. In the shadow of death, His rod and staff shall comfort them there. They shall be Mine,–Mine for ever, in the day when I make up My jewels.

III. The day when the book shall be brought forth. Thou shalt be recompensed at the resurrection of the just is Gods answer to the cry of many a faithful, patient spirit, who wins no recompense on earth but a cross. There is a life which can only be justified at the resurrection of the just. There is a life which has its full recompense here. But thou shalt be recompensed, man of many tears, cares, and sorrows, weary and heavy laden. Long have the gems been buried in dust and darkness, encased in crusts of stone, enveloped in shrouds of vanity. The day comes when the Lord shall rend the shroud and crush the crust to fragments, and reveal His jewels before the universal gaze. (Baldwin Brown, B. A.)

And that thought upon His name.–

Love to the name of the Lord

In a time of general corruption, when the priests themselves had depraved the law, and were enemies to true religion, and the common people were like them, there were a few of another spirit. Observe their character–such as feared the Lord. What they did: spake often one to another. They delighted in each others good. How their minds were employed: They thought upon His name. They were concerned for Gods glory, and grieved over the dishonour of His name. What the Lord did for them: He hearkened and heard. It was written before Him, according to the custom of eastern kings, who kept records of all that was done for their honour.

I. What is meant by thinking on the name of the Lord in a way that He approves? This expression is descriptive of the nature of true religion. What is repentance toward God, but thinking on His name with grief for having dishonoured it. What is faith in Christ, but thinking on His name with delight, as revealed in the Gospel. What is love to God, but thinking on His name affectionately, and with the highest satisfaction. More especially, it includes an earnest and habitual concern for Gods cause and interest in the world, and for the spread of the Gospel.

1. If we think on the name of the Lord in a way that He approves, all we do in religion will be directed to His glory.

2. We shall reckon no sacrifice too great for it.

3. We shall seek our own spiritual advantage in subordination to it. If we take care of Gods honour, He will take care of our peace.

II. In what manner does God remember those who remember Him and think upon his name?

1. The Lord generally employs those who love His name as instruments in promoting His glory.

2. In seeing His name glorified, they find their own reward.

3. Their labours shall be remembered for good in this life, and even when they are gone to the grave.

4. At the last day the Judge will read out their names.

(1) There is no true religion but where the name of the Lord is loved and adored.

(2) No hope of being useful in the cause of God without a portion of this spirit. (The Preacher.)

The Christians thoughts of God, and Gods estimate of the Christian

I. What the Christians of that day thought of God.

1. They feared the Lord. In the Old Testament the true saints are described, not as those who love God, but as those who fear Him. In the New Testament saints are those who love God, rather than fear Him. The fear of the Lord is often used to express the whole of real religion, both in the holy affections which it communicates to the heart, and in the cheerful obedience which it produces on the life. It should never be forgotten that everything in religion is practical. Its great design is to conform us to the image of the Son of God.

2. They spake often one to another. No doubt they frequently conversed about their recent deliverance from captivity. Sometimes they might speak to each other in the language of caution. It frequently happens that others can see dangers when we ourselves are blind to them. Our Lord sent forth His disciples, two by two, that they might caution and encourage each other, We are to bear one anothers burdens; but it requires much wisdom and humility to do this well. It is our duty, not only to administer reproof and caution, but also to receive them in the same spirit. Sometimes they spoke to each other in the language of encouragement. By conversation with our fellow-Christians, we find out that no temptation has taken us but such as is common to men. God has chosen all His people in the furnace of affliction. Christian conversation encourages the heart. But, in intercourse of this kind, a peculiar delicacy and sanctity of feeling must be maintained, or we shall injure rather than benefit each other.

3. These people thought upon Gods name. Our Saviour has told us, that where our treasure is, there will our hearts be also. The bias of the Christians affections is heavenward.

II. What God thought of them. He hearkened and heard. This means God attentively heard what His people said of Him to each other. What is it to which the Lord listens? He remembers His people. The saints are Gods treasure. He spares them; rejoices over them; sanctifies them. He will spare them in the great day. There is much in this text encouraging to ministers, and much suggestive of self-inquiry. (George Weight, B. A.)

Christian conversation

Bishop Thompson says, Some Christians are like the rivers that flow into the Arctic Ocean–frozen over at the mouth. Have we not reason to suspect that the occasion in both cases is the same–coldness?

I. Christian conversation pleases god. It is plainly indicated that God is pleased when His people talk to each other tenderly about Him; that He listens. Why are Christians to-day so dumb? Love is not a dumb or silent thing. Love speaks. Why this hesitation when we speak of religion? Does it not seem strangely inconsistent in us? The Lord hearkened and heard it. He listened while His children fondly talked of Him. Does it not please you to overhear some kind word spoken of yourself? Do not think your Heavenly Father indifferent to praise. He loves to see gratitude in our hearts; it greatly pleases Him to hear us talking one to another about His goodness.

II. Christian conversation blesses us. Nothing does ones own heart so much good as speaking kindly of another. Expressing love ever increases it.

III. Christian conversation blesses others. There are too many dumb Christians; for there is a vast power in our tongues if we will but use them aright. Who can estimate the power of kindly words to touch the heart and mould the life? (Pulpit Treasury.)

The book of Gods peers

This book of remembrance, like the jewels referred to in the next verse, was doubtless suggested by the customs of ancient courts. The king used to bring out and display his jewels on State occasions, and nearly, every Eastern monarch appointed an official journalist to keep a record of passing events. He was called the Court chronicler, and his business was to write the history of his times, especially the notable names and incidents. There was little room for the annals of the poor or for anything that touched the life of the common people. Now the prophet lifts the thought above that Court chronicler and book to another Book which is written before the King of kings, and he intimates that the doings recorded there belong to a different class: socially, much lower; morally and religiously, far higher. The pages of that other book are not devoted to the men who fill the exalted stations and make a great display of wealth and power; because, as the prophet tells us, in those times the high places were ruled by injustice, immorality, and irreligion. But there were a few people whom the searching eyes of God followed with tender love and approval, for the most part obscure people, lost in the crowd, and remote from the world of fashion; people whom the Court scribe would dismiss as so much dirt. But they were the only objects of interest to the greater King, for they alone in those godless times were living soberly, righteously, reverently, walking humbly in the fear of God, keeping the old religious fires burning and bravely maintaining their hold on faith and prayer through obloquy and persecution. They were like the few in Sardis who had not defiled their garments. Now, I need not tell you that this is not the only mention in the sacred Scriptures of that Book of Remembrance. In fact, we hear of it more or less all through the Bible. It appears as far back as Moses, who spoke of those who are written in Gods Book; it is found more than once in the Psalms of David, who trusts that his very tears will be found written in the Book; it occurs in Isaiah and in other minor prophets, and it is always referred to, I think, as the Book which God keeps to record the doings and perhaps the sufferings also of His faithful ones who are forgotten or despised by the world. The thought is taken up and carried on by our blessed Lord Himself. Jesus says, Their names are written in heaven; and a dozen times at least in the Epistles and the Apocalypse there is mention made of certain unrecognised Christian workers, holy women and others, whose names are written in what is called the Book of Life, or the Lambs Book of Life.

I. I venture to say to you this first, that that book of remembrance must by this time be a ponderous and many-volumed library, if all the unchronicled workers and saints have been written down in it, because they are a company which no man can number. The saints whose names you find in the calendar and who figure in Church history are comparatively few, and they were not always the best and most saintly of their class. Some of them got canonised and admitted to the calendar by favouritism of pope and cardinal, and by what we vulgarly call backstairs influence, rather than by election and sanction of God. There were ten thousand times more, and perhaps better, saints whose names are only in heavens calendar; in fact, the real history of Gods kingdom has never been written by any human pen. You read the so-called history of the Church, ecclesiastical history, as produced by the labours and researches of a Mosheim or Neander, and it is often exceedingly unedifying reading and woefully disappointing. If it were the story of Christs Church, it ought to be in the main the stow of lowly, self-forgetting, Christ-like men and women. Instead of that, you find the greater part of those pages devoted to the record of ambitions, envyings, strifes, heresies. You find there the carnal, the secular, and the worldly themes almost everywhere predominant. The true and beautiful story of the Church is not written there or in any book which is accessible to us, it is only written in Gods Book of Remembrance; for surely the real makers and builders and defenders of the Church have been in all ages the men and women who patiently suffered for it, earnestly laboured for it, without thinking of gain or distinction. Those in all ages have kept the Church alive, preserved it as the salt of the earth, the light of the world. And yet they are not even known by name. There were a few notable men, never to be forgotten–Cranmer, Latimer, Ridley, Hooker–but most of them were obscure–cobblers, bachelors, weavers, unlearned Bible readers, lay preachers–and beneath the notice of the scribe. Their names are written in letters of glory in Gods Book of Remembrance.

II. Now, so it has been all through Church history. I venture to say to you, secondly, that the same thing substantially is true to-day. Most of the noble and Christ-like deeds–all but an infinitesimal part of them–have no chance whatever of getting written down in any book except that unseen book on which the unseen hands are busy. Most of the brave, humble, self-denying lives which are spent in the service of Christ and humanity find no place whatever in the worlds prints. I should think you all know that it is not always the best things that get most talked about; it is not always the grandest and divinest things that are pushed into notoriety and reported. A prayer-meeting is never reported; at least, I have never seen one reported. A round of visits among the sick, the sorrowful, and the dying–that never gets into print. A brave confession of Christ in the midst of an unbelieving company–nobody thinks of writing that down. If you are ambitious to have your names passed from mouth to mouth in the streets, and printed in large type in all the public journals, there are various ways of getting it done, some of them not too creditable. You can accomplish it by an extraordinary display of genius, or an extraordinary display of folly, and one will serve quite as well as the other. You wont do it by keeping the Ten Commandments, but you may do it by breaking some of them.

III. Now, may I say to you, lastly, that this cheering truth contained in our text is given to be an incentive and an inspiration to all who are engaged in religious work, but especially to the less known and to the utterly undistinguished among them.–and they always form, as you know too well, the vast majority? Most of you have to continue in well-doing without the least chance of flattering human recognition. A few leaders in religious work do shine a little, perhaps, in the public eye; that is, the generals in a great army are sometimes put on a pedestal, and they gain a little glory, but the rank and file, the private soldiers who do the rough marching, and most of the rough fighting too, there is very little glory for them either in ordinary warfare or in the greater warfare of the Captain of our salvation. It is very true of most of you, that if you are anxious to gain human praise for your fidelity to Christ, and the work you do in His name, you will be disappointed. Quiet devotion to the service of the Lord Christ does not fetch the gallery, to say the least of it; it does not bring plaudits from the pit. It is human genius that wins human praise, or intellectual cleverness, sometimes mere showiness; it is smartness that secures successes in the business world. The man who wins a walking match, or a motor-race, or a horse-race will win a hundred times more popular favour for the time being than the man who spends his life as the Divine One did who went about doing good. If in Christs work men are dependent at all upon these things they frequently fall into dejection. Now, just think what it means to have your names and labours written in that Book of Remembrance. Well, it certainly means this–though a vast number of people would be perfectly astounded to hear it–it means that an earnest, zealous, Christ-loving, Christ-serving life, and its works of patience and faith, are deemed by heaven the things best worth recording and best deserving to be kept in remembrance. In those higher courts they are not absorbed and excited with the things that we poor mortals go mad about. Possibly they are not so profoundly interested as we are in the movements of presidents and rulers, in the startling speeches of politicians, and in the prospects of political parties, and certainly not in the revelations of the criminal court, the scandals of high life, and the result of the latest pedestrian contest. No doubt heaven sees all these things, because nothing is hid from the all-watchful eyes, but they stir no buzz of admiration in angelic circles, you may be sure. A young man in the city steadfastly resisting its temptations and keeping himself undefiled for Jesus sake; a maiden bringing her life and laying it at the Masters feet, and vowing to love Him first and best; a girl in the shop or factory adorning her Christian profession amidst unchristian workmates; a business man holding his conscience and integrity amid all the shady doings and unveracities of the market and commercial life: these are the things which the heavenly penmen note down. We sometimes talk and, maybe, think that this Book of Remembrance–I have often heard it referred to in that way–is kept to record the base and the evil things: your own failures, the inconsistencies of your Christian life, the darker things. I declare this: the book is never once referred to in that way in the Bible. God has no wish, you may be sure, to keep a record of all failing and bad things; He has no delight in beholding, dwelling upon them. He tells us, indeed, that when our sins are once forgiven He forgets them; they are cast into the depths of the sea, and come into His mind no more. No, it is the fair and the better things of the Christian life and labours that find a place in that great book. (J. G. Greenhough.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 16. They that feared the Lord] There were a few godly in the land, who, hearing the language and seeing the profligacy of the rebels above, concluded that some signal mark of God’s vengeance must fall upon them; they, therefore, as the corruption increased, cleaved the closer to their Maker. There are three characteristics given of this people, viz.: –

1. They feared the Lord. They had that reverence for Jehovah that caused them to depart from evil, and to keep his ordinances.

