Malachi

THE LAST WORD OF PROPHECY

Malachi 3:1 - Malachi 3:12.

Deep obscurity surrounds the person of this last of the prophets. It is questioned whether Malachi is a proper name at all. It is the Hebrew word rendered in Malachi 3:1 of our passage ‘My messenger,’ and this has led many authorities to contend that the prophecy is in fact anonymous, the name being only a designation of office. Whether this is so or not, the name, if it is a name, is all that we know about him. The tenor of his prophecy shows that he lived after the restoration of the Temple and its worship, and the sins which he castigates are substantially those with which Ezra and Nehemiah had to fight. One ancient Jewish authority asserts that he was Ezra; but the statement has no confirmation, and if it had been correct, we should not have expected that such an author would have been anonymous. This dim figure, then, is the last of the mighty line of prophets, and gives strong utterance to the ‘hope of Israel’! One clear voice, coming from we scarcely know whose lips, proclaims for the last time, ‘He comes! He comes!’ and then all is silence for four hundred years. Modern critics, indeed, hold that the bulk of the Psalter is of later date; but that contention has much to do before it can be regarded as established.

The first point worthy of notice in this passage, then, is the concentration, in this last prophetic utterance, of that element of forward-looking expectancy which marked all the earlier revelation. From the beginning, the selectest spirits in Israel had set their faces and pointed their fingers to a great future, which gathered distinctness as the ages rolled, and culminated in the King from David’s line, of whom many psalms sung, and in the suffering Servant of the Lord, who shines out from the pages of the second part of Isaiah’s prophecy. This Messianic hope runs through all the Old Testament, like a broadening river. ‘They that went before cried, Hosanna! Blessed is He that cometh.’

That hope gives unity to the Old Testament, whatever criticism may have to teach about the process of its production. The most important thing about the book is that one purpose informs it all; and the student who misses the truth that ‘the testimony of Jesus is the spirit of prophecy’ has a less accurate conception of the meaning and inter-relations of the Old Testament than the unlearned who has accepted that great truth. We should be willing to learn all that modern scholarship has to teach about the course of revelation. But we should take care that the new knowledge does not darken the old certainty that the prophets ‘testified beforehand of the sufferings of Christ and of the glory that should follow,’ Here, at the very end, stands Malachi, reiterating the assurance which had come down through the centuries. The prophets, as it were, had lit a beacon which flamed through the darkness. Hand after hand had flung new fuel on it when it burned low. It had lighted up many a stormy night of exile and distress. Now we can dimly see one more, the last of his order, casting his brand on the fire, which leaps up again; and then he too passes into the darkness, but the beacon burns on.

The next point to note is the clear prophecy of a forerunner. ‘My messenger’ is to come, and to ‘prepare the way before Me.’ Isaiah had heard a voice calling, ‘Prepare the way of the Lord,’ and Malachi quotes his words, and ascribes the same office to the ‘messenger.’ In the last verses of his prophecy he calls this messenger ‘Elijah the prophet.’ Here, then, we have a remarkable instance of a historical detail set forth in prophecy. The coming of the Lord is to be immediately preceded by the appearance of a prophet, whose function is to effect a moral and religious reformation, which shall prepare a path for Him. This is no vague ideal, but definite announcement of a definite fact, to be realised in a historical personality. How came this half-anonymous Jew, four hundred years beforehand, to hit upon the fact that the next prophet in Israel would herald the immediate coming of the Lord? There ought to be but one answer possible.

Another point to note is the peculiar relation between Jehovah and Him who comes. Emphatically and broadly it is declared that Jehovah Himself ‘shall suddenly come to His temple’; and then the prophecy immediately passes on to speak of the coming of ‘the Messenger of the covenant,’ and dwells for a time exclusively on his work of purifying; and then again it glides, without conscious breach of continuity or mark of transition, into, ‘And I will come near to you in judgment.’ A mysterious relationship of oneness and yet distinctness is here shadowed, of which the solution is only found in the Christian truth that the Word, which was Grod, and was in the beginning with God, became flesh, and that in Him Jehovah in very deed tabernacled among men. The expression ‘the Messenger {or Angel} of the covenant’ is connected with the remarkable representations in other parts of the Old Testament, of ‘the Angel of Jehovah,’ in whom many commentators recognise a pre-incarnate manifestation of the eternal Word. That ‘Angel’ had redeemed Israel from Egypt, had led them through the desert, had been the ‘Captain of the Lord’s host.’ The name of Jehovah was ‘in Him.’ He it is whose coming is here prophesied, and in His coming Jehovah comes to His temple.

