Malachi 3:7
Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the LORD of hosts. But ye said, Wherein shall we return?
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EXPOSITORY (ENGLISH BIBLE)
(7) Even from . . . fathers.—Throughout the whole course of their history they had been a people (Exodus 32:9, &c.); and now, when exhorted to repent, they ask in feigned innocence:—

Wherein shall we return? . . . Return unto me . . . unto you.—Comp. Zechariah 1:3.

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 3:7. Even from the days of your fathers, &c. — Here the discourse is again addressed to the wicked, and from hence to the end of Malachi 3:12 the people are reprehended for slighting the institutions of divine worship, and for withholding the legal tithes and oblations; are assured that they are under a curse for these violations of the law, and that an opposite conduct would bring on them the divine blessing. Ye are gone away from mine ordinances — Those which directed you respecting my worship, or your dealings one with another. Return unto me — Namely, by repentance, and amendment of life; and I will return to you — I will pardon and accept you, and bestow my blessings upon you. But ye said — Or, ye say, Wherein shall we return? — You persist to justify yourselves, and inquire what it is you are to repent of? as if your crimes were not most notorious and shameful. And your words, or at least your actions, show that you have no sense of, nor remorse for, your former sins, nor any purpose of forsaking them.

3:7-12 The men of that generation turned away from God, they had not kept his ordinances. God gives them a gracious call. But they said, Wherein shall we return? God notices what returns our hearts make to the calls of his word. It shows great perverseness in sin, when men make afflictions excuses for sin, which are sent to part between them and their sins. Here is an earnest exhortation to reform. God must be served in the first place; and the interest of our souls ought to be preferred before that of our bodies. Let them trust God to provide for their comfort. God has blessings ready for us, but through the weakness of our faith and the narrowness of our desires, we have not room to receive them. He who makes trial will find nothing is lost by honouring the Lord with his substance.Even from the days of your fathers - Back to those days and from them ye are gone away from My ordinances. "I am not changed from good; ye are not changed from evil. I am unchangeable in holiness; ye are unchangeable in perversity."

Return unto Me - The beginning of our return is from the preventing grace of God. Jeremiah 31:18; Lamentations 5:21, "turn Thou me, and I shall be turned, for Thou art the Lord my God," is the voice of the soul to God, preparing for His grace; Psalm 85:4, "turn us, O God of our salvation." For, not in its own strength, but by His grace can the soul turn to God. "Turn thou to Me and I will return unto you," is the Voice of God, acknowledging our free-will, and promising His favor, if we accept His grace in return.

And ye say, Wherein shall we return? - Strange ignorance of the blinded soul, unconscious that God has aught against it! It is the Pharisaic spirit in the Gospel. It would own itself doubtless in general terms a sinner, but when called on, wholly to turn to God, as being wholly turned from Him, it asks, "In what? What would God have of me?" as if ready to do it.

7-12. Reproof for the non-payment of tithes and offerings, which is the cause of their national calamities, and promise of prosperity on their paying them.

from … days of your fathers—Ye live as your fathers did when they brought on themselves the Babylonian captivity, and ye wish to follow in their steps. This shows that nothing but God's unchanging long-suffering had prevented their being long ago "consumed" (Mal 3:6).

Return unto me—in penitence.

I will return unto you—in blessings.

Wherein, &c.—(Mal 3:16). The same insensibility to their guilt continues: they speak in the tone of injured innocence, as if God calumniated them.

Even from the days of your fathers: we need not fix a particular time or age wherein this apostacy began; it is an old apostacy that is here charged on them, and they were notoriously guilty of it.

Ye are gone away; are turned away by the examples and by the corrupt doctrines of your fathers and false teachers; yea, you have voluntarily and of choice gone away.

From mine ordinances; which either directed my worship, or your dealings one with another; so that you have sinned greatly by polluting my temple with your own additions or diminutions, with idolatry, or corrupt manner of performing my service; and you have sinned against one another by injustice, unfaithfulness, and cruelty, since you have gone away from my laws, which direct the way of righteousness and equity.

And have not kept them: it is a further asseveration, confirming the truth of the charge, and added to make them more sensible of their sin. Some tell us that this chargeth on them their sins against negative precepts, as the other charged them with sins against positive precepts; so the whole law was now, and had long been, broken by their fathers and themselves.

Return unto me; it is the only course you can take, repent ere it is too late, return whilst there is hope.

And I will return unto you; I will yet pardon, accept you, establish, and bless you; amend your ways and doings, and I will soon amend the state of your affairs.

But ye said, Wherein shall we return? as to other, so now to this advice, they return a proud, shameless, and self-justifying question; Wherein, or what is the evil from which we should return to thee? what is our sin?