2. They spake often one to another. They kept up the communion of saints. By mutual exhortation they strengthened each other’s hands in the Lord.

3. They thought on his name. His name was sacred to them; it was a fruitful source of profound and edifying meditation. The name of God is God himself in the plenitude of his power, omniscience, justice, goodness, mercy, and truth. What a source for thinking and contemplation! See how God treats such persons: The Lord hearkened to their conversation, heard the meditations of their hearts; and so approved of the whole that a book of remembrance was written before the Lord-all their names were carefully registered in heaven. Here is an allusion to records kept by kings, Es 6:1, of such as had performed signal services, and who should be the first to be rewarded.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Then; when atheism and bold contempt of God was grown so high, and was so plainly and smartly reproved by the prophet.

They that feared the Lord; those that were truly religious, that knew Gods judgments were a great deep, and that his ways were as high above our ways as heaven above the earth.

Spake often one to another; discoursed aright of Gods mercy, justice, patience, holiness, and wisdom in his government and manage of the sells of men; established one another against the assaults of such proud, contemptuous disputers; encouraged each other to wait for God in the way of his judgments. Though it is not said what they spake, we have reason to believe it was as good of God and his proceedings as the discourse of the wicked was evil. The godly spake things that did as much become the ways of God, as what the wicked spake did disparage the ways of an omniscient, holy, patient, and just God.

The Lord hearkened: after the manner of man, the Lord is represented as if he did listen to hear more distinctly, and as if he did incline his ear.

And heard it; clearly, perfectly, and fully understood and observed, and what the godly spake of him and for him.

A book of remembrance was written before him; a registry was made of the persons and their discourses. This is after the manner of men spoken of God, whose omniscience seeth, knoweth, and remembereth all; but this book is written before the Lord, he will have every good man, every good word of such, and every good thought such have for him, entered under his eye, that they may be assured of a comfortable reward for it.

For them, on their behalf, that feared the Lord: see above.

That thought upon his name, with love, esteem, and holy admiration.

Fuente: English Annotations on the Holy Bible by Matthew Poole

16. “Then,” when theungodly utter such blasphemies against God, the godly hold mutualconverse, defending God’s righteous dealings against thoseblasphemers (Heb 3:13). The”often” of English Version is not in the Hebrew.There has been always in the darkest times a remnant that feared God(1Ki 19:18; Rom 11:4).

feared the Lordreverentialand loving fear, not slavish terror. When the fire of religion burnslow, true believers should draw the nearer together, to keep the holyflame alive. Coals separated soon go out.

book of remembrance . . . forthemfor their advantage, against the day when those foundfaithful among the faithless shall receive their final reward. Thekings of Persia kept a record of those who had rendered services tothe king, that they might be suitably rewarded (Est 6:1;Est 6:2; compare Est 2:23;Ezr 4:15; Psa 56:8;Isa 65:6; Dan 7:10;Rev 20:12). CALVINmakes the fearers of God to be those awakened from among the ungodlymass (before described) to true repentance; the writing of thebook thus will imply that some were reclaimable among theblasphemers, and that the godly should be assured that, though nohope appeared, there would be a door of penitence opened for thembefore God. But there is nothing in the context to supportthis view.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Then they that feared the Lord spake often one to another,…. Abarbinel thinks this is a continuation of the speech of the wicked; observing, that while they that work wickedness were set up, and they that tempted God escaped punishment, they that were religious, and feared God, “were destroyed one with another”, particularly by the plague; so he would have the word rendered, which we translate, “spake often one to another”; in which sense he observes that root is used in Ho 13:14 but rather this is opposed unto what they said, by such, who, at the time referred to (which seems to be between the time of Christ’s coming, spoken of in the beginning of the chapter Mal 3:1, and the destruction of Jerusalem after mentioned), feared the Lord, and served him; embraced the Messiah, and professed his name; for the fear of God takes in the whole of religious worship, both internal and external; and describes such, not that have a dread of the majesty of God, and of his judgments and wrath, or distrust his power, providence, grace, and goodness; but who have a filial and holy fear of God, a fiducial and fearless one, a reverential affection for him, and are true and sincere worshippers of him: these “spake often one to another”; of the unbelief, impiety, and profaneness of men, with great concern and lamentation; and of the great and good things they were led into the knowledge of; the everlasting love of the Father in the choice of them, and covenant with them in Christ; of redemption by the Son; of the glories of his person, and the fulness of his grace; of the work of the Spirit of God upon their souls; and of the various truths of the everlasting Gospel; and of the gracious experiences they were indulged with; and all this they said for the glory of God’s grace, and for the comforting and strengthening, and edifying, of each other’s souls: it follows,

and the Lord hearkened, and heard [it]; what they said one to another: this is spoken after the manner of men, and does not so much regard the omniscience of God, who hearkens and hears everything that is said by wicked men, as by good men; as his special regard unto, peculiar notice he takes of, and the approbation he has of his people, and of their words and actions, and even of their thoughts, as is afterwards intimated:

and a book of remembrance was written before him; in allusion to kings that keep registers, records, annals, and chronicles, as memorials of matters of moment and importance: see Ezr 4:15 Es 2:23: otherwise there is no forgetfulness in God; he bears in his own eternal mind a remembrance of the persons, thoughts, words, and actions of his people, and which he will disclose and make mention of another day; even our Lord Jesus Christ, who is God over all, and who will let the churches and world know that he is the searcher of hearts, and trier of the reins of the children of men:

for them that feared the Lord, as before,

and that thought upon his name; either the name of the Father; not any particular name of his, by which he is known, but him himself; for, as Kimchi observes, his name is himself, and he himself is his name; and especially as he is in Christ, and proclaimed in him; and this is expressive of faith in him, love to him, and reverence of him: or the name of Christ; and not any particular name of his, unless it be Jesus the Saviour: but rather his person as the Son of God; his office as Mediator; and his blood, righteousness, and sacrifice: and it is not a bare thinking of him that is here intended, but such a thought of him as is accompanied with esteem and value for him, because of the dignity of his person, and the riches of his grace. The Septuagint and Arabic versions render it, “and that reverence his name”; and the Syriac version, “that praise his name”; and the Targum is, that think of the glory of his name.

Fuente: John Gill’s Exposition of the Entire Bible

With these foolish speeches the prophet proceeds in Mal 3:16. to contrast the conduct of those who fear God, pointing to the blessing which they derive from their piety. Mal 3:16. “Then those who feared Jehovah conversed with one another, and Jehovah attended and heard, and a book of remembrance was written before Him, for those who fear Jehovah and reverence His name. Mal 3:17. And they will be to me as a possession, saith Jehovah of hosts, for the day that I create, and I will spare them as a man spareth his son that serveth him. Mal 3:18. And ye will again perceive the difference between the righteous and the wicked, between him that serveth God and him that serveth Him not.” , then, indicates that the conversation of those who feared God had been occasioned by the words of the ungodly. The substance of this conversation is not described more minutely, but may be gathered from the context, namely, from the statement as to the attitude in which Jehovah stood towards them. We may see from this, that they strengthened themselves in their faith in Jehovah, as the holy God and just Judge who would in due time repay both the wicked and the righteous according to their deeds, and thus presented a great contrast to the great mass with their blasphemous sayings. This description of the conduct of the godly is an indirect admonition to the people, as to what their attitude towards God ought to be. What was done by those who feared Jehovah ought to be taken as a model by the whole nation which called Jehovah its God. Jehovah not only took notice of these conversations, but had them written in a book of remembrance, to reward them for them in due time. Writing in a book of remembrance recals to mind the custom of the Persians, of having the names of those who deserved well of the king entered in a book with a notice of their merits, that they might be rewarded for them at some future time (Est 6:1); but it rests upon the much older idea, that the names and actions of the righteous are written in a book before God (cf. Psa 56:9; Dan 7:10). This book was written , before Jehovah, i.e., not in His presence, but in order that it might lie before Jehovah, and remind Him of the righteous and their deeds. is a dat. com.: “for those who fear God,” i.e., for their good. , to consider or value the name of the Lord (cf. Isa 13:17; Isa 33:8). This writing was done because the Lord would make them His own on the day of His coming, and show them mercy. Layyom : for the day = on the day; the lamed denoting the time, as in Isa 10:3; Gen 21:2, etc. The day which Jehovah makes is the day of the judgment which attends His coming. S e gullah is the object, not to oseh , as we might suppose according to the accents, but to hayu : they will be my possession on the day which I create. This is evident partly from a comparison of Mal 4:3, where the words recur, and partly from the original passage in Exo 19:5: ye will be to me s e gullah , i.e., a valued possession (see the comm.). The righteous will then be a possession for Jehovah, because on that day the glory of the children of God will first be revealed, and the Israel of God will reach the mark of its heavenly calling (see Col 3:4). The Lord will spare them in the judgment as a father spares his son who serves him. The expression to spare may be explained from the contrast to the punishment of the ungodly. In Mal 3:18 the prophet bids the murmurers consider what has been said concerning the righteous, by telling them that they will then see the difference between the righteous who serve God, and the wicked who do not serve Him, that is to say, will learn that it is always profitable to serve God. before is to be taken adverbially: ye will see again. The expression “again” presupposes that the difference between those who feared God and the ungodly was to be seen before, and that the Lord had already made it manifest by former judgments. This had been the case in Egypt, where the Lord had caused such a separation to be made (Exo 11:7). The words do not imply that the persons addressed had previously stood in a different relation to this question from that in which they were standing then (Koehler). does not mean to look in between (Hitzig), but is used in the sense of a substantive, signifying that which is between the two, the difference between the two. That was originally a noun is evident from the dual in 1Sa 17:4, 1Sa 17:23.

Fuente: Keil & Delitzsch Commentary on the Old Testament

Verses 16-18:

The Faithful Rewarded

Verse 16 announces that those, who in the midst of the’ disparaging wickedness, feared the Lord, and spake often or fellowshipped one with another, were observed of the Lord, who hearkened to their prayers. What is more He recorded, in a book of remembrance, the deeds of those who feared Him, those who thought faithfully upon His name, or His authority, as a Persian king kept record and rewarded those of merit in his kingdom, Ezr 6:1-2; Psa 56:9; Dan 7:10; Rom 9:25-29; Isa 1:9. See also Mat 11:16-19. The Lord will faithfully reward the faithful, 1Co 3:8; 2Ti 4:8; Rev 22:12.

Verse 17 pledges that the Lord of hosts will claim or acknowledge those as His jewels, private, personal, property, when He makes up His royal crown of rule over the earth. He will spare the faithful as a father spares his own heir-son who faithfully serves him, at that hour of judgment of rewards, honors, and positions of service for His reigning era, Isa 62:3; Tit 2:14; Exo 19:5; Deu 7:6; Deu 15:2; Deu 26:19; Psa 135:4; 1Pe 2:9; Psa 103:17-18; Psa 118:17-18. See also His pledge to the faithful in His church of this age, Luk 22:28-30; Mat 25:21; 2Th 1:10. To “spare” is contrasted with “to punish,” Psa 103:17-18.

Verse 18 asserts that at that hour of our Lord’s return the Israelites will repent or return and recognize that there is a difference between the righteous and the wicked, Luk 1:6; Gen 6:9; Luk 2:25. They will then know those who serve Him and those who do not, Exo 11:7; 1Co 3:8; 1Co 3:13-15; Gal 6:7-8; 2Th 1:10; Rev 2:10; Rev 22:12.

Fuente: Garner-Howes Baptist Commentary

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 אז, 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; (265) 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 God (266)

With regard to the participle חשבים, cheshebim, the verb חשב, 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. (267) It follows —

(265) Or, “talked together:” the verb is in Niphal, as we find it in verse 13. The good as well as the wicked talked together, mutually conversed, or talked often. The Targum renders it, “They multiplied speech;” our version introduces “often.” Newcome give the simple word, “spake;” and Henderson has “conversed.” If the verb in Niphal has a frequentative meaning, and not a reciprocal, our version is right, “spake often.” Then it should be so rendered in verse 13. It is to be observed that what the ungodly often spoke or said, is mentioned, but not the frequent or the mutual converse of the godly. Jerome imagines it to have been a defense of God’s dealings with them.