We next note the aspect of the coming which is prominent here. Not the kingly, nor the redemptive, but the judicial, is uppermost. With keen irony the Prophet contrasts the professed eagerness of the people for the appearance of Jehovah and their shrinking terror when He does come. He is ‘the Lord whom ye seek’; the Messenger of the covenant is He ‘whom ye delight in.’ But all that superficial and partially insincere longing will turn into dread and unwillingness to abide His scrutiny. The images of the refiner’s fire and the fullers’ soap imply painful processes, of which the intention is to burn out the dross and beat out the filth. It sounds like a prolongation of Malachi’s voice when John the Baptist peals out his herald cry of one whose ‘fan was in His hand,’ and who should plunge men into a fiery baptism, and consume with fire that destroyed what would not submit to be cast into the fire that cleansed. Nor should we forget that our Lord has said, ‘For judgment am I come into the world.’ He came to ‘purify’; but if men would not let Him do what He came for, He could not but be their bane instead of their blessing.

The stone is laid. If we build on it, it is a sure foundation; if we stumble over it, we are broken. The double aspect and effect of the gospel, which was meant only to have the single operation of blessing, are clearly set forth in this prophecy, which first promises purging from sin, so that not only the ‘sons of Levi’ shall offer in righteousness, but that the ‘offerings of Judah and Jerusalem shall be pleasant,’ and then passes immediately to foretell that God will come in judgment and witness against evil-doers. Judgment is the shadow of salvation, and constantly attends on it. Neither Malachi nor the Baptist gives a complete view of Messiah’s work, but still less do they give an erroneous one; for the central portion of both prophecies is His purifying energy which both liken to cleansing fire.

That real and inward cleansing is the great work of Christ. It was wrought on as many of His contemporaries as believed on Him, and for such as did not He was a swift Witness against them. Nor are we to forget that the prophecy is not exhausted yet; for there remains another ‘day of His coming’ for judgment. The prophets did not see the perspective of the future, and often bring together events widely separated in time, just as, to a spectator on a mountain, distances between points far away towards the horizon are not measurable. We have to allow for foreshortening.

This blending of events historically widely apart is to be kept in view in interpreting Malachi’s prediction that the coming would result in Judah’s and Israel’s offerings being ‘pleasant unto the Lord as in former years.’ That prediction is not yet fulfilled, whether we regard the name of Israel and the relation expressed in it as having passed over to the Christian Church, or whether we look forward to that bringing in of all Israel which Paul says will be as ‘life from the dead.’ But by slow degrees it is being fulfilled, and by Christ men are being led to offer up spiritual sacrifices, acceptable to God.

The more directly Messianic part of this prophecy is closed in Malachi 3:6 by a great saying, which at once gives the reason for the coming and for its severe aspect of witness against sin. The unchangeableness of God, which is declared in His very name, guarantees the continued existence of Israel. As Paul says in regard to the same subject, ‘The calling of God is without change of purpose’ {on His part}. But it is as impossible that God should leave them to their sins, which would destroy them, as that He should Himself consume them. Therefore He will surely come; and coming, will deliver from evil. But they who refuse to be so delivered will forfeit that title and the pledge of preservation which it implies.

A new paragraph begins with Malachi 3:7, which is not closely connected with the promises preceding. It recurs to the prevailing tone of Malachi, the rebuke of negligence in attending to the legal obligations of worship. That negligence is declared to be a reason for God’s withdrawal from them. But the ‘return,’ which is promised on condition of their renewed obedience, can scarcely be identified with the coming just foretold. That coming was to bring about offerings of righteousness which should be pleasant to the Lord. This section {Malachi 3:7 - Malachi 3:12} promises blessings as results of such offerings, and a ‘return’ of Jehovah to His people contingent upon their return to Him. If the two sections of this passage are taken as closely connected, this one must describe the consequences of the coming. But, more probably, this accusation of negligence and promise of blessing on a change of conduct are independent of the previous verses. We, however, may fairly take them as exhibiting the obligations of those who have received that great gift of purifying from Jesus Christ, and are thereby consecrated as His priests.

The key-word of the Christian life is ‘sacrifice’-surrender, and that to God. That is to be stamped on the inmost selves, and by the act of the will, on the body as well. ‘Yield yourselves to God, and your members as instruments of righteousness to Him.’ It is to be written on possessions. Malachi necessarily keeps within the limits of the sacrificial system, but his impetuous eloquence hits us no less. It is still possible to ‘rob God.’ We do so when we keep anything as our own, and use it at our own will, for our own purposes. Only when we recognise His ownership of ourselves, and consequently of all that we call ‘ours,’ do we give Him His due. All the slave’s chattels belong to the owner to whom he belongs. Such thorough-going surrender is the secret of thorough possession. The true way to enjoy worldly goods is to give them to God.

