Malachi 4



Verse 9. To execute upon them the judgment written. Israel as a nation had this to do, and did it, and then they rejoiced in the God who gave success to their arms. We praise our God after another fashion; we are not executioners of justice, but heralds of mercy. It would be a sad thing for any one to misuse this text: lest any warlike believer should be led to do so, we would remind him that the execution must not go beyond the sentence and warrant; and we have received no warrant of execution against our fellow men. Christians have no commission of vengeance; it is theirs to execute the command of mercy, and that alone.

This honour have all his saints. All the godly shared in the triumphs of the Lord when he smote Israel's foes. We have like honour, but it is shown in victories of another sort. All the holy ones are sent upon errands by their holy Lord. The honours described in this Psalm are common to all the family of grace; and such service as the Lord appoints is to be undertaken by every one of them, without exception. The Lord honours all his chosen here, and he will glorify them all hereafter: this rule is without exception. Surely in this we have the best argument for glorifying the Lord, wherefore we close our new song with another Hallelujah,

Praise ye the Lord.



Verse 9. This honour have all his saints. All other glories and honours are but feminine, weak, poor things to it. God is their glory; honoured they are with his blessed presence, honoured with his sight, with his embraces; they see him and enjoy him. This is the very glory of their honour, the height and pitch of all, for "in thy presence is joy, and at thy right hand there is pleasure for evermore", honour advanced into eternal glory; and "this honour" also "have all his saints"; some in spe, and some in re, some in hope, and some in deed; all either in promise or in possession. --Mark Frank.

Verse 9. This honour have all his saints. "His saints" emphatically; Divine providence foreseeing that in after ages some would usurp the title of saintship to whom it did not belong. "His saints" exclusively; casting out saint traitors, as Beckett and Garnet; saint hypocrites, and many others; who, in the same sense as auri sacra fames, may be termed sacri, or sancti, saints. But, what honour have all his saints? Mark what went before -- "as it is written"; but by whom, and where? Though chapters and verses be of later date, the Holy Spirit might have cited the book. O no! He, to quicken our industry, refers us to the Word at large. However, "search the Scriptures", and therein we shall meet with many honours afforded to the saints; both whilst they were living, and when they were dead.

Honour to their memories is sometimes paid them very abundantly, even by those who formerly were so niggardly and covetous as not to afford them a good word in their lifetime.

Many are made converts by the godly ends of good men; as the centurion himself, who attended and ordered the crucifying of Christ, after his expiring broke forth into that testimony of him, -- "Verily, this was the Son of God." So, such as rail at, revile, curse, condemn, persecute, execute pious people, speak other language of them when such men have passed the purgation of death, and confess them faithful and sincere servants of God.

The last "honour" is imitation of their virtuous examples. The Papists brag that Stapleton, their great controversial divine, was born on that very day whereon Sir Thomas More was put to death; but Providence so ordereth it that out of the ashes of dead saints many living ones do spring and sprout, by following the pious precedents of such godly persons deceased. --Thomas Fuller in "Abel Redivivus."