The words which follow, “Every one to his neighbor,” seem to favor the opinion that speaking “often” is the real meaning of the verb here used; for the fact of speaking “together” is conveyed in these words: and yet speaking “together” is more suitable in the thirteenth verse. — Ed.

(266) In the “book of remembrance” we have an allusion to the records kept by kings. See Ezr 6:2; Est 6:1. — Ed.

(267) This latter meaning is the true one. The word never means what is understood by “thinking on” a thing; but to count, to reckon, and hence to contrive, to plan, to devise, and hence also to make an account of, to value, to regard. To make an account of and thus to regard and reverence, is its meaning here. The whole verse may be thus rendered, —

16. Then spake they often who feared Jehovah, Every one to his neighbor; And hearken did Jehovah and hear; And there was written a book of remembrance before him, For those who feared Jehovah, Yea, for those who regarded his name.

The last two lines describe the same persons,—they feared God and valued and regarded his name or his authority. — Ed.

Fuente: Calvin’s Complete Commentary

(16) Then.As a consequence of the unbelieving conversation of the wicked. What they that feared the Lord said is not recorded; but it is implied, by His approval of them, that they strengthened one another in their faith and reliance on the goodness and faithfulness of the Lord, in spite of the present appearance of things. As the godless in Israel conversed together, so did the godly; but the converse of the one was the very reverse of the converse of the other. In Ezr. 9:4 we read of such a consultation among those that trembled at the word of the God of Israel. (Comp. the expression in Mal. 2:5.)

Book of remembrance.In which mens actions are said figuratively to be recorded (Psa. 56:8; Dan. 7:10, &c.). Compare the custom of the Persian kings (Est. 6:1).

For themi.e., for their future reward.

Thought uponi.e., valued, esteemed.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

(16) Then shall ye . . . between.Better, Then shall ye again perceive the difference between. For the construction, comp. Zec. 4:1. As in former cases God had made this difference manifest, so He would again. Compare, for instance, the difference between the case of the Egyptians and of the Israelites in the matter of the miraculous darkness (Exo. 10:23).

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

Mal 3:16-18. Then they that feared the Lord Houbigant remarks, that by the word jewels in Mal 3:17 are meant those who feared God, and embraced the faith of the Gospel. This, says he, is principally to be understood of those Jerusalem Christians who retreated to Pella, when the destruction of Jerusalem drew nigh. But Mr. Peters, I think, justly observes, that the last verse fixes the time to the resurrection, and the general judgment; when the secrets of all hearts shall be disclosed, and when alone it will be possible for us to discern who are righteous, and who are wicked, by the divine distributions towards them; when every man shall receive his final lot, either of reward or punishment; and then shall we know with certainty, both who are, and what is to be God’s seguliah, his jewels or treasure, for so the word signifies; something highly valuable. See his Dissert. on Job, p. 316. The words may be read, And they shall be to me, saith the Lord of Hosts, in the day that I shall appoint, a peculiar treasure.

REFLECTIONS.1st, If the words of the conclusion of the foregoing chapter be considered, as they are by some commentators, as the scoff of the infidel, who, because the Messiah’s appearing was long delayed, concluded that he would never come, the opening of this chapter contains a full answer to such a suggestion. See the Critical Notes.

1. The harbinger of the Messiah approaches. Behold, I will send my messenger, and he shall prepare the way before me. Of whom this is spoken we cannot be in doubt (see Mat 11:10. Mar 1:2.), John the Baptist being sent to point out the Lamb of God, and, by preaching repentance, to lead the people to him who alone can give remission of sins.

2. The Lord of life and glory shall immediately follow his herald and forerunner. The Lord, whom ye seek, the long-expected Messiah, to whom the eyes of Israel were directed, shall suddenly come to his temple, and by his presence fulfil the prophesy of Haggai, putting the most distinguished honour on that holy place,even the messenger of the covenant of grace, who, as the great prophet sent from God, publishes and explains the tenor of that covenant more clearly and distinctly than it was ever done before; whom ye delight in: they in general pleased themselves with the expectation of him, though they entirely mistook the nature of his office; but many there were also among them, who waited for him as a spiritual Messiah, coming to save his people from their sins. He shall come, saith the Lord of Hosts, whose promise is faithful, and the accomplishment of it, in the fulness of time, sure.

3. The great end of his coming is declared. Many wished for his appearing, who little understood the design of it; therefore is the question asked, But who may abide the day of his coming? who will be able to bear the doctrines that he advances, concerning his own Deity, the purpose of his coming to die for sinners, the nature of his kingdom, &c. or his sharp and piercing rebukes against the characters of the men of that generation, held in highest admiration; and who shall stand when he appeareth? before the piercing energy of his word; which intimates how few would endure or receive the truths that he taught while he abode upon earth; for he is like a refiner’s fire; by his word separating the precious from the vile; distinguishing the true sense of God’s word from the adulterating glosses of the scribes; and purifying his believing followers who received him; while the wicked, who rejected him, are cast away as dross: and like fuller’s soap, which cleanses the garment from spots, so shall he cleanse his believing people from their sins.

Many shall be happy partakers of his grace, willingly receiving him with penitent hearts. On them he shall sit as a refiner and purifier of silver; by the various methods that he uses, he will purge away the dross of guilt and corruption from their souls; making every means of grace effectual, and every providence sanctified. When he puts those who thus believingly cleave to him into any furnace of affliction or temptation, he himself will regulate the fire, and take care that they shall be in it no longer, nor feel it fiercer, than they are able to bear; and the whole shall ultimately be for their good. And he shall purify the sons of Levi; not merely those Jews who were of that family, or the apostles and ministers of the gospel; but all his people, who are, through faith in him, consecrated to be priests unto God; and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness, even themselves a living sacrifice, and the well-pleasing oblation of prayer and praise, and all their works and labours of love, accepted now in Jesus Christ. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years; like the offering of Abel, the sacrifice of Abraham, or the burnt-offering of Aaron, which the heavenly fire devoured. Justified through the infinite merit of Christ’s sacrifice, and sanctified by the Spirit of Jesus, all the services of his people shall be a sweet-smelling favour.

To some for judgment he will come into the world, a savour of death unto them through their wilful impenitence, as of life unto others. Their characters are declared: they are sorcerers, who used enchantments and divination; adulterers, wallowing in the lusts of uncleanness; false swearers, who profaned God’s name, and called him to witness to a lie; oppressors of the hireling, defrauding him of his wages; of the widow and fatherless, taking advantage of their helplessness to plunder and devour them; and turn aside the stranger from his right; because ignorant of the law, or through the partiality of the judges; and they fear not me, saith the Lord of Hosts, nor obey his Gospel. For all which things Christ threatens to be a swift witness against them, and will bring their sins to light, however secretly committed; and execute just judgment in consequence upon them, and that quickly; as he did, shortly after his appearing in the flesh, in the destruction of Jerusalem; and as he will do in the great day of perdition of all the ungodly.

4. He ratifies the determined purposes of his word. I am the Lord, Jehovah, self-existent, self-sufficient, able to save or destroy to the uttermost. I change not; I am love itself towards every returning penitent, and in me is fulness of grace for every genuine believer; therefore ye sons of Jacob are not consumed; I still wait to receive you, if ye will turn and live: but if ye will not return, ye have only yourselves to blame: still I change not; but my decrees of judgment against the finally impenitent shall stand for ever.

2nd, We have,
1. The charge, drawn up against the Jewish people, of long-continued iniquities. From the days of their fathers the apostacy began; they had forsaken God’s ordinances, and had not kept them; yet he, patient and gracious, invited them to return, with the kindest assurances of forgiveness and acceptance. Return unto me, and I will return unto you; but they, instead of obeying, in the pride and stubbornness of their hearts, replied, Wherein shall we return? as if they had done nothing amiss, and needed no repentance; or were displeased at the gracious invitation, because it implied a rebuke. God therefore lays their crimes to their conscience: Will a man rob God? or the gods? even a heathen would not act thus toward his idols: or the judges; none could think with impunity thus to treat a magistrate; how daring the attempt then, and how insolent the provocation, to rob God of his honour, glory, and service, as they had done; yet ye have robbed me. Note; Robbers of God are the worst of robbers: all these persist in maintaining their innocence, and impudently challenge him to prove the accusation: Wherein have we robbed thee? The proof is evident; in tithes and offerings: they robbed God’s altar of its due, and his ministers of their maintenance; making no conscience of defrauding them of their appointed portion, or giving them the worst, when the best should have been brought; as if the blind and lame were good enough for an offering. This was the sin of the whole nation, and the universality of the crime was an aggravation of it; therefore ye are cursed with a curse; with barrenness, want, and locusts, which devoured their labours. So little is got by robbing God; for they who think that they shall grow the richer by their fraudulent dealings with God’s ministers, will find the curse of God, like a canker-worm, devouring their substance.

2. They are warned to amend their ways: and the gracious invitation still abides the same; Return unto me, and I will return unto you: and they would find themselves abundant gainers by rendering to him his due; bring ye all the tithes into the store-house; all, conscientiously scrupulous that nothing in quantity or quality be kept back; that there may be meat in mine house; for God’s altar* should be served before our own tables, and the support of his worship and service should be dearer to us, than any secular concerns more immediately our own; and such honesty will be found the best policy, as it will procure God’s blessing. And prove me now herewith, saith the Lord of Hosts, if they should not find abundantly their advantage in so doing. They who dare trust God will be convinced by experience, that their dues and benefactions for the support of a Gospel-ministry, and their charity to the poor, shall never impoverish but enrich them. Prove me, if I will not open you the windows of heaven, which had been shut up; and send the needful refreshing rains, and pour you out a blessing, abundant fruitfulness, and plenty of all good things; so that ye shall not be sufficient; there shall be more than there are hands to reap and gather, barns to fill, or vessels to receive: and I will rebuke the devourer for your sake; the locust and caterpillar shall no more destroy the fruits of your ground; neither shall the vine, through drought, blasting, or hurricanes, cast her fruit before the time in the flesh. And all nations, who before reproached them with their want and poverty, shall call you blessed, beholding the evident care and kindness of God towards them; for ye shall be a delightsome land, saith the Lord of Hosts; where plenty reigns, and over which God continually watches with his peculiar love and favour; and these indeed make the truly delightsome land.

* In these Reflections, I have applied the prophet’s words to the Christian dispensation; but the reader is requested to make all due allowances for the dissimilarity of circumstances.

3rdly, The eyes of the Lord are in every place, beholding the evil and the good. He observes the characters of men, and they will be punished or rewarded accordingly.
1. He observed among the Jews some who, with daring insolence, arraigned the dispensations of his providence and grace, and revolted from his worship and ordinances. Your words have been stout against me, saith the Lord: yet ye say, What have we spoken so much against thee? as if they had been clear from blame: or if an inadvertent word had dropped from them, it was not a matter that deserved such sharp admonition. So ready are sinners to extenuate their faults; and because they have no sense of the evil of sin themselves, they think God severe in his rebukes: yet surely they had provoked him most highly. Ye have said, It is vain to serve God, since there is nothing to be got by his service; but the wicked often fare better than the righteous; and what profit is it that we have kept his ordinance, exact in the observation of his worship and ceremonies, and that we have walked mournfully before the Lord of Hosts, in the habit of penitents. Perhaps reference is here had to the Sadducees, who denied a future state, and the Pharisees, who, rigidly scrupulous in the form of godliness, observed it merely for worldly ends, and looked upon it as a burthensome task. But their evil report will be confuted by the experience of every gracious person, who will find God’s ways both pleasant and profitable; and count God’s service perfect freedom, and its own reward. And now we call the proud happy; they judged of happiness by outward wealth and splendour, and because they that work wickedness are set up; yea, they that tempt God are delivered, for such they beheld who prospered in iniquity; and though their presumptuous sins seemed to cry for vengeance, no evil came upon them; therefore they were ready to conclude, that there was neither a providence here, nor a judgment to come; and that those were the happiest who gratified every desire of the flesh and of the mind. And these were the hard speeches that God heard, which he will confute and confound when the wrath, which pursues the most prosperous sinner, shall quickly overtake him.

2. He heard with pleasure the gracious conversation of the few faithful ones, who feared and served him. We have,
[1.] Their character. (1.) They feared the Lord, reverenced his authority, submitted to his providential will without murmuring, were jealous of offending, and kept themselves with constancy in his holy worship and ways. (2.) They thought upon his name; remembering him, his word, his promises; and meditated thereon, supporting their faith in these trying days with the consideration of his adorable perfections, and maintaining still their communion with him. (3.) They spoke often one to another; the more iniquity abounded, the more they stirred each other up to love and to good works: whilst others spake so much against God, they made bold profession of his religion, and encouraged each other with zeal to appear in his cause: when their neighbours had renounced all religious worship and conversation, they assembled to talk of God’s goodness, and to unite in prayer and praise at a throne of grace. May we, who live in these ungodly days, be enabled to go and do likewise!