The lattices of heaven are opened, not to pour down, as of old, fiery destruction, but to make way for the gentle descent of God’s blessing, which will more than fill every vessel set to receive it. This is the universal law, not always fulfilled in increase of outward goods, but in the better riches of communion and of larger possession in God Himself. He suffers no man to be His creditor, but more than returns our gifts, as legends tell of some peasant who brought his king a poor tribute of fruits of his fields, and went away from the presence-chamber with a jewel in his hand.

Malachi

THE LAST WORD OF PROPHECY

THE UNCHANGING LORD

Malachi 3:6.

The scriptural revelations of the divine Name are always the basis of intensely practical admonition. The Bible does not think it worth while to proclaim the Name of God without building on the proclamation promises or commandments. There is no ‘mere theology’ in Scripture; and it does not speak of ‘attributes,’ nor give dry abstractions of infinitude, eternity, omniscience, unchangeableness, but lays stress on the personality of God, which is so apt to escape us in these abstract conceptions, and thus teaches us to think of this personal God our Father, as infinite, eternal, knowing all things, and never changing. There is all the difference in our attitude towards the very same truth if we think of the unchangeableness of God, or if we think that our Father God is unchangeable. In our text the thought of Him as unchanging comes into view as the foundation of the continuance of the unfaithful sons of Jacob in their privileges and in their very lives. ‘I am the Lord,’ Jehovah, the Self-existent, the Eternal whose being is not under the limitations of succession and time. ‘Because I am Jehovah, I change not’; and because Jehovah changes not, therefore our finite and mortal selves abide, and our infinite and sinful selves are still the objects of His steadfast love.

Let us consider, first, the unchangeable God, and second, the unchanging God as the foundation of our changeful lives.

I. The unchangeable God.

In the great covenant-name Jehovah there is revealed an existence which reverses all that we know of finite and progressive being, or finite and mortal being, or finite and variable nature. With us there are mutations arising from physical nature. The material must needs be subject to laws of growth and decadence. Our spiritual nature is subject to changes arising from the advancement in knowledge. Our moral nature is subject to fluctuations; circumstances play upon us, and ‘nothing continueth in one stay.’ Change is the condition of life. It means growth and happiness; it belongs to the perfection of creatures. But the unchangeableness of God is the negation of all imperfection, it is the negation of all dependence on circumstances, it is the negation of all possibility of decay or exhaustion, it is the negation of all caprice. It is the assurance that His is an underived, self-dependent being, and that with Him is the fountain of light; it is the assurance that, raised above the limits of time and the succession of events, He is in the eternal present, where all things that were and are, and are to come, stand naked and open. It is the assurance that the calm might of His eternal will acts, not in spasms of successive volitions preceded by a period of indecision and equilibrium between contending motives, but is one continuous uniform energy, never beginning, never bending, never ending; that the purpose of His will is ‘the eternal purpose which He hath purposed in Himself.’ It is the assurance that the clear vision of His infinite knowledge, from the heat of which nothing is hid, has no stages of advancement, and no events lying nebulous in a dim horizon by reason of distance, or growing in clearness as they draw nearer, but which pierces the mists of futurity and the veils of the past and the infinities of the present, and ‘from the beginning to the end knoweth all things.’ It is the assurance that the mighty stream of love from the heart of God is not contingent on the variations of our character and the fluctuations of our poor hearts, but rises from His deep well, and flows on for ever, ‘the river of God’ which ‘is full of water.’ It is the assurance that round all the majesty and the mercy which He has revealed for our adoration and our trust there is the consecration of permanence, that we might have a rock on which to build and never be confounded. Is there anywhere in the past an act of His power, a word of His lip, a revelation of His heart which has been a strength or a joy or a light to any man? It is valid for me, and is intended for my use. ‘He fainteth not, nor is weary.’ The bush burns and is not consumed. ‘I will not alter the thing that has gone out of my lips.’ ‘By two immutable things in which it is impossible for God to lie, we have strong consolation.’

II. The unchanging God as the foundation of our changeful lives.

In the most literal sense our text is true. Because He lives we live also. He is the same for ever, therefore we are not consumed. The foundation of our being lies beyond and beneath all the mutable things from which we are tempted to believe that we draw our lives, and is in God. The true lesson to be drawn from the mutable phenomena of earth is-heaven. The many links in the chain must have a staple. Reason requires that behind all the fleeting shall be the permanent. There must be a basis which does not partake of change. The lesson from all the mutable creation is the immutable God.

