16 Then those who feared Yahweh spoke one with another; and Yahweh listened, and heard, and a book of memory was written before him, for those who feared Yahweh, and who honored his name.
*Minor differences ignored. Grouped by changes, with first version listed as example.
In this verse the Prophet tells us that his doctrine had not been without fruit, for the faithful had been stimulated, so that they animated one another, and thus restored each other to a right course. They who explain the words -- that the faithful spoke, indefinitely, pervert the meaning of the Prophet, and they also suppress the particle 'z, az, then. The very subject proves that a certain time is denoted, as though the Prophet had said, that before he addressed the people and vehemently reproved their vices, there was much indifference among them, but that at length the faithful were awakened. We are hence taught that we are by nature slothful and tardy, until God as it were plucks our ears; there is therefore need of warnings and stimulants. But let us also learn to attend to what is taught, lest it should become frigid to us. We ought at the same time to observe, that all were not moved by the Prophet's exhortations to repent, but those who feared God: the greater part no doubt securely went on in their vices, and even openly derided the Prophet's teaching. As then the truth profited only those who feared God, let us not wonder that it is despised at this day by the people in general; for it is given but to a few to obey God's word; and the conversion of the heart is the peculiar gift of the Holy Spirit. There is therefore no reason for pious teachers to despond, when they do not see their doctrine received everywhere and by all, of when they see that but a few make any progress in it; but let them be content, when the Lord blesses their labor and renders it profitable and fruitful to some, however small their number may be. But the Prophet not only says that individuals were Touched with repentance, but also that they spoke among themselves; [1] 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 [2] With regard to the participle chsvym, cheshebim, the verb chsv, chesheb, means to reckon or to count, and also to think; and so some render it here, "Who think of his name." And doubtless this is a rare virtue; for we see that forgetfulness easily creeps over us, which extinguishes the fear of God, so that we take such a liberty, as though they who forget God can sin with impunity: and hence it is said often in the Psalms, that the fear of God is before the eyes of the godly. This seems frigid at the first view; but he who remembers God has made much progress in his religious course; and we also find by experience that the mere remembrance of God, when real, is a bridle to us sufficiently strong to restrain all our depraved lusts. But as the price of a thing is attained by reckoning, the other version is appropriate, -- that the faithful value or esteem the name of God. [3] It follows --
1 - 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.
2 - In the "book of remembrance" we have an allusion to the records kept by kings. See Ezra 6:2,3; Esther 6:1,2. -- Ed.
3 - 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.
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 people's 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 Daniel 7:10, "the judgment was set, and the books were opened." And John says Revelation 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, Exodus 32:32, "If not, blot me out of Thy book which Thou hast written;" and David, prophesying, prays Psalm 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 Luke 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 Malachi 1:6. "despised;" as, of Christ, when He should come, it is said Isaiah 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."
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, Esther 6:1, of such as had performed signal services, and who should be the first to be rewarded.
(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.
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 Hosea 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 Malachi 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 Ezra 4:15 Esther 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.
"Then," when the ungodly utter such blasphemies against God, the godly hold mutual converse, defending God's righteous dealings against those blasphemers (Hebrews 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 (1-Kings 19:18; Romans 11:4).
feared the Lord--reverential and loving fear, not slavish terror. When the fire of religion burns low, true believers should draw the nearer together, to keep the holy flame alive. Coals separated soon go out.
book of remembrance . . . for them--for their advantage, against the day when those found faithful among the faithless shall receive their final reward. The kings of Persia kept a record of those who had rendered services to the king, that they might be suitably rewarded (Esther 6:1-2; compare Esther 2:23; Ezra 4:15; Psalm 56:8; Isaiah 65:6; Daniel 7:10; Revelation 20:12). CALVIN makes the fearers of God to be those awakened from among the ungodly mass (before described) to true repentance; the writing of the book thus will imply that some were reclaimable among the blasphemers, and that the godly should be assured that, though no hope appeared, there would be a door of penitence opened for them before God. But there is nothing in the context to support this view.
With these foolish speeches the prophet proceeds in Malachi 3:16. to contrast the conduct of those who fear God, pointing to the blessing which they derive from their piety. Malachi 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. Malachi 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. Malachi 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." אז, 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 (Esther 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. Psalm 56:9; Daniel 7:10). This book was written לפניו, 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. ליראי is a dat. com.: "for those who fear God," i.e., for their good. חשׁב שׁם, to consider or value the name of the Lord (cf. Isaiah 13:17; Isaiah 33:8). This writing was done because the Lord would make them His own on the day of His coming, and show them mercy. Layyōm: for the day = on the day; the lamed denoting the time, as in Isaiah 10:3; Genesis 21:2, etc. The day which Jehovah makes is the day of the judgment which attends His coming. Segullâh is the object, not to ‛ōseh, as we might suppose according to the accents, but to hâyū: they will be my possession on the day which I create. This is evident partly from a comparison of Malachi 4:3, where the words יום אשׁר אני עשׂה recur, and partly from the original passage in Exodus 19:5 : ye will be to me segullâh, 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 Colossians 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 Malachi 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. שׁבתּם before ראיתם 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 (Exodus 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). ראה בין does not mean to look in between (Hitzig), but בּין is used in the sense of a substantive, signifying that which is between the two, the difference between the two. That בּין was originally a noun is evident from the dual הבּינים in 1-Samuel 17:4, 1-Samuel 17:23.
Then - When contempt of God was grown so high. That feared the Lord - Those that were truly religious. Spake often - Conversed together the more frequently. And a book - All this is spoken after the manner of men. For them - On their behalf.
*More commentary available at chapter level.