[2.] The honour that God put upon them. (1.) The Lord hearkened and heard it: was present in their private assemblies; and where two or three met together for these gracious purposes, he was in the midst of them, testifying his approbation of their conduct, by the comfort, strength, and encouragement that he bestowed upon them. (2.) A book of remembrance was written before him; he entered every gracious word into his sacred records,treasured them up in his all-comprehensive mind,laid them up for the comfort of the faithful unto the great day, when they shall come into remembrance, and be recompensed at the resurrection of the just. (3.) They shall be mine, saith the Lord of Hosts, in that day when I make up my jewels, delivered from the flames of Jerusalem, in which the others fell; or in general this is spoken of all God’s faithful saints, who are jewels dear and precious to him, glittering with divine graces, and intended to deck the crown of the eternal King; they are mine, saith God; he has a peculiar property in his believing people, and regards them as a man does his own things, with especial affection. The day referred to is that of the appearing of the great God and Saviour Jesus Christ, who shall separate the precious and the vile: and when the wicked are made as the dung, the righteous shall shine forth as the sun in the kingdom of their Father: he will make them up, collecting them together into his glorious treasury in heaven, and there shall they be ever with the Lord. (4.) I will spare them, as a man spareth his own son that serveth him; loving God, and walking with him, they shall continually experience from him a father’s love: since they shew themselves in spirit and temper his dutiful children, he will overlook their infirmities, will forgive their offences; tenderness shall soften all his rebukes, whilst every feeble effort to please him, though but like the lispings of a child, shall be accepted. (5.) He will put such a distinguishing difference between them and others, that all shall take knowledge of them, and own that they are the blessed of the Lord. Then shall ye, who have spoken so stoutly against the Lord, and the unprofitableness of his service, return; shall change your sentiments and language, and shall discern, by the sequel, the difference which God makes between the righteous and the wicked between him that serveth God, and him that serveth him not; and this was evident at the destruction of Jerusalem, out of which the people of God had escaped before the siege; and shall be abundantly manifest in the judgment-day. The real characters of men are now difficult to be discerned; the veil of hypocrisy, our prejudices, and the weakness of our understandings, make us often mistake, and count them gracious whom God will disown, and those vile who are beloved of him: but every man’s true state will then appear: the righteous in Christ Jesus, through his blood and Spirit, who have loved and served him faithfully, will then be without spot before the throne of God, and go with him into eternal glory; while the wicked, who lived in impenitence or hypocrisy, shall be seen and abhorred of all, and go away into the everlasting fire prepared for the devil and his angels. Reader, Judge nothing before the time concerning the characters of others, or at least judge mercifully; but judge thyself, that thou mayest not be judged of the Lord.

Fuente: Commentary on the Holy Bible by Thomas Coke

DISCOURSE: 1275
CHRISTIAN FELLOWSHIP APPROVED OF GOD

Mal 3:16-17. 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. 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.

THE wicked in all ages harden themselves and one another in their iniquities. They vindicate their ways even against the charges of God himself; and hope by a kind of confederacy to maintain their cause against God. It is to this that God refers, when he says, Though hand join in hand, the wicked shall not be unpunished. To what an extent the Jews carried this daring and contemptuous conduct, may be seen in the preceding context: Your words have been stout against me, saith the Lord. Yet ye say, What have we spoken so much against thee? They deny the charge, and defy even the omniscient God himself to prove his allegations: and even when their impious speeches are adduced in proof of the charge, they still hold fast their sentiments, and maintain boldly that the service of sin and Satan is preferable to the service of their God [Note: ver. 1315.].

Now from this the people of God may learn a very important lesson, namely, to be as bold for their Master as the wicked are for theirs; and to unite as firmly with each other in maintaining the cause of piety, as the wicked do in upholding the maxims and habits of ungodliness. The propriety of this was felt by the godly in the prophets days; and the Lord testified, by the prophet, his approbation of their conduct.
Let us for our own edification consider,

The conduct approved

There were some, even in the worst of times who feared the Lord, and maintained frequent fellowship with each other for their mutual support. Their conduct in this respect was such as befitted their circumstances, and became their holy profession. Such conduct is extremely useful
[Those who fear the Lord have the whole world combined against them. They are, however unintentionally on their part, a reproach to the wicked: they exhibit a light, which the ungodly cannot but see: and being actuated by faith, and manifesting, by the whole of their life and conversation, that their one object is to flee from the wrath to come, and to lay hold on eternal life, they, like Noah of old, condemn the world, who will neither believe, nor endeavour to escape, the impending judgments of their God [Note: Heb 11:7. with Pro 28:4.]. Hence the world hateth them, because they testify of it that the works thereof are evil. Nor is it a slight measure of hatred which they incur: on the contrary, from the moment that they begin to walk in the steps of their Lord and Master, they are made to participate all the odium that was cast on him: and they must consider themselves highly favoured, if they be not called to sacrifice even life itself in the service of their God.

But how shall they endure all these trials? Instead of receiving support from their friends and relatives, they will usually find, that their greatest enemies are those of their own house-hold. True, it may be said, They have a God to go unto; and he will give them all needful succour. I acknowledge this; and readily grant that no effectual succour can be derived from any other quarter: but still we need, on ten thousand occasions, advice and encouragement from one another; and often derive from fellowship with the saints such consolation as bears us up against all the power of our adversaries. Hence it is that so many directions are given us in Scripture, relative to the performance of this duty. We are all considered as members of one body, every member of which is to extend its regards to the whole, and to supply to those which come in contact with it all the support which it is able to administer [Note: 1Co 12:25. Eph 4:16.]. We are to exhort one another [Note: Heb 3:13; Heb 10:24-25.], and comfort one another [Note: 1Th 4:18; 1Th 5:11.], and to edify one another in every possible way [Note: 1Th 5:14. Col 3:16.]. Of the benefit arising from such communications we may judge by the effect produced on the minds of the Apostles, when joined by their Lord in their way to Emmaus: Did not our heart burn within us, while he talked with us by the way, and while he opened to us the Scriptures [Note: Luk 24:32.]? Yes, and thousands have experienced the same blessed consolations and supports from occasional intercourse with their fellow-saints, who by seasonable advice have strengthened their hands in God [Note: 1Sa 23:16-17.].]

When wisely regulated, too, it is deserving of high commendation
[Doubtless the conversation of those who profess religion may easily degenerate, and not unfrequently does degenerate, into the mere talk of the lips, which tendeth only to penury [Note: Pro 14:23.]. But when it is humble, modest, spiritual; when it has a divine savour in it, and nothing is sought but the glory of God, and the edification of the soul; then it is an ordinance of the Lord, which he will honour with his more immediate presence, agreeably to what he has said, that where two or three are gathered together in His name, there he will be in the midst of them.]

But of this, we shall see more, by considering distinctly,

II.

The approbation given

God, in testifying his approbation of his peoples conduct, speaks of,

That which he himself felt in secret

[Inexpressibly beautiful is the image here presented to our view. We are not to suppose that God needs to listen, in order that he may know what is said; or to write it down, in order that he may remember it. These terms are merely used for the purpose of conveying to our minds, by a familiar image, what, if conveyed in a more abstract form, we should not so readily comprehend. God here represents himself as a parent overhearing the conversation of his little children. In itself, the observation of a child is not worth the attention of a man: but when uttered by a mans own child, it becomes extremely interesting, especially when it is on a subject which denotes the presence of early piety. Hence God represents himself as greatly interested by the conversation which he, as it were accidentally, overhears. The very accents seem to be such as his holy mind will approve: he hearkens; he hears; he is, if I may so speak, struck with astonishment; he is exceedingly delighted; he determines not to forget it; he takes a book, the book of his remembrance, and writes it down, that from time to time he may refresh his memory with it, and, if occasion offer, bring it to the remembrance of the child himself. Can we conceive any thing more expressive of approbation than such a representation as this, more especially when we consider that it is the Almighty God who portrays himself in this posture, and assumes to himself this character? Know then, that whilst we are affectionately communicating our sentiments and feelings to each other, unconscious that any eye is upon us, or any ear within the reach of our voice, our heavenly Father beholds us, and notes down in his book our every word, and every thought [Note: See Jer 31:18. Hos 14:8. Psa 56:8.]; and that no parent in the universe feels such exquisite delight in the most sagacious observations of his little child, as God does in the mutual communications of his believing people.]

That which he will manifest before the assembled universe at the last day

[There is a day coming when God will make up his jewels, gathering them together from every quarter of the globe; that, being put together, each in its proper place, they may compose the crown with which the Lord Jesus Christ shall be adorned to all eternity. In that day will God search them all out: not one shall be missing; nor shall one counterfeit be found amongst them. Amongst them will be found all who bear the character assigned them in the text, even all who feared God, and spake often one to another respecting the things belonging to their everlasting peace. In themselves they are unworthy of such an honour, yea, deserving rather of Gods wrath and indignation: but God will spare them, not merely as a father spares a disobedient son, but as he would spare the most faithful and beloved of his children. To enter into this representation, reflect on Davids anxiety for Absalom, at the very time that Absalom was come forth to dethrone and destroy him: and further reflect on the grief, the inconsolable grief he expressed, when he heard that this rebellious son was slain in battle. If he then, a mortal man, felt such solicitude to spare a rebellious and parricidal son, what must be implied in the promise of the Most High God to spare his people as a man spareth his own son that serveth him? Surely no evil from whatever quarter shall come unto them: when the goats are banished from his presence, the sheep shall be gathered into his fold; when the chaff is burnt up with fire unquenchable, they, as wheat, shall be treasured up in his garner; and as his peculiar treasure shall they be preserved to be his joy, and glory, for evermore. They confessed him before men in this world; and he will confess them in the presence of all his holy angels for ever and ever.]

We will yet further improve this subject,
1.

In a way of advice

[Do not rest satisfied with a religion that is altogether secret. Religion doubtless, in its sublimest actings, is secret, because it consists in the exercise of our affections upon God himself: but it is impossible so to conceal our piety, that the world shall not discern its operations; for it must influence us in the whole of our life and conversation: and if any one think to maintain an upright walk before God, and at the same time to escape the reproaches of an ungodly world, he deceives his own soul. We might as well hope that light should pass unobserved in darkness, as that a man who fears God should pass unnoticed through a world that lieth in wickedness. The world unite with those who are of the same mind and spirit with themselves: and so must the godly do: and in the excellent of the earth must be their chief delight. And the man who, through fear of the cross, draws back from the society of the saints, has yet to learn what is meant by being ashamed of Christ, and what portion all such persons have to expect at his hands [Note: Mar 8:34-38.]. Let all therefore learn to confess Christ openly before men, and to follow him without the camp, bearing his reproach: and instead of shunning the cross, let all learn to rejoice and glory in it, and to account, as Moses did, the reproach of Christ a greater treasure than all the riches of Egypt.]

In a way of caution

[Whilst we advise all not, through fear, to shun religious society, we would affectionately guard all against placing their religion in social converse of any kind. It is not always those who speak most one to another that are the best in Gods estimation: on the contrary, those who are the most forward to talk, are often the least humble, and the least correct in their secret deportment. Persons of this description ought to be peculiarly jealous of themselves, lest, whilst they pretend to be seeking the edification of others, they be in reality filled with self-conceit, and advancing only their own glory. God, who sees the heart, often beholds a thousand times more piety in the humble hearer, than in the admired speaker: and therefore it is particularly marked in my text, that God noted in his book the frame of those who thought upon his name. Yes, the thinkers, if I may so speak, whilst lamenting perhaps their incapacity to speak, and admiring, almost with envy, the fluency of others, are often noticed by God with pre-eminent delight; whilst the speakers, being filled with pride and self-sufficiency, are objects of his abhorrence. Let none then pride themselves in their fluency, or be dejected for the want of it: but let all remember, that, when God shall bring to light the hidden things of darkness, and make manifest the counsels of the heart, they, and they only, shall have praise of God [Note: 1Co 4:5.], whose fear of him was accompanied with love, and evidenced by an humble, holy, heavenly deportment.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

Mal 3:16 Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard [it], and a book of remembrance was written before him for them that feared the LORD, and that thought upon his name.