Since God changes not, the life of our spirits is not at the mercy of changing events. We look back on a lifetime of changing scenes through which we have passed, and forward to a similar succession, and this mutability is sad to many of us, and in some aspects sad to all, so powerless we are to fix and arrest any of our blessings. Which we shall keep we know not; we only know that, as certainly as buds and blossoms of spring drop, and the fervid summer darkens to November fogs and December frosts, so certainly we shall have to part with much in our passage through life. But if we let God speak to us, the necessary changes that come to us will not be harmful but blessed, for the lesson that the mutability of the mutual is meant to impress upon us is, the permanency of the divine, and our dependence, not on them, but on Him. We may look upon all the world of time and chance and think that He who Himself is unchanging changeth all. The eye of the tempest is a point of rest. The point in the heavens towards which, according to some astronomers, the whole of the solar system is drifting, is a fixed point. If we depend on Him, then change is not all sad; it cannot take God away, but it may bring us nearer to Him. We cannot be desolate as long as we have Him. We know not what shall be on the morrow. Be it so; it will be God’s to-morrow. When the leaves drop we can see the rock on which the trees grow; and when changes strip the world for us of some of its waving beauty and leafy shade, we may discern more clearly the firm foundation on which our hopes rest. All else changes. Be it so; that will not kill us, nor leave us utterly forlorn as long as we hear the voice which says, ‘I am the Lord; I change not; therefore ye are not consumed.’

God’s purposes and promises change not, therefore our faith may rest on Him, notwithstanding our own sins and fluctuations. It is this aspect of the divine immutability which is the thought of our text. God does not turn from His love, nor cancel His promises, nor alter His purposes of mercy because of our sins. If God could have changed, the godless forgetfulness of, and departure from, Him of ‘the Sons of Jacob’ would have driven Him to abandon His purposes; but they still live-living evidences of His long-suffering. And in that preservation of them God would have them see the basis of hope for the future. So this is the confidence with which we should cheer ourselves when we look upon the past, and when we anticipate the future. The sins that have been in our past have deserved that we should have been swept away, but we are here still. Why are we? Why do we yet live? Because we have to do with an unchanging love, with a faithfulness that never departs from its word, with a purpose of blessing that will not be turned aside. So let us look back with this thought and be thankful; let us look forward with it and be of good cheer. Trust yourself, weak and sinful as you are, to that unchanging love. The future will have in it faults and failures, sins and shortcomings, but rise from yourself to God. Look beyond the light and shade of your own characters, or of earthly events to the central light, where there is no glimmering twilight, no night, ‘no variableness nor shadow of turning.’ Let us live in God, and be strong in hope. Forward, not backward, let us look and strive; so our souls, fixed and steadied by faith in Him, will become in a manner partakers of His unchangeableness; and we too in our degree will be able to say, ‘The Lord is at my side; I shall not be moved.’

Malachi

THE LAST WORD OF PROPHECY

A DIALOGUE WITH GOD

Malachi 3:7.

In previous sermons we have considered God’s indictment of man’s sin met by man’s plea of ‘not guilty,’ and God’s threatenings brushed aside by man’s question. Here we have the climax of self-revealing and patient love in God’s wooing voice to draw the wanderer back, met by man’s refusing answer. These three divine utterances taken together cover the whole ground of His speech to us; and, alas! these three human utterances but too truly represent for the most part our answers to Him.

I. God’s invitation to His wandering child.

The gracious invitation of our text presupposes a state of departure. The child who is tenderly recalled has first gone away. There has been a breach of love. Dependence has been unwelcome, and cast off with the vain hope of a larger freedom in the far-off land; and this is the true charge against us. It is not so much individual acts of sin but the going away in heart and spirit from our Father God which describes the inmost essence of our true condition, and is itself the source of all our acts of sin. Conscience confirms the description. We know that we have departed from Him in mind, having wasted our thoughts on many things and not having had Him in the multitude of them in us. We have departed from Him in heart, having squandered our love and dissipated our desires on many objects, and sought in the multiplicity of many pearls-some of them only paste-a substitute for the all-sufficient simplicity of the One of great price. We have departed from Him in will, having reared up puny inclinations and fleeting passions against His calm and eternal purpose, and so bringing about the shock of a collision as destructive to us as when a torpedo-boat crashes in the dark against a battleship, and, cut in two, sinks.

The gracious invitation of our text follows, ‘I am the Lord, I change not; therefore ye sons of Jacob are not consumed.’ Threatenings, and the execution of these in acts of judgment, are no indication of a change in the loving heart of God; and because it is the same, however we have sinned against it and departed from it, there is ever an invitation and a welcome. We may depart from Him, but He never departs from us. Nor does He wait for us to originate the movement of return, but He invites us back. By all His words in His threatenings and in His commandments, as in the acts of His providence, we can hear His call to return. The fathers of our flesh never cease to long for their prodigal child’s return; and their patient persistence of hope is but brief and broken when contrasted with the infinite long-suffering of the Father of spirits. We have heard of a mother who for long empty years has nightly set a candle in her cottage window to guide her wandering boy back to her heart; and God has bade us think more loftily of the unchangeableness of His love than that of a woman who may forget, that she should not have compassion upon the son of her womb.