Even from the days of your fathers ye are gone away from mine ordinances,.... Here begins an enumeration of the sins of the Jews, which were the cause of their ruin; and here is first a general charge of apostasy from the statutes and ordinances of the law, which they made void by the traditions of the fathers; and therefore this word is used as referring to this evil, as well as to express their early, long, and continued departure from the ways of God; which as it was an aggravation of their sin, that they should have so long ago forsook the ordinances of God,

and have not kept them, but transgressed them by observing the traditions of men, Matthew 15:3 so it is an instance of the patience and forbearance of God, that they were not as yet consumed; and of his grace and goodness, that he should address them as follows:

Return unto me, and I will return unto you, saith the Lord of hosts; this message was carried to them by John the Baptist, the forerunner of Christ, and by Christ himself, who both preached the doctrine of repentance to this people, Matthew 3:2. The Targum is,

"return to my worship, and I will look in my word to do well unto you, saith the Lord of hosts;''

and such who returned, and believed in Christ, and submitted to his ordinances, it was well with them.

But ye said, Wherein shall we return? what have we to turn from, or repent of? what evils have we done, or can be charged on us? what need have we of repentance or conversion, or of such an exhortation to it? do not we keep the law, and all the rituals of it? this is the true language of the Pharisees in Christ's time, who, touching the righteousness of the law, were blameless in their own esteem, and were the ninety and nine just persons that needed not repentance, Luke 15:7.

Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. {g} Return unto me, and I will return unto you, saith the LORD of hosts. But ye said, Wherein shall we return?

(g) Read Zec 1:3.

EXEGETICAL (ORIGINAL LANGUAGES)
Ch. Malachi 3:7 to Malachi 4:3. Renewed Rebukes, Threatenings and Promises

Ch. Malachi 3:7-12. Rebuke in the matter of Tithes and Offerings

7. Even from the days of your fathers] Omit even, with R.V. The connection with Malachi 3:6 is well given by Pusey: “Back to those days and from them, ye are gone away from My ordinances. ‘I am not changed from good; ye are not changed from evil. I am unchangeable in holiness; ye are unchangeable in perversity.’ ”

gone away] Rather, turned aside, R.V., as the same word is translated elsewhere, e.g. Deuteronomy 17:20; Deuteronomy 28:14; Joshua 23:6; and with the metaphor completed, turned aside from the way, Exodus 32:8; Deuteronomy 9:12.

Return unto me] Comp. Zechariah 1:3, where the word (turn, A.V.) is the same.

Verses 7-12. § 2. God indeed is faithful to his promises, but the people's own conduct has occasioned the withholding of favours: they have been shamefully negligent in the matter of tithes and offerings; let them amend their practice, and they shall be blessed. Verse 7. - Ye are gone away (have turned aside) from mine ordinances. Disobedience was no new offence; they had always from early days been persistent in wickedness; and if the performance of God's sure promise was delayed, this was because they had not fulfilled the conditions on which rested its accomplishment. Return: unto me, and I will return unto you (Zechariah 1:3, where see note). Man must cooperate with God's preventing grace, and then God gives him further grace unto repentance and amendment. Here, if the people followed the preaching of the prophets and obeyed the promptings of the Holy Spirit, God promises to bless and save them. Wherein shall we return? Here is the Pharisaical spirit, as in Malachi 1:6, etc. They do not acknowledge their offence; they consider that they are righteous and need no repentance. Malachi 3:7After the Lord has announced to the murmuring people that He will suddenly draw near to judgment upon the wicked, He proceeds to explain the reason why He has hitherto withheld His blessing and His salvation. Malachi 3:7. "From the days of your fathers ye have departed from mine ordinances, and have not kept them. Return to me, and I will return to you, saith Jehovah of hosts; and ye say, Wherein shall we return? Malachi 3:8. Dare a man indeed defraud God, that ye have defrauded me? and ye say, In what have we defrauded Thee? In the tithes and the heave-offering. Malachi 3:9. Ye are cursed with the curse, and yet ye defraud me, even the whole nation." The reason why Israel waits in vain for the judgment and the salvation dawning with it, is not to be found in God, but in the people, in the fact, that from time immemorial they have transgressed the commandments of God (see Isaiah 43:27; Ezekiel 2:3; Hosea 10:9). And yet they regard themselves as righteous. They reply to the call to repentance by saying, בּמּה נשׁוּב, wherein, i.e., in what particular, shall we turn? The prophet thereupon shows them their sin: they do what no man should presume to attempt - they try to defraud God in the tithe and heave-offering, namely, by either not paying them at all, or not paying them as they should into the house of God. קבע, which only occurs here and at Proverbs 22:23, signifies to defraud, to overreach. המּעשׂר וגתר is either an accusative of free subordination, or else we must supply the preposition ב from the question itself. On the tithe see Leviticus 27:30., Numbers 18:20., and Deuteronomy 14:22. (see also my Bibl. Ant. i. p. 337ff.); and on the heave-offering (terūmâh), the portion of his income lifted off from the rest, for the purposes of divine worship, see my Bibl. Ant. i. p. 245. And this they do, notwithstanding the fact that God has already visited them with severe punishment, viz., with the curse of barrenness and of the failure of the harvest. We may see from Malachi 3:10-12, that the curse with which they were smitten consisted in this. ואתי is adversative: yet ye defraud me, and indeed the whole nation, and not merely certain individuals.
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