Ver. 16. Then they that feared the Lord, &c. ] Then, when all flesh had corrupted their ways, Gen 6:12 , and the whole world turned atheists. Then, when there was no truth, nor mercy, nor knowledge of God in the land, none to speak of, but that it was even darkened with profaneness, Hos 4:1 ; as Egypt was with those very grievous locusts that covered the eye thereof, Exo 10:14-15 . Then, when the faithful city was become a harlot, Isa 1:21-22 ; her silver turned into dross, her wine mixed with water; her people not dilute only, but dissolute; herself ex aurea facta est argentea, ex argentea ferrea, ex ferrea terrea, as one once said of Rome, of gold become silver, of silver iron, of iron earth, or rather muck.

Then they that feared the Lord ] Those few names that had not defiled their garments in so foul a season, Rev 3:4 ; but had kept themselves unspotted of the world, undefiled in the way; so as that wicked one had not touched them, 1Jn 5:18 , had not thrust his deadly sting into them, had not transformed them into sin’s image. These stood up to stickle for God, to stop the mouth of blasphemy, and to stablish one another in persuasion of God’s holy truth, and constant care of his dear children.

Spake often one to another ] Montanus renders it, Tunc vastati sunt timentes Dominum; sc. ab impiis et atheis impune eos invadentibus; that is, Then were those that feared the Lord wasted and destroyed, viz. by those wicked atheists, who fell from fierce words to bloody blows; so the word is used, 2Ch 22:10 Psa 2:5 . But this is far set, and nothing so agreeable to the mind of the Holy Ghost here, as our English, after other approved translations. It is the same word that is used Mal 3:13 . Those spoke not so much against God as these did for him, and about him to each other, for mutual confirmation, that that which was halting haply might not be turned out of the way, but healed rather, Heb 12:13 . Great is the benefit of Christian conference for strengthening the weak knees, and comforting the feebleminded. “How forcible are right words!” Job 6:25 . One seasonable truth falling upon a prepared heart hath often a strong and sweet operation; as some speeches of Staupicius had upon Luther: of whom the story is told that he was much cheered up by conference with an old priest discoursing about justification by faith, and explaining the Articles of the Creed to him. Latimer, likewise, was much furthered by hearing Bilney’s confession, and having frequent conference with him at Heretics’ Hill, as the place where they most used to walk in the fields at Cambridge was called long after. Surely, as a little boat may land a man into a large continent; so may a few good words suggest matter sufficient for a whole life’s meditation. This Satan well knows, and, therefore, as he did what he could to keep God and Daniel asunder, Dan 6:7 , so he doth still to keep the saints one from another, that they may not build up themselves in their most holy faith, pray in the Holy Ghost, pull one another out of the fire, Jdg 1:20 ; Jdg 1:23 . How were the apostles persecuted for their Christian meetings; the primitive Christians banished and confined to isles and mines, where they could not have access one to another, as Cyprian complains; the poor saints here in times of Popery, meeting as they could for mutual edification; and, therefore, accused of sedition; for prevention whereof it was ordained that, if men should flock secretly together above the number of six, they should be attached of treason; so the Protestants at Milcenburg, in Germany, were forbidden upon pain of death to speak together of Scripture matters (Luth. Epist.). And at Nola, the Jesuits straitly charged the people not to talk of God, either in good sort or in bad. See more of this in my treatise on these words, called The Righteous Man’s Recompence, chap. iv. doctrine 3, annexed to this commentary.

And the Lord hearkened and heard ] He not only heard, but hearkened, or listened; Gestus hic est diligenter auscultantis, Isa 32:3 . It imports, not only attention of body, but intention of mind (as when a man listeneth as for life, and makes hard shift to hear all), and retention of memory. For which purpose also a book of remembrance is here said to be written before him, or by his appointment. Liber monumenti, A book of acts and monuments, in allusion to the custom of kings: see Est 2:23 . Tamerlane, that warlike Scythian, had always by him a catalogue of the names and good deeds of his servants, which he daily perused, and whom he duly rewarded; not needing by them, or any others in their behalf, to be put in remembrance. Much less doth the Lord, who bottles up the tears of his people, files up their prayers, puts all their holy speeches and practices on record, that he may make all honourable mention of them at the last day, in that great amphitheatre, that general assembly; not once remembering any of their misdeeds, Mat 25:35 Heb 8:12 . See more of this in the Righteous Man’s Recompence, chap. v., vi.

And that thought upon his name ] That had God before their eyes, Psa 10:8 , that minded his glory, 1Co 10:31 , that thought upon his commandments to do them, Psa 102:18 ; that can truly say, with the Psalmist, “How precious are thy thoughts unto me, O God! how great is the sum of them!” Psa 139:17 . See more of this verse in my Righteous Man’s Recompence, chap. vii. doct. 16.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

NASB (UPDATED) TEXT: Mal 3:16-18

16Then those who feared the LORD spoke to one another, and the LORD gave attention and heard it, and a book of remembrance was written before Him for those who fear the LORD and who esteem His name. 17They will be Mine, says the LORD of hosts, on the day that I prepare My own possession, and I will spare them as a man spares his own son who serves him. 18So you will again distinguish between the righteous and the wicked, between one who serves God and one who does not serve Him.

Mal 3:16 Then those who fear the LORD spoke to one another We must remember that in this context of doubt and uncertainty, it is the righteous (i.e., those who feared the Lord, BDB 431, KB 432, Qal ACTIVE PARTICIPLE, cf. Mal 2:5; Mal 3:5) who are complaining, not the wicked (however, note Mal. 4:13-14). Israel has become greatly discouraged because of

1. the small size of the rebuilt Temple

2. the lack of supernatural manifestations in their day

3. the ambivalence of the Persian empire

4. the social and religious conditions of Judah

5. the aggression of their neighbors

As in Mal. 4:13-14, YHWH overheard (BDB 904, KB 1151, Hiphil IMPERFECT, give attention) His people speaking and acted on their words! Be careful what you say (cf. Mat 12:36-37).

a book of remembrances was written before Him The Bible speaks in metaphorical language of two books: (1) the book of life and (2) the book of remembrances (cf. Dan 7:10 and Rev 20:12). In this context it is the book of remembrances used in a positive way. The book of remembrances is mentioned in Psa 56:8; Psa 139:16; Isa 65:6; Mal 3:16. The book of life is mentioned in Exo 32:32; Psa 69:28; Dan 12:1; Luk 10:20; Php 4:3; Heb 12:23; Rev 13:8; Rev 17:8; Rev 20:15; Rev 21:27. See , see Special Topic: The Two Books .

Mal 3:17 they will be Mine. . .on the day I prepared My own possessions Judgment day will be a tremendous day of blessing for those who know God in (1) fear (BDB 431, KB 432, Qal PARTICIPLE) and (2) esteem (BDB 362, KB 359, Qal PARTICIPLE). The term possession (BDB 688) is used in Exo 19:5 for a royal treasure (cf. Deu 7:6; Deu 14:2; Deu 26:18). This promise is primarily national and corporate (i.e., they who fear and esteem Him), though with an individual element (cf. Eze 18:32; Jer 31:31-34).

as a man spares his own son who serves him Again, family terms are used to describe YHWH’s love. See Special Topics: The Fatherhood of God and Anthropomorphic Language for God at Mal 1:6.

The VERB serves (BDB 712, KB 773, Qal ACTIVE PARTICIPLE) was used in a mocking sense in Mal. 4:14, but it is used here in a positive sense.

Mal 3:18

NASBagain distinguish

NKJVagain discern

NRSV, TEV,

NJBonce more. . .see the difference

There are two VERBS in this phrase:

1. BDB 996, KB 1427, Qal PERFECT, literally, turn, turn back. It is used in several senses in Malachi:

a. return, Mal 1:4 (cf. Zec 1:4; Zec 1:16; Zec 4:1; Zec 8:3)

b. repent, Mal 2:6; Mal 3:7 [thrice] (cf. Zec 1:3 [twice], Zec 1:6)

c. again, Mal 3:18 (cf. Zec 5:1; Zec 6:1; Zec 8:15)

d. turn, Mal 4:6 (cf. Zec 1:4)

2. BDB 906, #7,f (only example), KB 1157, Qal PERFECT, literally, see. Those who fear and esteem YHWH will have their spiritual eyes opened to recognize those in the religious community who are true and who are false!

This is a reversal of Mal 2:17!

between one who serves God and one who does not serve Him Service is not the basis of our righteousness or relationship, but it is the natural result (cf. Eph 2:8-10). This verse asserts that one day God will set it all straight. There is an eschatological day of justice coming (cf. Mat 13:24-30; Mat 13:36-43; Mat 13:49-50)!

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Then: i.e. when Malachi had spoken thus unto them, at a time of such apostasy, show us what is possible and practicable in these like days and “perilous times” which are closing this present Dispensation.

feared = revered.

spake. As in Mal 3:13.

one to another. Each one with his friend.

and. Note the Figure of speech Polysyndeton, App-6.

hearkened, and heard. As He heard the groaning of Israel (Exo 2:23, Exo 2:24); Moses, without words (Exo 14:15); and Nehemiah (Neh 2:4); Hannah, without words (1Sa 1:13); Jeremiah, his breathing (Lam 3:55, Lam 3:56); Jonah, when dying (Jon 2:2); the disciples, their thoughts (Luk 24:15, Luk 24:38).

and a book of remembrance. Some codices, with Syriac, read “a record was written in a book of remembrance”. remembrance. Reference to Pentateuch (Exo 28:29. Num 10:10, the same word). App-92.

thought. Precious comfort for those now who cannot speak. We can walk with God (like Enoch, in the darkest days), and think of Him with these God-reverers now, in these similar days.

Fuente: Companion Bible Notes, Appendices and Graphics

The Remnant and the Concluding Prophecy

CHAPTER 3:16-4:6

In the midst of all these moral conditions, the apostasy of the masses, we find a pleasing picture of a godly portion, whom the Lord mentions in a special manner. There were those who feared the Lord. They had no sympathy with the wicked practices of their brethren; they did not share the contempt and unbelief manifested by the rank and file of the people. They were drawn together by the Spirit of God; they had fellowship one with another. They came together to think upon His Name, to honor Him, to read His Word, to call unto the Lord. And the Lord heard; He was pleased with them, and He is represented as recording their names in the Book of Remembrance, the bookkeeping in glory Psa 56:8. He has a special promise for such. 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.

Such a remnant of godly ones was in existence in Malachis day, and when they passed away others took their places. The Lord preserved such a godly seed in every generation throughout the four hundred silent years. And when that silence was broken, by the Angels message to the ministering priest Zechariah, we see such a remnant on the threshold of the New Testament. Good old Anna and Simeon, the shepherds and others belonged to this waiting, God-fearing remnant. And so it will be before His second coming. A similar remnant will then be on earth awaiting His glorious return.

It is so in Christendom. Departure from the faith soon manifested itself in the professing church. Decline followed decline, till the awful Romish apostasy was consummated. But in every generation the Lord kept a people separated unto Himself. The Reformation came, followed by revivals and recovery of truth. But the Spirit of God does not predict that this age ends in universal acceptance of the truth and universal righteousness and peace, but He predicts a universal apostasy. But even then He has a remnant true to Him. That remnant is seen prophetically in the Church message to Philadelphia Rev 3:1-22.

In the fourth chapter is the final message of the Old Testament Prophetic Word. The day, that coming day of the Lord, so often mentioned in every portion of the Old Testament, is once more brought before us. It is the day of fire, the day of reckoning with the wicked, who will be consumed like stubble. But that day brings not only the fire of judgment, the winding up of mans day, the dethronement of evil, but it will be the day of the sunrise. The Sun of Righteousness shall arise with healing in His wings. The Sun of Righteousness is the Lord Jesus Christ. It is the beautiful symbol of His personal, visible, and glorious coming to usher in that day, which will last for a thousand years, in which He will rule in power and glory. The Old Testament knows nothing of His coming as the Morning Star. That coming is exclusively revealed in the New Testament in relation with the Church. The Morning Star precedes the sunrise. Even so, before that day comes, before the great tribulation, with wrath poured out, He comes for His saints as the Morning Star. The Church does not wait for the rising of the sun, but for the rising of the Morning Star. While the world sleeps, and the world-church dreams its idle dreams, true believers look for the Morning Star. Some day we shall see that glorious Morning Star, when suddenly He descends with that long promised shout.

When the Sun of Righteousness arises, He will bring healing and blessing. His waiting earthly people, the remnant, will be filled with joy and gambol as calves, while the wicked will be trodden under foot.