II. Man’s answer to God’s invitation.

It is a refusal which is half-veiled and none the less real. There is no unwillingness to obey professed, but it is concealed under a mask of desiring a little more light as to how a return is to be accomplished. There are not many of us who are rooted enough in evil as to be able to blurt out a curt ‘I will not’ in answer to His call. Conscience often bars the way to such a plain and unmannerly reply; but there are many who try to cheat God, and who do to some extent cheat themselves, by professing ignorance of the way which would lead them to His heart. Some of us have learned only too well to raise questions about the method of salvation instead of accepting it, and to dabble in theology instead of making sure work of return. Some of us would fain substitute a host of isolated actions, or apparent moral or religious observance, for the return of will and heart to God; and all who in their consciences answer God’s call by saying, ‘Wherein shall we return?’ with such a meaning are playing tricks with themselves, and trying to hoodwink God.

But the question of our text has often a nobler origin, and comes from the depths of a troubled heart. Not seldom does God’s loving invitation rouse the dormant conscience to the sense of sin. The man, lying broken at the foot of the cliff down which he has fallen, and seeing the brightness of God far above, has his heart racked with the question: How am I, with lame limbs, to struggle back to the heights above? ‘How shall man be just with God?’ All the religions of the world, with their offerings and penances and weary toils, are vain attempts to make a way back to the God from whom men have wandered, and that question, ‘Wherein shall we return?’ is really the meaning of the world’s vain seeking and profitless effort.

God has answered man’s question; for Christ is at once the way back to God, and the motive which draws us to walk in it. He draws us back by the magnetism of His love and sacrifice. We return to God when we cling to Jesus. He is the highest, the tenderest utterance of the divine voice; and when we yield to His invitation to Himself we return to God. He calls to each of us, ‘Come unto Me, and I will give you rest.’ What can we reply but, ‘I come; let me never wander from Thee’?

Malachi

THE LAST WORD OF PROPHECY

Malachi 3:1 - Malachi 3:12.

Deep obscurity surrounds the person of this last of the prophets. It is questioned whether Malachi is a proper name at all. It is the Hebrew word rendered in Malachi 3:1 of our passage ‘My messenger,’ and this has led many authorities to contend that the prophecy is in fact anonymous, the name being only a designation of office. Whether this is so or not, the name, if it is a name, is all that we know about him. The tenor of his prophecy shows that he lived after the restoration of the Temple and its worship, and the sins which he castigates are substantially those with which Ezra and Nehemiah had to fight. One ancient Jewish authority asserts that he was Ezra; but the statement has no confirmation, and if it had been correct, we should not have expected that such an author would have been anonymous. This dim figure, then, is the last of the mighty line of prophets, and gives strong utterance to the ‘hope of Israel’! One clear voice, coming from we scarcely know whose lips, proclaims for the last time, ‘He comes! He comes!’ and then all is silence for four hundred years. Modern critics, indeed, hold that the bulk of the Psalter is of later date; but that contention has much to do before it can be regarded as established.

The first point worthy of notice in this passage, then, is the concentration, in this last prophetic utterance, of that element of forward-looking expectancy which marked all the earlier revelation. From the beginning, the selectest spirits in Israel had set their faces and pointed their fingers to a great future, which gathered distinctness as the ages rolled, and culminated in the King from David’s line, of whom many psalms sung, and in the suffering Servant of the Lord, who shines out from the pages of the second part of Isaiah’s prophecy. This Messianic hope runs through all the Old Testament, like a broadening river. ‘They that went before cried, Hosanna! Blessed is He that cometh.’

That hope gives unity to the Old Testament, whatever criticism may have to teach about the process of its production. The most important thing about the book is that one purpose informs it all; and the student who misses the truth that ‘the testimony of Jesus is the spirit of prophecy’ has a less accurate conception of the meaning and inter-relations of the Old Testament than the unlearned who has accepted that great truth. We should be willing to learn all that modern scholarship has to teach about the course of revelation. But we should take care that the new knowledge does not darken the old certainty that the prophets ‘testified beforehand of the sufferings of Christ and of the glory that should follow,’ Here, at the very end, stands Malachi, reiterating the assurance which had come down through the centuries. The prophets, as it were, had lit a beacon which flamed through the darkness. Hand after hand had flung new fuel on it when it burned low. It had lighted up many a stormy night of exile and distress. Now we can dimly see one more, the last of his order, casting his brand on the fire, which leaps up again; and then he too passes into the darkness, but the beacon burns on.

