Your words have been stout against Me - , probably "oppressive to Me," as it is said, the famine was strong upon the land. And ye have said, "What have we spoken among ourselves against Thee?" Again, the entire unconsciousness of self-ignorance and self-conceit! They had criticized God, and knew it not. "Before, he had said Malachi 2:17. 'Ye have wearied the Lord with your words, and ye said, Wherein have we wearied Him? When ye said, Every one that doeth evil is good in the sight of the Lord'" etc.

Now he repeats this more fully. For the people who returned from Babylon seemed to have a knowledge of God, and to observe the law, and to understand their sin, and to offer sacrifices for sin; to pay tithes, to observe the sabbath, and the rest, commanded in the law of God, and seeing all the nations around them abounding in all things, and that they themselves were in penury, hunger and misery, was scandalized and said, 'What does it benefit me, that I worship the One True God, abominate idols, and, pricked with the consciousness of sin, walk mournfully before God?' A topic, which is pursued more largely in Psalm 73." Only the Psalmist relates his temptations to God, and God's deliverance of him from them; these adopted them and spake them against God. They claim, for their partial and meagre service, to have fulfilled God's law, taking to themselves God's words of Abraham, "he kept My charge" .

Your words have been stout against me - He speaks here to open infidels and revilers.

What have we spoken - They are ready either to deny the whole, or impudently to maintain and defend what they had spoken!

Your words have been stout against me, saith the Lord,.... Hard and strong; they bore very hardly upon him, were exceeding impudent and insolent; murmuring at his providence; arraigning his justice and goodness; and despising his word, worship, and ordinances. Aben Ezra says, this is a prophecy concerning the time to come, that is, the times of the Messiah; and so it describes the Jews in his times.

Yet ye say, what have we spoken so much against thee? or "what have we spoken against thee?" as if they were not guilty in any respect, and as if nothing could be proved against them; and as though the Lord did not know what they had said in their hearts, seeing they had not spoken it with their mouths: though the supplement of our translators, "so much", is confirmed by the Targum, which is,

"and if ye say, how (or in what) have we multiplied speech before thee?''

and so Kimchi observes, that the form in which the Hebrew word is denotes much and frequent speaking: and Abarbinel agrees with him, though he rather thinks it has this sense, "what are we spoken of to thee?" what calumny is this? what accusation do they bring against us to thee? what is it that is reported we say against thee? thus wiping their mouths, as if they were innocent and harmless.

The impatient murmuring of the nation. - Malachi 3:13. "Your words do violence to me, saith Jehovah; and ye say, What do we converse against Thee? Malachi 3:14. Ye say, It is vain to serve God; and what gain is it, that we have kept His guard, and have gone about in deep mourning before Jehovah of hosts? Malachi 3:15. And now we call the proud blessed: not only have the doers of wickedness been built up, but they have also tempted God and have been saved." After the Lord has disclosed to the people the cause of His withholding His blessing, He shows them still further, that their murmuring against Him is unjust, and that the coming day of judgment will bring to light the distinction between the wicked and those who fear God. חזק with על, to be strong over any one, does not mean to be harsh or burdensome, but to do violence to a person, to overpower him (cf. Exodus 12:33; 2 Samuel 24:4, etc.). The niphal nidbar has a reciprocal meaning, to converse with one another (cf. Ezekiel 33:30). The conversations which they carry on with one another take this direction, that it is useless to serve God, because the righteous have no advantage over sinners. For שׁמר משׁמרתּו see the comm. on Genesis 26:5. Hâlakh qedōrannı̄th, to go about dirty or black, either with their faces and clothes unwashed, or wrapped in black mourning costume (saq), is a sign of mourning, here of fasting, as mourning for sin (cf. Psalm 35:13-14; Psalm 38:7; Job 30:28; 1 Maccabees 3:48). מפּני יהוה, from awe of Jehovah. The fasting, and that in its external form, they bring into prominence as a special sign of their piety, as an act of penitence, through which they make reparation for certain sins against God, by which we are not to understand the fasting prescribed for the day of atonement, but voluntary fasting, which was regarded as a special sign of piety. What is reprehensible in the state of mind expressing itself in these words, is not so much the complaint that their piety brings them no gain (for such complaints were uttered even by believing souls in their hours of temptation; cf. Psalm 73:13), as the delusion that their merely outward worship, which was bad enough according to what has already been affirmed, is the genuine worship which God must acknowledge and reward. This disposition to attribute worth to the opus operatum of fasting it attacked even by Isaiah, in Isaiah 58:1-14; but after the captivity it continued to increase, until it reached its culminating point in Pharisaism. How thoroughly different the persons speaking here are from the believing souls under temptation, who also appeal to their righteousness when calling upon God in their trouble, is especially clear from their further words in Malachi 3:15. Because God does not reward their fasting with blessing and prosperity, they begin to call the proud sinners, who have happiness and success, blessed. ועתּה is the particle of inference. The participle מאשּׁרים has the force of a futurum instans (cf. Ewald, 306, d), denoting what men prepare to do. Zēdı̄m, the haughty or proud, are the heathen, as in Isaiah 13:11, who are called עשׂי רשׁעה in the following clause. The next two clauses are placed in a reciprocal relation to one another by gam ... gam (cf. Jeremiah 12:16-17; Exodus 1:21), and also, notwithstanding the fact that they have tempted God, are delivered when they fall into misfortune. Bâchan Elohim, to prove or test God, i.e., to call out His judgment through their wickedness.

Your words have been stout {m} against me, saith the LORD. Yet ye say, What have we spoken so much against thee?

(m) The Prophet condemns them of double blasphemy against God: first, in that they said that God had no respect for those that served him, and next, that the wicked were more in his favour than the godly.

13-18. He notices the complaint of the Jews that it is of no profit to serve Jehovah, for that the ungodly proud are happy; and declares He will soon bring the day when it shall be known that He puts an everlasting distinction between the godly and the ungodly.

words . stout-Hebrew, "hard"; so "the hard speeches which ungodly sinners have spoken against Him" (Jude 15) [Henderson].

have we spoken-The Hebrew expresses at once their assiduity and habit of speaking against God [Vatablus]. The niphal form of the verb implies that these things were said, not directly to God, but of God, to one another (Eze 33:20) [Moore].

3:13-18 Among the Jews at this time, some plainly discovered themselves to be children of the wicked one. The yoke of Christ is easy. But those who work wickedness, tempt God by presumptuous sins. Judge of things as they will appear when the doom of these proud sinners comes to be executed. Those that feared the Lord, spake kindly, for preserving and promoting mutual love, when sin thus abounded. They spake one to another, in the language of those that fear the Lord, and think on his name. As evil communications corrupt good minds and manners, so good communications confirm them. A book of remembrance was written before God. He will take care that his children perish not with those that believe not. They shall be vessels of mercy and honour, when the rest are made vessels of wrath and dishonour. The saints are God's jewels; they are dear to him. He will preserve them as his jewels, when the earth is burned up like dross. Those who now own God for theirs, he will then own for his. It is our duty to serve God with the disposition of children; and he will not have his children trained up in idleness; they must do him service from a principle of love. Even God's children stand in need of sparing mercy. All are righteous or wicked, such as serve God, or such as serve him not: all are going to heaven or to hell. We are often deceived in our opinions concerning both the one and the other; but at the bar of Christ, every man's character will be known. As to ourselves, we have need to think among which we shall have our lot; and, as to others, we must judge nothing before the time. But in the end all the world will confess that those alone were wise and happy, who served the Lord and trusted in Him.