The whole chapter is a future prophecy. While there has been a partial fulfillment of the first verse of the third chapter, everything in this concluding chapter awaits its fulfillment. Elijah the prophet is announced. John the Baptist came in the Spirit and power of Elijah, but he was not the Elijah promised here. If ye will receive it, said our Lord, this is Elijah who should come. It was a testimony to faith and not the fulfillment of Malachis prophecy. If the Jews had accepted Christ, John would have been Elijah. Our Lord bears witness to this. Elias truly shall come first and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. When the age closes another one will appear, the Elijah announced by Malachi, who does his work of restoration before the coming of the great and dreadful day of the Lord. His work will be carried on among the people Israel. Deceivers and impostors have occasionally arisen who claimed to be this Elijah; the most prominent in recent years is the Dowieite delusion of Zion City. Such is the havoc produced by not dividing the Word of Truth rightly.

The close of the Old Testament prophetic Word is majestically solemn. In the beginning of the Old Testament stands written the sin and the curse which came upon the race through the fall of man. The final testimony in Malachi speaks of Him who comes to take the curse upon Himself, the promised Christ; who comes to deal with the wicked, who comes to bless and to remove that curse. The New Testament which follows tells us of Him and of His matchless work, the fullness of redemption and the all-sufficiency of Grace. And the final New Testament book shows the consummation, the coming judgments, the righteous judgments of the Lord, and the fulfillment of all which was spoken by His holy prophets; ending with the great words, Surely I come quickly! Amen. Even so, come, Lord Jesus!

Fuente: Gaebelein’s Annotated Bible (Commentary)

they remnant, Rom 9:25-29, (See Scofield “Jer 15:21”)

feared (See Scofield “Psa 19:9”).

Fuente: Scofield Reference Bible Notes

The Fellowship of the Saints

They that feared the Lord spake one with another: and the Lord hearkened, and heard, and a book of remembrance was written before him, for them that feared the Lord, and that thought upon his name.Mal 3:16.

The Bible is rich in special encouragements for the dark and difficult day. Scattered all over its biographical pages are the portraits of the good men of unfavourable periods, made strong by grace to meet their trying surroundings, and not only to meet them and endure them, but to illuminate and bless them. The Psalms, in far the larger number of them, are, from the human side, just the good thoughts in bad times of sorely tried and tempted children of God. And the writings of the Prophets and of the Apostles may often be described, from the same human side, in the same terms. Here, in the last page of the Old Testament, we have not the prophets own utterance of this sort, but a very beautiful allusion to many such utterances around him; an allusion full of cheer, and full of teaching, for ourselves.

If ever there was a time when the outlook was dreary and sin abounded, when men had been almost justified in a policy of despair, it was the time when Nehemiah returned to Jerusalem to be governor for his second term, with the express object of making another effort to reform abuses, and when Malachi the prophet stood by his side. Gods love in the past, on which the prophet bases his remonstrance, had seemed to be all in vain. Not the wonders of Egypt, or of the Red Sea, or of the wilderness, or the preservation in Canaan, had been able to preserve the chosen people from a degrading fall. If the captivity in Babylon had sufficed to eradicate idolatry, it seemed to have had but little effect on the peoples worship of the true God or on their moral life. The prophet vigorously rebukes the priests, the natural guides of the people, as mainly responsible for the nations sins. A son honoureth his father, and a servant his master: if then I be a father, where is mine honour? and if I be a master, where is my fear? saith the Lord of hosts unto you, O priests, that despise my name. So little did they realize their responsibility or their guilt that they even asked, Wherein have we despised thy name? They had offered to God offerings which they would not dare offer to a civil governor. They had murmured at the smallness of their gains. They had brought blemished and diseased animals to the sacrifice. Disgrace and punishment were impending for their reiterated sins. And as with the priests so with the people. They had robbed God by withholding from Him tithes and offerings which were due. They had gone on in rebellion against His government. The cup of their impiety was full. And side by side with this desecration of holy things there were grievous moral disorders. They had taken in marriage worshippers of false gods, and put away their own lawful wives by an unrighteous divorce. The marriage tie was desecrated, and with it the sanctity of the home had gone. If ever there was a time when mens hearts might fail them it was now. Yet the more the ungodly spake against God, the more these spake among themselves for God.1 [Note: E. B. Pusey, The Minor Prophets.] So far from being daunted or discouraged by the badness of the times, they were driven the more to honour and meditate upon the holy name of God; and their common love for Him and fear of Him drew them together in sweet intercourse, so that they spoke to each other on the matters nearest to their hearts.

They that feared the Lord, he says, spake one with another. It was their surest means, by Gods grace, of resisting the temptations of their enemy, and so it is ours. It was the greatest earthly blessing of their lives, and so it is of ours. An earthly blessing indeed it ought scarcely to be called; for it reaches from earth to heaven. The Communion of Saints which is begun here will go on for ever and ever; only that, whereas now they who fear the Lord speak to one another of Him, hereafter He will Himself join their company, and they shall be one in Him and in the Father.

The Authorized Version reads, They that feared the Lord spake often one to another; but the word often is omitted in the Revised Version, and does not occur in the original. It is one of those words that seem to add to, but in reality detract from, the meaning of the text. Spake often one to another admits of gaps in the fellowship. Spake one with another tells the whole story of their communication, for it marks the attitude rather than the occupation of a life. They spake one with another. It is the great statement of fellowship, of the gathering together in a community of hearts holding the same treasure, of characters that were growing into the same likeness; it is the statement of a great necessity; darkness all around, light becomes focussed; evil spreading its ramifications on every hand, children of righteousness come close together.

The Persons

Who were they? They are characterized by two phrases: (1) They that feared the Lord; (2) and that thought upon his name.

1. They that feared the Lordthose who had been brought to know Him as the sin-hating and sin-avenging God, to know Him as Him whose very nature it is to abhor sin, being of purer eyes than to behold evil or look upon iniquity. Every truth of revelation concurs in giving us those views of God and of ourselves which are suited to produce this reverential fear. Look at the universal dominion and the infinite holiness ascribed to God everywhere in His Word; must not these overawe the mind when brought to a proper and intelligent apprehension of them? Must they not lead the soul to reverential fear of the Divine majesty, holiness, and glory? Will not the result be that solemn awe, humble adoration, and jealous circumspection characteristic of the gracious soul, which lead him to act habitually as in the presence of the all-seeing and heart-searching God, and cause him to fear the frown, and desire the favour of God above everything else?

In the opening note of the Divine complaint, the prophet said: A son honoureth his father, and a servant his master; if then I be a father, where is mine honour? and if I be a master, where is my fear? Here is a company that have feared the Lord, and have thought upon his name; so that amid all the mass of people who had lost the sense of fear of their Master, there was an Elect Remnant, a select few, who not only called Him Master, but also feared Him. The thought of fear is linked, then, with the word master, and with all that that word implies. If we speak of a master, we at once think of a servant; and while the relationship of the master to the servant is that of authority and will and guidance, the relation of the servant to the master is that of obedience and service. Bearing this in mind, we notice that service is looked upon here rather as condition than as action. Character is marked in this word, They that feared the Lord; they that lived within the conscious realm of the Divine, and responded to that claim; that number of units in the great crowd who recognized the Divine Kingship, not merely as theory, or as something of which they made a boast to other people, but as the power in which they lived their lives and spent all their days: They feared the Lord. There were men and women all around making offerings, and crowding the courts of the Temple at the hour of worship. Among those who came, God detected the men and women who really feared, and He selected only the gifts of those who presented somethingnot as an attempt to make up what they lacked in character, but as an output of character, and as a revelation of what they were within themselves. They feared the Lord.

Another expression for that inward submission in which we commune with God is the fear of God. To the Christian this fear is not a momentary horror at the mysterious power that is over his life. It is always possible for the creature moved by its love of life to escape from this emotion into renewed calm forgetfulness of God. But the Christian fear of God is rather that deep and joyful acknowledgment of God as the only mighty and living One, which we may and ought always to feel. It is thus we must understand the fear mentioned in the Scriptures; it does not denote a fear or a terror lasting for an instant, but it is our whole life and being, walking in reverence and awe before God (Luther, Erlangen edition, xxxiv. 174). What we, following the Scriptures, call the fear of God, is not terror or dread, but an awe that holds God in reverence, and that is to remain in a Christian, just as a good child fears its father (Luther, xvii. 349). Thus the Christians fear of God is the reverence of the child for that Father within whose mighty care it feels itself still sheltered. The Christian fears the Father whom he recognizes in Christ, not on account of the pain and punishment, as unchristian men and the devil fear Him (Luther, lvii. 56), but because he sees before his eyes the actual power of God giving him blessing; and he fears to take one step beyond the sphere of that blessed power as a good child fears, and will not arouse, its fathers anger, or do anything that might not please him (Luther, li. 365). Here again we see that the communion of man with God can take place only as an experience caused in the man by God Himself. For any one can work up for himself those feelings of horror that arise from a sense of inevitable dependence on a power we dread; and such feelings are to be found, too, in any Christian life, for no Christian is perfect; but, on the other hand, that fear of God which looks at God Himself, and is therefore true communion with Him, arises only in the soul that experiences the emancipating power of the Gospel amid contact with the Christian brotherhood, through Christian training, custom, and preaching. But it is only complete when we have found in Christ the God that draws back to Himself even those who feel deeply estranged from Him by the sense of their own guilt. Inward trembling before the holy power of the Good can never cease to be part of mans communion with God. If we cease to fear God, we have lost our inward relation to Him. The communion of the Christian with God never succeeds in overcoming the inner opposition between fear and love.1 [Note: W. Herrmann, The Communion of the Christian with God, 270.]

2. And that thought upon his name. That name, with all the solemn and reverential fear it created in their souls, was still to them an object of intense delight. It was to them as ointment poured forth. The defence of its honour and glory became to them their greatest concern, the prime object, the regulating principle and motive of their whole life. Hence they thought upon it. It was ever present to them. When others spent their time in madly rushing after pleasure and earthly enjoyment, in seeking what to eat, drink, and put on, these sought the Kingdom of God and His righteousness, prayerfully planned and devised how they could best further the interests of the one, and secure for themselves and others the priceless blessings of the other. Where others found the service of God grievous and tiresome, a service of which they could only say that in it they afflicted their souls, and walked mournfully before God, because they had no delight in it, no sympathy of heart with its sacred duties, these found it a season of special enjoyment, a season of high festival and pleasure, a time in which they drew waters with joy from the wells of salvation. They joyed to go up to the house of God, to think upon His name and to inquire in His holy place, because there they had seen His glory, and had their souls fed with the finest of the wheat.

What a name that was on which they thought may be gathered from a study of the titles associated therewith in the mind of the Hebrew: Jehovah-JirehThe Lord will provide; Jehovah-TsidkenuThe Lord our righteousness; Jehovah-ShalomThe Lord send peace; Jehovah-NissiThe Lord our banner; Jehovah-ShammahThe Lord is there. If we search the matter out for ourselves, we shall find that these people had a marvellous heritage in the name of Jehovah. He had revealed Himself by names continually, and there had been along the line of their history new beauty, new glory, perpetually breaking out by means of those very names by which God had approached them time after time. These people thought upon the name of the Lordof His provision for them, His righteousness, His banner, the proof of love in His conflict with sin, His presenceand, thinking of these things, their nature was transformed into correspondence with His own, so that they became righteous, and they became peaceful, and they became quiet in the presence of their faithful God.

They had the sublimest subject of contemplation. His nameboundless Powereternal rightwisdom that cannot err and needs not to amend its planstruth dazzling in its lustrous brightnessgoodness essential and rejoicing in its own manifestationslove, fathomless, unsearchable, draining its own heart and pouring out its life-blood in sacrifice for the lost worldthese are the glorious letters which spell out his name; and upon these they think and ponder, intenter than rapt student of the mysteries of Isismore absorbed than decipherer of cabalistic lore. That thought upon his name, and by the thought were lifted from the common to the royal, were enraptured and transformed; that thought upon his name, until they heard it inspoken, and their whole being thrilled beneath the syllables of its grace and powermerciful and gracious, long-suffering, and abundant in goodness and truth; that thought upon his name, until, assimilated by the wondrous meditation, they felt the fingers of the forming hand writing it upon their own heartsthe new nameand rejoiced, in that, their second and inner christening, with joy unspeakable and full of glory.1 [Note: W. M. Punshon, Sermons, ii. 279.]

The word thought is one of intense meaning, and I should like to trace it in one or two passages of Scripture in order that we may more clearly understand it.

In the 17th verse of the 13th chapter of Isaiah we read: Behold, I will stir up the Medes against them, which shall not regard silver; and as for gold, they shall not delight in it. The only purpose for which we have turned to this verse is that we may extract the word regard from it, and see how it is used in this particular case. The Medes will not regard silverthat is to say, that they will set no value on silver. The Medes, stirred up against the ancient people of God, will not be bought off by silver. They do not set any value upon it, they do not regard it. The connection between this thought and that of our text is centred in the fact that the Hebrew word translated think in Malachi is exactly the same word which is translated regard in Isaiah. They thought upon His name, they regarded His name, they set a value upon His name.