The next point to note is the clear prophecy of a forerunner. ‘My messenger’ is to come, and to ‘prepare the way before Me.’ Isaiah had heard a voice calling, ‘Prepare the way of the Lord,’ and Malachi quotes his words, and ascribes the same office to the ‘messenger.’ In the last verses of his prophecy he calls this messenger ‘Elijah the prophet.’ Here, then, we have a remarkable instance of a historical detail set forth in prophecy. The coming of the Lord is to be immediately preceded by the appearance of a prophet, whose function is to effect a moral and religious reformation, which shall prepare a path for Him. This is no vague ideal, but definite announcement of a definite fact, to be realised in a historical personality. How came this half-anonymous Jew, four hundred years beforehand, to hit upon the fact that the next prophet in Israel would herald the immediate coming of the Lord? There ought to be but one answer possible.

Another point to note is the peculiar relation between Jehovah and Him who comes. Emphatically and broadly it is declared that Jehovah Himself ‘shall suddenly come to His temple’; and then the prophecy immediately passes on to speak of the coming of ‘the Messenger of the covenant,’ and dwells for a time exclusively on his work of purifying; and then again it glides, without conscious breach of continuity or mark of transition, into, ‘And I will come near to you in judgment.’ A mysterious relationship of oneness and yet distinctness is here shadowed, of which the solution is only found in the Christian truth that the Word, which was Grod, and was in the beginning with God, became flesh, and that in Him Jehovah in very deed tabernacled among men. The expression ‘the Messenger {or Angel} of the covenant’ is connected with the remarkable representations in other parts of the Old Testament, of ‘the Angel of Jehovah,’ in whom many commentators recognise a pre-incarnate manifestation of the eternal Word. That ‘Angel’ had redeemed Israel from Egypt, had led them through the desert, had been the ‘Captain of the Lord’s host.’ The name of Jehovah was ‘in Him.’ He it is whose coming is here prophesied, and in His coming Jehovah comes to His temple.

We next note the aspect of the coming which is prominent here. Not the kingly, nor the redemptive, but the judicial, is uppermost. With keen irony the Prophet contrasts the professed eagerness of the people for the appearance of Jehovah and their shrinking terror when He does come. He is ‘the Lord whom ye seek’; the Messenger of the covenant is He ‘whom ye delight in.’ But all that superficial and partially insincere longing will turn into dread and unwillingness to abide His scrutiny. The images of the refiner’s fire and the fullers’ soap imply painful processes, of which the intention is to burn out the dross and beat out the filth. It sounds like a prolongation of Malachi’s voice when John the Baptist peals out his herald cry of one whose ‘fan was in His hand,’ and who should plunge men into a fiery baptism, and consume with fire that destroyed what would not submit to be cast into the fire that cleansed. Nor should we forget that our Lord has said, ‘For judgment am I come into the world.’ He came to ‘purify’; but if men would not let Him do what He came for, He could not but be their bane instead of their blessing.

The stone is laid. If we build on it, it is a sure foundation; if we stumble over it, we are broken. The double aspect and effect of the gospel, which was meant only to have the single operation of blessing, are clearly set forth in this prophecy, which first promises purging from sin, so that not only the ‘sons of Levi’ shall offer in righteousness, but that the ‘offerings of Judah and Jerusalem shall be pleasant,’ and then passes immediately to foretell that God will come in judgment and witness against evil-doers. Judgment is the shadow of salvation, and constantly attends on it. Neither Malachi nor the Baptist gives a complete view of Messiah’s work, but still less do they give an erroneous one; for the central portion of both prophecies is His purifying energy which both liken to cleansing fire.

That real and inward cleansing is the great work of Christ. It was wrought on as many of His contemporaries as believed on Him, and for such as did not He was a swift Witness against them. Nor are we to forget that the prophecy is not exhausted yet; for there remains another ‘day of His coming’ for judgment. The prophets did not see the perspective of the future, and often bring together events widely separated in time, just as, to a spectator on a mountain, distances between points far away towards the horizon are not measurable. We have to allow for foreshortening.

This blending of events historically widely apart is to be kept in view in interpreting Malachi’s prediction that the coming would result in Judah’s and Israel’s offerings being ‘pleasant unto the Lord as in former years.’ That prediction is not yet fulfilled, whether we regard the name of Israel and the relation expressed in it as having passed over to the Christian Church, or whether we look forward to that bringing in of all Israel which Paul says will be as ‘life from the dead.’ But by slow degrees it is being fulfilled, and by Christ men are being led to offer up spiritual sacrifices, acceptable to God.

The more directly Messianic part of this prophecy is closed in Malachi 3:6 by a great saying, which at once gives the reason for the coming and for its severe aspect of witness against sin. The unchangeableness of God, which is declared in His very name, guarantees the continued existence of Israel. As Paul says in regard to the same subject, ‘The calling of God is without change of purpose’ {on His part}. But it is as impossible that God should leave them to their sins, which would destroy them, as that He should Himself consume them. Therefore He will surely come; and coming, will deliver from evil. But they who refuse to be so delivered will forfeit that title and the pledge of preservation which it implies.