Verse 9. The honour common to all saints.   EXPOSITION OF THE PSALMS PREFACE My Preface shall at least possess the virtue of brevity, as I find it difficult to impart to it any other. The delightful study of the Psalms has yielded me boundless profit and ever growing pleasure; common gratitude constrains me to communicate to others a portion of the benefit, with the prayer that it may induce them to search further for themselves. That I have nothing better of my own to offer upon this peerless book is to me matter of deepest regret; that I have anything whatever to present is subject for devout gratitude to the Lord of grace. I have done my best, but, conscious of many defects, I heartily wish I could have done far better. The Exposition here given is my own. I consulted a few authors before penning it, to aid me in interpretation and arouse my thoughts; but, still I can claim originality for my comments, at least so I honestly think. Whether they are better or worse for that, I know not; at least I know I have sought heavenly guidance while writing them, and therefore I look for a blessing on the printing of them. The collection of quotations was an after thought. In fact, matter grew upon me which I thought too good to throw away. It seemed to me that it might prove serviceable to others, if I reserved portions of my reading upon the various Psalms; those reserves soon acquired considerable bulk, so much so that even in this volume only specimens are given and not the bulk. One thing the reader will please clearly to understand, and I beg him to bear it in mind; I am far from endorsing all I have quoted. I am neither responsible for the scholarship or orthodoxy of the writers. The names are given that each author may bear his own burden; and a variety of writers have been quoted that the thoughts of many minds might be before the reader. Still I trust nothing evil has been admitted; if it be so it is an oversight. The research expended on this volume would have occupied far too much of my time, had not my friend and amanuensis Mr. John L. Keys, most diligently aided me in investigations at the British Museum, Dr. William's Library, and other treasuries of theological lore. With his help I have ransacked books by the hundred, often without finding a memorable line as a reward, but at other times with the most satisfactory result. Readers little know how great labour the finding of but one pertinent extract may involve; labour certainly I have not spared: my earnest prayer is that some measure of good may come of it to my brethren in the ministry and to the church at large. The Hints to the Village Preacher are very simple, and an apology is due to my ministerial readers for inserting them, but I humbly hope they may render assistance to those for whom alone they are designed, viz., lay preachers whose time is much occupied, and whose attainments are slender. Should this first volume meet with the approbation of the judicious, I shall hope by God's grace to continue the work as rapidly as I can consistently with the research demanded and my incessant pastoral duties. Another volume will follow in all probability in twelve months' time, if life be spared and strength be given. It may be added, that although the comments were the work of my health, the rest of the volume is the product of my sickness. When protracted illness and weakness laid me aside from daily preaching, I resorted to my pen as an available means of doing good. I would have preached had I been able, but as my Master denied me the privilege of thus serving him, I gladly availed myself of the other method of bearing testimony for his name. O that he may give me fruit in this field also, and his shall be all the praise. C. H. Spurgeon Clapham, December, 1869. --------------------------------------------------- PSALM Title . This Psalm may be regarded as THE PREFACE PSALM, having in it a notification of the contents of the entire Book. It is the psalmists's desire to teach us the way to blessedness, and to warn us of the sure destruction of sinners. This, then, is the matter of the first Psalm, which may be looked upon, in some respects, as the text upon which the whole of the Psalms make up a divine sermon. Division . This Psalm consists of two parts: in the first ( Psalms 1:1-3 ) David sets out wherein the felicity and blessedness of a godly man consisteth, what his exercises are, and what blessings he shall receive from the Lord. In the second part ( Psalms 1:4-6 ) he contrasts the state and character of the ungodly, reveals the future, and describes, in telling language, his ultimate doom.   EXPOSITION Verse 1 . BLESSED -- see how this Book of Psalms opens with a benediction, even as did the famous Sermon of our Lord upon the Mount! The word translated "blessed" is a very expressive one. The original word is plural, and it is a controverted matter whether it is an adjective or a substantive. Hence we may learn the multiplicity of the blessings which shall rest upon the man whom God hath justified, and the perfection and greatness of the blessedness he shall enjoy. We might read it, "Oh, the blessednesses!" and we may well regard it (as Ainsworth does) as a joyful acclamation of the gracious man's felicity. May the like benediction rest on us! Here the gracious man is described both negatively ( Psalms 1:1 ) and positively ( Psalms 1:2 ). He is a man who does not walk in the counsel of the ungodly. He takes wiser counsel, and walks in the commandments of the Lord his God. To him the ways of piety are paths of peace and pleasantness. His footsteps are ordered by the Word of God, and not by the cunning and wicked devices of carnal men. It is a rich sign of inward grace when the outward walk is changed, and when ungodliness is put far from our actions. Note next, he standeth not in the way of sinners. His company is of a choicer sort than it was. Although a sinner himself, he is now a blood washed sinner, quickened by the Holy Spirit, and renewed in heart. Standing by the rich grace of God in the congregation of the righteous, he dares not herd with the multitude that do evil. Again it is said, nor sitteth in the seat of the scornful. He finds no rest in the atheist's scoffings. Let others make a mock of sin, of eternity, of hell and heaven, and of the Eternal God; this man has learned better philosophy than that of the infidel, and has too much sense of God's presence to endure to hear His name blasphemed. The seat of the scorner may be very lofty, but it is very near to the gate of hell; let us flee from it, for it shall soon be empty, and destruction shall swallow up the man who sits therein. Mark the gradation in the first verse: He walketh not in the counsel of the