Take another case in which the same word is again translated regard. Isa 33:8, The highways lie waste, the wayfaring man ceaseth: he hath broken the covenant, he hath despised the cities, he regardeth no man. That is, he sets no value upon man. The word is identical with that translated in Malachi: They that thought upon the Lordthat is to say, what these people did not do concerning man, the Elect Remnant did concerning God. I do not say there is any connection between these passages; we are simply getting the light of them upon a particular word in our present study. They regarded God, they set a value upon Him. In the terrible day described by Isaiah the personal man was not regarded, he was accounted as nothing worth, valueless; but this Elect Remnant set regard upon the name of the Lord; they did for that name what the Medes did not do for silver, and what was not done for man in the days of which Isaiah writes.

In the same prophecy a very remarkable case occurs. Isa 53:3 : He is despised and rejected of men; a man of sorrows and acquainted with grief; and we hid as it were our faces from him; he was despised, and we esteemed him not. Esteemed is the word; it is the same Hebrew word translated thought in Malachi. You see the word again almost more wonderfully presented here than in other instances. We esteemed him not. We thought nothing of Him; we set no value upon Him; His worth in our sight was nothing, and we spurned Him from us. He came to His own, and they received Him not; they perceived no beauty in Him that they should desire Him. But the Elect Remnant esteemed the name of the Lord; they thought upon his namethey set a high value thereon.

To follow this thought a little further in order that we may get additional light upon it, turn to the letter of Paul to the Php 4:8 : Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. The Greek word translated think here is a word which means Take an inventory. What are the things of which men, as a rule, take an inventory? Things which they value; and Paul, in writing, is practically saying, Do not reckon as riches things perishing; but those things which make you rich indeed, the things which are true, honest, just, pure, lovely, of good report, take an inventory of these, keep your mind upon them, set a value upon them. In the Septuagint the translators have taken this word which Paul uses and have used it in the three cases in Isaiahto which we have already referredso that when you read, These men thought on the name of the Lord, it is not a matter of little moment; they did not simply meditate upon His name, and meet together to endeavour to comprehend its deep riches. All this I believe they did; but their position as described by this word is far more wonderful than that. It is that they set value upon the name of the Lord, esteemed it, made an inventory in it, accounted it as their property, wealth, riches. It was the chief thing; nothing else was worth consideration to these faithful people. They took an inventory in the name of the Lord.1 [Note: G. Campbell Morgan, Wherein? 74.]

Their Motives

What are the motives which lead to Christian fellowship? Four may be mentioned.

1. The first is the intense love and interest begotten in us when once the facts of redemption have taken possession of our heart. We profess to believe that God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. If we really believe it, is it conceivable that we can speak freely of the weather, of events of our day, of politics, of commerce, of literature, of science, and can absolutely close our lips on the one topic which is not of time but of eternity? Is there not something faulty if we cannot enjoy Christian intercourse with congenial souls such as may lead to our doing greater honour to Gods most holy name?

Whilst man is by nature a social being, it is only in the possession of a common religious life that the social principle and spirit find their highest expression and their unrestricted development. The need for friendly intercourse and fellowship is chiefly and most intensely felt in connection with the deepest and strongest feelings and aspirations and convictions of the soul; and there are no feelings or experiences which so vitally affect us as those of the religious life. Religious friendship and religious communion may, in truth, be claimed as almost essential to the culture and growth of personal religion. As a matter of fact and of history, religion has always shown itself as a social bond; in its higher and purer and more ethical forms, in particular, it has established and fostered, more or less fully, the sentiment of brotherhood among those who held a common faith and who aspired and struggled towards the same ideals. In the case of those who acknowledge in Christ the supreme revelation of the Divine, this has been an outstanding characteristic.

We all are servants of one Master, Christ;

Bound by one law, redeemed by one love,

And every brow sealed with the self-same print

Of blessd brotherhood.1 [Note: J. M. Hodgson, Religion: The Quest of the Ideal, 95.]

2. The second motive is the truth of the Body of Christ. If each one of us is a member of Christ, is it conceivable that he has nothing to receive from other members? Look at the colours of the rainbow. Their beauty lies in their harmony. Is it not so in the Body of Christ? Surely each one of us has been made with some distinct idea in the mind of God, and to reflect some special ray of Divine light. It is only when these rays are combined that we have any real idea of the manifold wisdom of God. In every parish or community there is an exquisite variety of gift, of development, of power. Take any one body of men, and you will find a variety of spiritual gifts in them. Enlarge the field, and take the whole communityvillage, town, school, universityand you will find a greater variety still. Enlarge still further, and take in the whole Church of Christ, and it becomes evident at once that the gifts of the whole body are needed if the kingdoms of this world are to become the kingdoms of our Lord and of His Christ. A selfish, isolated religion, which contents itself with drawing stores from heaven for itself, as though it had no relation, either in giving or in receiving, with other men, is so spurious a form of Christianity that the very stores which it draws are likely to be corrupted. Only as we speak one with another under conditions laid down for us in the Word of God have we due security for the preservation of our own faith amid the temptations of the world and for the transmission of our heritage to successive and ever-increasing generations.

All saints that are united to Jesus Christ their Head, by His Spirit, and by faith, have fellowship with Him in His graces, sufferings, death, resurrection, and glory; and, being united to one another in love, they have communion in each others gifts and graces, and are obliged to the performance of such duties, public and private, as do conduce to their mutual good, both in the inward and outward man. Saints by profession are bound to maintain an holy fellowship and communion in the worship of God; and in performing such other spiritual services as tend to their mutual edification; as also in relieving each other in outward things according to their several abilities and necessities. Which communion, as God offereth opportunity, is to be extended unto all those who in every place call upon the name of the Lord Jesus.1 [Note: Westminster Confession of Faith, chap. xxvi.]

3. A third motive is corresponding spiritual experiences. Every student of his own heart has been amazed and delighted to discover the harmony of religious feelings which exists throughout the Church. As the veteran has revealed the history of his struggles, the juvenile soldier has felt his heart quivering with the sensations so graphically described by the aged warrior; as the thoughtful Christian has propounded his difficulties, how often have we felt them to be the very difficulties which have perplexed and disquieted our own minds; and as we have listened to the statement of the distractions which have marred and enfeebled the devotions of others, we have felt that the same shadow has stretched over our own altar and prevented our view of the Saviours benignant countenance.

Religious life has a large element of feeling, and our feelings have a greater value when they are shared. They then become real sources of insight. We need to feel the common joy or grief in order to understand fully their inner meaning. The interaction of doing and feeling is a matter of very great practical importance. There is a danger of giving too great a predominance to Christian emotion. It is a very blessed thing to enjoy the feelings that can be evoked by the sharing of Christian experience; but the consequences of allowing ourselves the luxury of deep and strong emotions which evaporate without having produced any worthy effective action have often been pointed out by the psychologist. If we want to feel the joy and blessedness of the deepest common emotion, we ought to give very much more prominence to the life of common action. If we can work together for the things of the Kingdom, if we can combine to give a good and effective witness for Christ, and share with each other the toil, the patience, the disappointments, and the successes of common activity, we may then safely allow ourselves to taste to the full the blessedness of those deep emotional experiences which we have been taught to prize so highly.1 [Note: W. Bradfield, Personality and Fellowship, 195.]

4. The fourth motive is one which is suggested by a knowledge of human nature. It is notorious that in every condition of life there are those who are stronger and those who are weaker. Some are born to lead, others seem bound to depend on those who are stronger than themselves. If so, is it not criminal if we keep to ourselves the Divine gift of strength, and refuse to give of our knowledge and experience to some weaker brother, or refuse to receive what some brother or sister has to impart to us?

Throughout life Darwin was subject to violent paroxysms of pain, which often occasioned great alarm to his friends. He was never able to work consecutively for more than twenty minutes without interruption from these infirmities, which so enfeebled him that even a brief journey to London was exhausting. Burdened with extraordinary difficulties, he achieved his results by the exercise of the sternest resolution. His modesty was almost a weakness; and when he confessed, with touching simplicity, that he believed he had acted rightly in steadily following and devoting himself to science, those who revered him knew not which to admire the more, his great gifts or his incurable humility. He was fortunate in his friendships. The names of Wallace, Hooker, Scrope, and Lyell are associated with his fame; and the really impressive worth of these men was not so much their intellectual greatness as the grandeur of character, the unexampled forbearance, and the mutual assistance which distinguished them as coadjutors in a notable cause. Some votaries of science have shown themselves disastrously prejudiced and jealous; they have been more anxious for the priority of their personal claims than for the purity of their motive or the progress of knowledge. But this band of giants dwelt in a fellowship marred by no regrettable incidents, and strove toward the attainment of a great ideal, hand in hand and conjoined in heart, in honour preferring one another.1 [Note: S. P. Cadman, Charles Darwin and Other English Thinkers, 38.]

III

The Occasions

What are the occasions on which Christian fellowship may be enjoyed?

1. They who fear the Lord may be said, most truly and most safely, to speak one to another when they perform in Gods presence their solemn acts of worship. Would that we might oftener see those infallible signs of hearts engaged, the fixed earnest look, the humble reverent posture, the hearty response, the united Amen, which we do witness with thrilling joy on those rare occasions when our thoughts are specially solemnized for the work of worship! We have the firm assurance that God is then effectually present, softening, humbling, and elevating the minds of His servants.

One purpose which seems essentially involved in the possession of spiritual Christianity is the bearing witness for Christ. Those who, by the gift of the Holy Ghost, are clad in spiritual power are thus made mighty that they may be witnesses unto God. This would seem to necessitate an organized system of testimony. The witness cannot be fully given either in the words of acknowledgment or in the deep heart-affection which prompts to the holy life. There must be palpable and public dedicationnot only the understanding enlightened and the heart transformed, but new companionships to supersede the old, not only the head filled with the truth and the heart warmed with its omnipotence of love, but the hand cordial in its grasp and greeting for those who have received like precious faith and power. Disciples of the spirit of Nicodemuswith less excuse than hemay endeavour, under the shadows of the night, to come to Jesus; but their cowardice dishonours the Master, and enfeebles their own souls. Though the spirit of active persecution slumbers, no age of the world will be without its Pharisees who hinder; and the brand would be as disgraceful now as when it was originally affixed upon the recreant hearts of oldAmong the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: for they loved the praise of men more than the praise of God. In some great rallying time of patriotism, the trusted men are not those who trim between opposing parties as the balance of interest inclines, and whose defection would surprise neither the one nor the other. In some Thermopylae of a nations liberties, or some Marathon of its triumph, they are the crowned if they live; and, if they fall, they are inurned amid a countrys tears, who look proudly to Heaven from the death-bed of fame. There is no armour for the back in the Christians panoply Divine; and they are the trusted soldiers in Immanuels army who are not stragglers on a foray, or free-lances in a guerilla warfare, but resolute bands in the sacramental host which is marshalled for the conquest of the world.

The marching orders of the spiritual world are often stern enough, as stern sometimes, and as seeming hopeless, as those for the Balaclava charge, or of a forlorn hope.

Here, again, let us turn to our New Testament. We get a glimpse there of lifes marching orders as they were interpreted by one of its chief characters. Have we grumblers, comfortably housed meanwhile, with families and friends, with incomes, with all our easy securities, ever tried to picture to ourselves the actual state of things which Paul describes as his daily condition? In journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness! And this career winds up in the Roman prison, and then, if report speaks truly, as one of Neros victims, going out as one of those human flambeaux set alight to illuminate his gardens. Plainly not much provision for the human comforts here! And yet the man was content and joyful. He was a soldier on the march, Gods soldier, with Gods orders in his mind, and Gods comfort in his soul. And these are the marching orders for you and for me. They have been good enough for millions of souls, who have been happy in the possession of them; happy, not from fancy conjunctions of prosperous circumstances, but because they felt themselves to be here to become what God would have them be, and to accomplish what God would have them do.1 [Note: J. Brierley, Faiths Certainties (1914), 17.]