A new paragraph begins with Malachi 3:7, which is not closely connected with the promises preceding. It recurs to the prevailing tone of Malachi, the rebuke of negligence in attending to the legal obligations of worship. That negligence is declared to be a reason for God’s withdrawal from them. But the ‘return,’ which is promised on condition of their renewed obedience, can scarcely be identified with the coming just foretold. That coming was to bring about offerings of righteousness which should be pleasant to the Lord. This section {Malachi 3:7 - Malachi 3:12} promises blessings as results of such offerings, and a ‘return’ of Jehovah to His people contingent upon their return to Him. If the two sections of this passage are taken as closely connected, this one must describe the consequences of the coming. But, more probably, this accusation of negligence and promise of blessing on a change of conduct are independent of the previous verses. We, however, may fairly take them as exhibiting the obligations of those who have received that great gift of purifying from Jesus Christ, and are thereby consecrated as His priests.

The key-word of the Christian life is ‘sacrifice’-surrender, and that to God. That is to be stamped on the inmost selves, and by the act of the will, on the body as well. ‘Yield yourselves to God, and your members as instruments of righteousness to Him.’ It is to be written on possessions. Malachi necessarily keeps within the limits of the sacrificial system, but his impetuous eloquence hits us no less. It is still possible to ‘rob God.’ We do so when we keep anything as our own, and use it at our own will, for our own purposes. Only when we recognise His ownership of ourselves, and consequently of all that we call ‘ours,’ do we give Him His due. All the slave’s chattels belong to the owner to whom he belongs. Such thorough-going surrender is the secret of thorough possession. The true way to enjoy worldly goods is to give them to God.

The lattices of heaven are opened, not to pour down, as of old, fiery destruction, but to make way for the gentle descent of God’s blessing, which will more than fill every vessel set to receive it. This is the universal law, not always fulfilled in increase of outward goods, but in the better riches of communion and of larger possession in God Himself. He suffers no man to be His creditor, but more than returns our gifts, as legends tell of some peasant who brought his king a poor tribute of fruits of his fields, and went away from the presence-chamber with a jewel in his hand.

Malachi

‘STOUT WORDS,’ AND THEIR CONFUTATION

Malachi 3:13 - Malachi 3:18; Malachi 4:1 - Malachi 4:6.

This passage falls into three parts,-the ‘stout words’ against God which the Prophet sets himself to confute {Malachi 3:13 - Malachi 3:15}; the prophecy of the day which will show their falsehood {Malachi 3:16 - Malachi 4:3}; and the closing exhortation and prediction {Malachi 4:4 - Malachi 4:6}.

I. The returning exiles had not had the prosperity which they had hoped.

So many of them, even of those who had served God, began to let doubts darken their trust, and to listen to the whispers of their own hearts, reinforced by the mutterings of others, and to ask: ‘What is the use of religion? Does it make any difference to a man’s condition?’ Here had they been keeping God’s charge, and going in black garments ‘before the Lord,’ in token of penitence, and no good had come to them, while arrogant neglect of His commandments did not seem to hinder happiness, and ‘they that work wickedness are built up.’ Sinful lives appeared to have a firm foundation, and to rise high and palace-like, while righteous ones were like huts. Goodness seemed to spell ruin.

What was wrong in these ‘stout words’? It was wrong to attach such worth to external acts of devotion, as if these were deserving of reward. It was wrong to suspend the duty of worship on the prosperity resulting from it, and to seek ‘profit’ from ‘keeping his charge.’ Such religion was shallow and selfish, and had the evils of the later Pharisaism in germ in it. It was wrong to yield to the doubts which the apparently unequal distribution of worldly prosperity stirred in their hearts. But the doubts themselves were almost certain to press on Old Testament believers, as well as on Old Testament scoffers, especially under the circumstances of Malachi’s time. The fuller light of Christianity has eased their pressure, but not removed it, and we have all had to face them, both when our own hearts have ached with sorrow and when pondering on the perplexities of this confused world. We look around, and, like the psalmist, see ‘the prosperity of the wicked,’ and, like him, have to confess that our ‘steps had wellnigh slipped’ at the sight. The old, old question is ever starting up. ‘Doth God know?’ The mystery of suffering and the mystery of its distribution, the apparent utter want of connection between righteousness and well-being, are still formidable difficulties in the way of believing in a loving, all-knowing, and all-powerful God, and are stock arguments of the unbeliever and perplexities of humble faith. Never to have felt the force of the difficulty is not so much the sign of steadfast faith as of scant reflection. To yield to it, and still more, to let it drive us to cast religion aside, is not merely folly, but sin. So thinks Malachi.