ungodly, Nor standeth in the way of sinners, Nor SITTETH in the SEAT of SCORNFUL. When men are living in sin they go from bad to worse. At first they merely walk in the counsel of the careless and ungodly, who forget God -- the evil is rather practical than habitual -- but after that, they become habituated to evil, and they stand in the way of open sinners who wilfully violate God's commandments; and if let alone, they go one step further, and become themselves pestilent teachers and tempters of others, and thus they sit in the seat of the scornful. They have taken their degree in vice, and as true Doctors of Damnation they are installed, and are looked up to by others as Masters in Belial. But the blessed man, the man to whom all the blessings of God belong, can hold no communion with such characters as these. He keeps himself pure from these lepers; he puts away evil things from him as garments spotted by the flesh; he comes out from among the wicked, and goes without the camp, bearing the reproach of Christ. O for grace to be thus separate from sinners.   EXPLANATORY NOTES AND QUAINT SAYINGS Whole Psalm . As the book of the Canticles is called the Song of Songs by a Hebraism, it being the most excellent, so this Psalm may not unfitly be entitled, the Psalm of Psalms, for it contains in it the very pith and quintessence of Christianity. What Jerome saith on St. Paul's epistles, the same may I say of this Psalm; it is short as to the composure, but full of length and strength as to the matter. This Psalm carries blessedness in the front piece; it begins where we all hope to end: it may well be called a Christian's Guide, for it discovers the quicksands where the wicked sink down in perdition, and the firm ground on which the saints tread to glory. Thomas Watson's Saints Spiritual Delight, 1660. Whole Psalm . This whole Psalm offers itself to be drawn into these two opposite propositions: a godly man is blessed, a wicked man is miserable; which seem to stand as two challenges, made by the prophet: one, that he will maintain a godly man against all comers, to be the only Jason for winning the golden fleece of blessedness; the other, that albeit the ungodly make a show in the world of being happy, yet they of all men are most miserable. Sir Richard Baker, 1640 Whole Psalm . I have been induced to embrace the opinion of some among the ancient interpreters (Augustine, Jerome, etc.), who conceive that the first Psalm is intended to be descriptive of the character and reward of the JUST ONE, i.e. the Lord Jesus. John Fry, B.A., 1842 Verse 1 . The psalmist saith more to the point about true happiness in this short Psalm than any one of the philosophers , or all of them put together; they did but beat the bush, God hath here put the bird into our hand. John Trapp, 1660 Verse 1 . Where the word blessed is hung out as a sign , we may be sure that we shall find a godly man within. Sir Richard Baker. Verse 1 . The seat of the drunkard is the seat of the scornful . Matthew Henry, 1662-1714 Verse 1 . "Walketh NOT ....NOR standeth....NOR sitteth," etc. Negative precepts are in some cases more absolute and peremptory than affirmatives; for to say, "that hath walketh in the counsel of the godly," might not be sufficient; for, he might walk in the counsel of the godly, and yet walk in the counsel of the ungodly too; not both indeed at once, but both at several times; where now, this negative clears him at all times. Sir Richard Baker. Verse 1 . The word fyah is emphatic , that man; that one among a thousand who lives for the accomplishment of the end for which God created him. Adam Clarke, 1844 Verse 1 . "That walketh not in the counsel of the ungodly ." Mark certain circumstances of their differing characters and conduct. The ungodly man has his counsel. The sinner has his way; and The scorner has his seat. The ungodly man is unconcerned about religion; he is neither zealous for his own salvation nor for that of others; and he counsels and advises those with whom he converses to adopt his plan, and not trouble themselves about praying, reading, repentance, etc., etc.; "there is no need for such things; live an honest life, make no fuss about religion, and you will fare well enough at last." Now "blessed is the man who walks not in this man's counsel," who does not come into his measures, nor act according to his plan. The sinner has his particular way of transgressing; one is a drunkard, another dishonest, another unclean. Few are given to every species of vice. There are many covetous men who abhor drunkenness, many drunkards who abhor covetousness; and so of others. Each has his easily besetting sin; therefore, says the prophet, "Let the wicked forsake HIS WAY." ( Isaiah 55:7 ) Now, blessed is he who stands not is such a man's WAY. The scorner has brought, in reference to himself, all religion and moral feeling to an end. He has sat down -- is utterly confirmed in impiety, and makes a mock at sin. His conscience is seared, and he is a believer in all unbelief. Now, blessed is the man who sits not down in his SEAT. Adam Clarke. Verse 1 . In the Hebrew , the word "blessed" is a plural noun, ashrey (blessednesses), that is, all blessednesses are the portion of that man who has not gone away, etc.; as though it were said, "All things are well with that man who," etc. Why do you hold any dispute? Why draw vain conclusions? If a man has found that pearl of great price, to love the law of God and to be separate from the ungodly, all blessednesses belong to that man; but, if he does not find this jewel, he will seek for all blessednesses but will never find one! For as all things are pure unto the pure, so all things are lovely unto the loving, all things good unto the good; and, universally, such as thou art thyself, such is God himself unto thee, though he is not a creature. He is perverse unto the perverse, and holy unto the holy. Hence nothing can be good or saving unto him who is evil: nothing sweet unto him unto whom the law of God is not sweet. The word "counsel" is without doubt here to be received as signifying decrees and doctrines, seeing that no society of men exists without being formed and preserved by decrees and laws. David, however, by this term strikes at the pride and reprobate temerity of the ungodly. First, because they will not humble themselves so far as to walk in the law of the Lord, but rule themselves by their own counsel. And then he calls it their "counsel," because it is their prudence, and the way that seems to them to be without error. For this is the destruction of the ungodly -- their being prudent in their own eyes and in their own esteem, and clothing their errors in the ga
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