2. Still, we must in this life ever be more closely attached to some particular Christians than to others; and the number of every mans dear and intimate friends must of necessity be small. Yet it is to these that the words of the text especially apply: They that feared the Lord spake one with another. This should be true of the society of Christians in general: but it is, and ought to be, much more so of those who take sweet counsel together, and are bound to one another by the closest ties of personal friendship. It can hardly be told how great is their loss who know not the comfort of Christian friends: in youth, more particularly, he who is without them loses the most powerful earthly instrument by which he is saved from temptation, and encouraged to good. Parents or teachers can do little in comparison; because the difference of age deprives what they say of much of its weight, and destroys at the same time that equality which makes the influence of a friend so much less suspected, and listened to, therefore, so much more readily. Equality of age and similarity in outward circumstances, draw men most closely to one another, and therefore give them additional opportunities for becoming fully acquainted with each others characters. Friends are sharers together in each others amusements and pleasures; they are together in those hours of free and careless mirth which the presence of persons of a different age would instantly check. At such times every ones experience can inform him how easily mirth may be turned into sin; how easily the heart may be hardened, and the conscience dulled by the conversation and example of unchristian associates. Whereas Christian friends gain strength, and impart it to one another in the very midst of their temptations, and even of their falls. Growth in grace is ever gradual: and Christians in their youth are somewhat like the good men who lived in the earlier ages, or in what may be called the youth of the world: that is, their consciences are less enlightened than they become at a more advanced age; they are less exalted in their notions of what they should not do, and of what Christ would love to find in them. There is much, therefore, in their lives that requires amendment: but, if they are Christians in earnest, they gradually lead one another on to higher views; a knowledge of their mutual faults makes them unreserved to each other; they are not afraid of saying all that is in their hearts; they make known to each other their particular difficulties and temptations; they feel that they are engaged in the same struggle; and each is often able to give assistance to the other on one point, whilst in others he may himself require to be aided in his turn. So they go on from strength to strength, till they come together in maturer years to a more advanced state of Christian obedience: with natural faults repressed or subdued, with more enlarged views of the wisdom of God in Christ Jesus, and a more enlightened sense of the claims which God has upon the entire devotion of their hearts to His service.

No doubt it requires a very genuine humility for some men to anticipate getting any good from the company of people who have not been blessed with their own educational or social privileges, but it is one of the cases where assuredly God gives grace to the humble. Many a Christian saint can testify that he has received, and, so far as he is able to judge, received far more than he has given, from fellowship with some apparently extremely unlikely person into whose company he has been thrown, and with whom he has talked and prayed about the things of God.1 [Note: W. Bradfield, Personality and Fellowship, 174.]

In a letter that she wrote in 1873 to Mr. J. W. Cross, whom she married after the death of George Henry Lewes, George Eliot showed how strong her feeling for religion and her craving for spiritual fellowship had become. All the great religions of the world, she writes, historically considered, are rightly the objects of deep reverence and sympathy. They are the record of spiritual struggles, which are the types of our own. This is to me pre-eminently true of Hebrewism and Christianity, on which my own youth was nourished. And in this sense I have no antagonism towards any religious belief, but a strong overflow of sympathy. Every community, met to worship the highest good (which is understood to be expressed by God) carries me along with its current; and if there were not reasons against my following such an inclination, I should go to church or chapel constantly, for the sake of the delightful emotions of fellowship which come over me in religious assembliesthe very nature of such assemblies being the recognition of a binding belief or spiritual law which is to lift us into a willing obedience and save us from the slavery of unregulated passion or impulse.1 [Note: Life of George Eliot, by J. W. Cross, ii. 365.]

The last of his Church Congress papers, that on The Communion of Saints, seems peculiarly associated with Peterborough, and is published in a volume of Peterborough Sermons. The subject, too, is one so very dear to himself. He had an extraordinary power of realizing this Communion. It was his delight to be alone at night in the great Cathedral, for there he could meditate and pray in full sympathy with all that was good and great in the past. I have been with him there on a moonlight evening when the vast building was haunted with strange lights and shades, and the ticking of the great clock sounded like some giants footsteps in the deep silence. Then he had always abundant company. Once a daughter in later years met him returning from one of his customary meditations in the solitary darkness of the chapel at Auckland Castle, and she said to him, I expect you do not feel alone? Oh no, he said, it is full, and as he spoke his face shone with one of his beautiful smiles.2 [Note: A. Westcott, Life and Letters of Brooke Foss Westcott, i. 312.]

The Fellowship of the Saints

Literature

Arnold (T.), Sermons, i. 181, 190.

Arnold (T. K.), Sermons Preached in a Country Village, 143.

Bell (C. D.), The Name above Every Name, 85.

Blackwood (A.), Christian Service, 127.

Brown (J. B.), The Sunday Afternoon, 20, 29.

Burrows (H. W.), Parochial Sermons, iii. 241.

De Quetteville (P. W.), Short Studies on Vital Subjects, 122.

Jacob (E.), in Oxford University Sermons, 368.

Little (H. W.), Arrows for the Kings Archers, No. 44.

Macaskill (M.), A Highland Pulpit, 15.

Merson (D.), Words of Life, 289.

Moule (H. C. G.), Thoughts for the Sundays of the Year, 117.

Parker (J.), Sermons (Cavendish Pulpit), No. 18.

Pierson (A. T.), The Making of a Sermon, 167.

Punshon (W. M.), Sermons, ii. 267.

Randolph (B. W.), The Threshold of the Sanctuary, 43.

Robertson (F. W.), Sermons, iv. 200.

Thomas (J.), Myrtle Street Pulpit, iv. 81.

Vaughan (C. J.), Memorials of Harrow Sundays, 324.

Vaughan (J.), Sermons (Brighton Pulpit), New Ser., xvii. (1879), No. 1

Christian World Pulpit, lxiv. 33 (J. G. Greenhough).

Literary Churchman, xxxii. (1886) 376 (E. J. Hardy).

Fuente: The Great Texts of the Bible

that feared: Mal 3:5, Mal 4:2, Gen 22:12, 1Ki 18:3, 1Ki 18:12, Job 28:28, Psa 33:18, Psa 111:10, Psa 112:1, Psa 147:11, Isa 50:10, Act 9:31, Act 10:2, Rev 15:4

spake: Deu 6:6-8, 1Sa 23:16-18, Est 4:5-17, Psa 16:3, Psa 66:16, Psa 73:15-17, Psa 119:63, Pro 13:20, Eze 9:4, Dan 2:17, Dan 2:18, Luk 2:38, Luk 24:14-31, Joh 1:40-47, Joh 12:20-22, Act 1:13, Act 2:1, Act 4:23-30, Eph 5:19, 1Th 5:11, 1Th 5:14, Heb 3:13, Heb 10:24, Heb 12:15

and the: 2Sa 7:1, 2Ch 6:7, Psa 139:4, Mat 18:19, Mat 18:20, Act 4:31-33

a book: Est 2:23, Est 6:1, Job 19:23-25, Psa 56:8, Isa 65:6, Dan 7:10, Mat 12:35-37, Rev 20:12

that thought: Psa 10:4, Psa 20:7, Psa 94:19, Psa 104:33, Isa 26:3, Isa 26:8, Heb 4:12, Heb 4:13

Reciprocal: Deu 6:7 – shalt talk 2Ki 4:1 – thy servant did fear 2Ki 22:18 – thus shall ye 1Ch 16:9 – Sing unto Psa 61:5 – heritage Psa 103:13 – them Psa 115:13 – He will bless Psa 119:74 – fear thee Psa 139:16 – in thy book Pro 13:13 – he Pro 14:26 – fear Pro 19:23 – fear Ecc 2:16 – there is Isa 34:16 – Seek Jer 8:6 – hearkened Luk 1:50 – General Luk 2:17 – General Luk 17:34 – two Joh 1:35 – and two Act 10:4 – thy Eph 4:29 – that which Col 4:6 – your

Fuente: The Treasury of Scripture Knowledge

Mal 3:16. Going back to the subject in verse 12 and others, the prophet looks forward to some of the glorious features of the Gospel age. .Then is an adverb of time, referring to things that were to be done in the Gospel system under Christ. The past tense is a grammatical form often used in prophetic writings, but it was several centuries in the future when Malachi wrote it. Space often are from one word which is DABAR and Strong defines it, “A primitive root; perhaps properly to arrange; but used figuratively (of Words) to speak.” Young defines it. “To speak (consult) together.” Among the many words by which it has been rendered in the King James Version are answer, communication, counsel, language, message, promise. question, r eason, r eport, re- quest, saying, speech, talk, aud word: the last one is used 770 times. With all this critical intormation at hand it would indicate that the wording in our common version is justified. It undoubtedly means that the citizens in the kingdom of Christ were to be in close touch with each other, which would require that they assemble whenever they can. This all agrees with the admonition at Paul in Hebrews that the disciples of Christ should not forsake the assembling together of tbemselves (Heb 10:25). Book of remembrance does not mean that God needs any mechanical plan to keep Him from forgetting anything. The expression is used figuratively and means that the names of God’s Children are carefully inscribed in the heavenly record, and the fact is spoken of as being recorded in a book. (See Luk 10:20; Heb 12:23; Rev 3:5 Rev 21:27.)’

Fuente: Combined Bible Commentary

Mal 3:16-17. Then When contempt of God was grown to such a height; they that feared the Lord Those that were truly religious, that knew Gods judgments to be a great deep, and that his ways are as high above our ways as heaven is above the earth; spake often one to another Conversed together about spiritual things the more frequently: for though it is not said what was the subject of their conversation with each other, yet we have reason to believe it was as good concerning God and his providence as the discourse of the wicked was evil. They spake what was right concerning Gods justice and mercy, his holiness, forbearance, and long-suffering, his wisdom and equity in his government of the world in general, and of his church and the members of it in particular. And by their pious discourse they endeavoured to arm each other against the impressions which such wicked suggestions as those above mentioned might otherwise have made upon their minds; and to confirm one another in piety and virtue. And the Lord hearkened and heard Took a special notice of what these pious persons did and said. And a book of remembrance was written It was as safely laid up in his memory as if it had been entered into a register, in order to be produced at the day of judgment to their praise and honour: see the margin. The words are a beautiful allusion to the records kept by kings, Est 6:1. And they shall be mine It shall appear how dear they are to me, when the time comes in which I shall separate the precious from the vile, the vessels of honour from those of dishonour, 2Ti 2:20. In the day of the execution of my judgments they shall be distinguished and preserved safe, as choice jewels are wont to be. And I will spare them as a man spareth his own son, &c. They shall be spared, pitied, and loved, and I will preserve them from those calamities which shall fall upon the wicked and unbelieving, with the same tenderness which a father shows to a dutiful son. The period especially referred to may be the Roman war under Titus. When God should utterly cut off the Jewish Church and nation for their infidelity, the remnant among them, that should be found to believe his word, and having waited for the Messiah, the consolation of Israel, should welcome him when he came; these, being admitted into the Christian Church, should become a peculiar people to God, and God would take care of them, that they should not perish with the unbelievers, but that they should be hid in the day of the Lords anger against that nation. These pious ones should have all the glorious privileges of Gods Israel appropriated to them, and centring in them. They should be a peculiar treasure unto him, when the rest were rejected; should be vessels of mercy and honour when the rest should be made vessels of wrath and dishonour. This, however, is very applicable to all the faithful people of God, and the distinction he will put between them and others, in the great day of final accounts.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

3:16 {o} Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard [it], and a {p} book of remembrance was written before him for them that feared the LORD, and that thought upon his name.

(o) After these admonitions of the Prophet, some were strongly touched, and encouraged others to fear God.

(p) Both because the thing was strange that some turned to God in that great and universal corruption, and also that this might be an example of God’s mercies to all repentant sinners.

Fuente: Geneva Bible Notes

Upon hearing the Lord’s rebuke through His prophet, some of Malachi’s hearers who genuinely feared the Lord got together. Evidently they discussed Malachi’s message and agreed among themselves that they needed to repent. They even wrote down their commitment on a scroll.

"Almost surely this was a scroll that contained their names as signatories to some sort of statement of their commitment to Yahweh in faith that they were disassociating themselves from the prevailing sins, that his promises were reliable, and that his covenant was to be kept. In other words, it was a covenant renewal document." [Note: Stuart, p. 1382.]

Yahweh paid attention to their heart attitude and heard what they said.

"How can an individual remain faithful to God in a faithless world? Malachi gave three tips for developing a lifestyle of faithfulness.

• Vow to be faithful to God, even if those around you are not. Consider writing your own ’scroll of remembrance.’

• Surround yourself with a group of likeminded individuals for encouragement. This group ’talked with each other’ (Mal 3:16) as they encouraged each other to remain faithful (see Heb 10:25).

• Remember that God’s day of reckoning will come someday. Keep a long-range perspective (1Co 3:12-15)." [Note: Charles H. Dyer, in The Old Testament Explorer, p. 841.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

D. Motivation: the coming day 3:16-4:3

In the first two hortatory speeches the first motivation sections are positive and the second ones are negative. In this last speech the first is mainly positive, but the second is a mixture of positive and negative, though mainly negative.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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