II. To the stout words of the doubters is opposed the conversation of the godly.

‘Then they that feared the Lord spake one with another,’ nourishing their faith by believing speech with like-minded. The more the truths by which we believe are contradicted, the more should we commune with fellow-believers. Attempts to rob us should make us hold our treasure the faster. Bold avowal of the faith is especially called for when many potent voices deny it. And, whoever does not hear, God hears. Faithful words may seem lost, but they and every faithful act are written in His remembrance and will be recompensed one day. If our names and acts are written there, we may well be content to accept scanty measures of earthly good, and not be ‘envious of the foolish’ in their prosperity.

Malachi’s answer to the doubters leaves all other considerations which might remove the difficulty unmentioned, and fixes on the one, the prophecy of a future which will show that it is not all the same whether a man is good or bad. It was said of an English statesman that he called a new world into existence to redress the balance of the old, and that is what the Prophet does. Christianity has taught us many other ways of meeting the doubters’ difficulty, but the sheet anchor of faith in that storm is the unconquerable assurance that a day comes when the righteousness of providence will be vindicated, and the eternal difference between good and evil manifested in the fates of men. The Prophet is declaring what will be a fact one day, but he does not know when. Probably he never asked himself whether ‘the day of the Lord’ was near or far off, to dawn on earth or to lie beyond mortal life. But this he knew-that God was righteous, and that sometime and somewhere character would settle destiny, and even outwardly it would be good to be good. He first declares this conviction in general terms, and then passes on to a magnificent and terrible picture of that great day.

The promise, which lay at the foundation of Israel’s national existence, included the recognition of it as ‘a peculiar treasure unto Me above all people,’ and Malachi looks forward to that day as the epoch when God will show by His acts how precious the righteous are in His sight. Not the whole Israel, but the righteous among them, are the heirs of the old promise. It is an anticipation of the teaching that ‘they are not all Israel which are of Israel,’ And it bids us look for the fulfilment of every promise of God’s to that great day of the Lord which lies still before us all, when the gulf between the righteous and the wicked shall be solemnly visible, wide, and profound. There have been many ‘days which I make’ in the world’s history, and in a measure each of them has re-established the apparently tottering truth that there is a God who judgeth in the earth, but the day of days is yet to come.

No grander vision of judgment exists than Malachi’s picture of ‘the day,’ lurid, on the one hand, with the fierce flame, before which the wicked are as stubble that crackles for a moment and then is grey ashes, or as a tree in a forest fire, which stands for a little while, a pillar of flame, and then falls with a crash, shaking the woods; and on the otherhand, radiant with the early beams of healing sunshine, in whose sweet morning light the cattle, let out from their pent-up stalls, gambol in glee. But let us not forget while we admire the noble poetry of its form that this is God’s oracle, nor that we have each to settle for ourselves whether that day shall be for us a furnace to destroy or a sun to cheer and enlighten.

We can only note in a sentence the recurrence in Malachi 4:1 of the phrases ‘the proud’ and they ‘that work wickedness,’ from Malachi 3:15 The end of those whom the world called happy, and who seemed stable and elevated, is to be as stubble before the fire. We must also point out that ‘the sun of righteousness’ means the sun which is righteousness, and is not a designation of the Messiah. Nor can we dwell on the picture of the righteous treading down the wicked, which seems to prolong the previous metaphor of the leaping young cattle. Then shall ‘the upright have dominion over them in the morning.’

III. The final exhortation and promise point backwards and forwards, summing up duty in obedience to the law, and fixing hope on a future reappearance of the leader of the prophets.

Moses and Elijah are the two giant figures which dominate the history of Israel. Law and prophecy are the two forms in which God spoke to the fathers. The former is of perpetual obligation, the latter will flash up again in power on the threshold of the day. Jesus has interpreted this closing word for us. John came ‘in the spirit and power of Elijah,’ and the purpose of his coming was to ‘turn the hearts of the fathers to the children’ {Luke 1:16 - Luke 1:17}; that is, to bring back the devout dispositions of the patriarchs to the existing generations, and so to bring the ‘hearts of the children to their fathers,’ as united with them in devout obedience. If John’s mission had succeeded, the ‘curse’ which smote Israel would have been stayed. God has done all that He can do to keep us from being consumed by the fire of that day. The Incarnation, Life, and Death of Jesus Christ made a day of the Lord which has the twofold character of that in Malachi’s vision, for He is a ‘saviour of life unto life’ or ‘of death unto death,’ and must be one or other to us. But another day of the Lord is still to come, and for each of us it will come burning as a furnace or bright as sunrise. Then the universe shall ‘discern between the righteous and the wicked, between him that serveth God and him that serveth Him not.’