Brethren! we all need to revise our scale of giving, especially in regard to missionary operations. And if we will do that at the foot of the Cross, then we shall join the chorus, 'Worthy is the Lamb that was slain to receive _riches_,' and we shall come to Him 'bringing our silver and our gold with us,' rejoicing that He gives us the possibility of sharing His blessedness, 'according to the word of the Lord Jesus which He spake, It is more blessed to give than to receive.'

A DIALOGUE WITH G.o.d

'The Lord will cut off the man that doeth this ... out of the tents of Jacob, ... 14. Yet ye say, Wherefore? Because the Lord hath been witness between thee and the wife of thy youth.'--MALACHI ii. 12, 14 (R.V.).

It is obvious from the whole context that divorce and foreign inter-marriage were becoming increasingly prevalent in Malachi's time.

The conditions in these respects were nearly similar to that prevailing in the times of Ezra and Nehemiah. It is these sins which the Prophet is here vehemently condemning, and for which he threatens to cut off the transgressors out of the tents of Jacob, and to regard no more their offerings and simulated worship. They might cover 'the altar of the Lord with tears,' but the sacrifice which they laid upon it was polluted by the sins of their daily domestic life, and therefore was not 'regarded by Him any more.' Malachi is true to the prophetic spirit when he denounces a religion which has the form of G.o.dliness without its power over the practical life. But his sharp accusations have their edge turned by the question, 'Wherefore?' which again calls out from the Prophet's lips a more sharply-pointed accusation, and a solemner warning that none should 'deal treacherously against the wife of his youth,'

'for I hate putting away, saith the Lord.' We may dismiss any further reference to the circ.u.mstances of the text, and regard it as but one instance of man's way of treating the voice of G.o.d when it warns of the consequences of the sin of man. Looked at from such a point of view the words of our text bring before us G.o.d's merciful threatenings and man's incredulous rejection of them.

I. G.o.d's merciful threatenings.

The fact of sin affects G.o.d's relation to and dealings with the sinner.

It does not prevent the flowing forth of His love, which is not drawn out by anything in us, but wells up from the depths of His being, like the Jordan from its source at Dan, a broad stream gushing forth from the rock. But that love which is the outgoing of perfect moral purity must necessarily become perfect opposition to its own opposite in the sinfulness of man. The divine character is many-sided, and whilst 'to the pure' it 'shows itself pure,' it cannot but be that 'to the froward'

it 'will show itself froward.' Man's sin has for its most certain and dreadful consequence that, if we may so say, it forces G.o.d to present the stern side of His nature which hates evil. But not merely does sin thus modify the fact of the divine relation to men, but it throws men into opposition in which they can see only the darkness which dwells in the light of G.o.d. To the eye looking through a red tinted medium all things are red, and even the crystal sea before the throne is 'a sea of gla.s.s mingled with fire.'

No sin can stay our reception of a mult.i.tude of good gifts appealing to our hearts and revealing the patient love of our Father in heaven, but every sin draws after it as certainly as the shadow follows the substance, evil consequences which work themselves out on the large scale in nations and communities, and in the smaller spheres of individual life. And surely it is the voice of love and not of anger that comes to warn us of the death which is the wages of sin. It is not G.o.d who has ordained that 'the soul that sinneth it shall die,' but it is G.o.d who tells us so. The train is rushing full steam ahead to the broken bridge, and will crash down the gulph and be huddled, a hideous ruin, on the rocks; surely it is care for life that holds out the red flag of danger, and surely G.o.d is not to be blamed if in spite of the flag full speed is kept up and the crash comes.

The miseries and sufferings which follow our sins are self-inflicted, and for the most part automatic. 'Whatsoever a man soweth, that'--and not some other crop--'will he also reap.' The wages of sin are paid in ready money; and it is as just to lay them at G.o.d's door as it would be to charge Him with inflicting the disease which the dissolute man brings upon himself. It is no arbitrary appointment of G.o.d's that 'he that soweth to the flesh shall of the flesh reap corruption'; nor is it His will acting as that of a jealous despot which makes it inevitably true that here and hereafter, 'Every transgression and disobedience shall receive its just recompense of reward,' and that to be parted from Him is death.

If then we rightly understand the connection between sin and suffering, and the fact that the sorrows which are but the echoes of preceding sins have all a distinctly moral and restorative purpose, we are prepared rightly to estimate how tenderly the G.o.d who warns us against our sins by what men call threatenings loves us while He speaks.

II. Man's rejection of G.o.d's merciful threatenings.

It is the great mystery and tragedy of life that men oppose themselves to G.o.d's merciful warnings that all sin is a bitter, because it is an evil, thing. He has to lament, 'I have smitten your children, and they have received no correction.' The question 'Wherefore?' is asked in very various tones, but none of them has in it the accent of true conviction; and there is a whole world of difference between the lowly pet.i.tion, 'Show me wherefore Thou contendest with me,' and the curt, self-complacent brushing aside of G.o.d's merciful threatenings in the text. The last thing which most of us think of as the cause of our misfortunes is ourselves; and we resent as almost an insult the word, which if we were wise, we should welcome as the crowning proof of the seeking love of our Father in heaven. We are more obstinate and foolish than Balaam, who persisted in his purpose when the angel with the drawn sword in his hand would have barred his way, not to the tree of life, but to death. The awful mystery that a human will can, and the yet sadder mystery that it does, set itself against the divine, is never more unintelligible, never so stupid, and never so tragic as when G.o.d says, 'Turn ye, turn ye, why will ye die?' and we say, 'Why need I die?

I will not turn.'

The 'Wherefore?' of our text is widely asked in the present day as an expression of utter bewilderment at the miseries of humanity, both in the wide area of this disordered world and in the narrower field of individual lives. There are whole schools of so-called political and social thinkers who have yet to learn that the one thing which the world and the individual need is not a change of conditions or environment, but redemption from sin. Man's sorrows are but a symptom of his disease, and he is no more to be healed by tinkering with these than a fever-stricken patient can be restored to health by treating the blotches on his skin which tell of the disease that courses through his veins.

But sometimes the question is more than an expression of bewilderment; it conceals an arraignment of G.o.d's justice, or even a denial that there is a G.o.d at all. There are men among us who hesitate not to avow that the miseries of the world have rooted out of their minds a belief in Him; and who point to all the ills under which humanity staggers as conclusive against the ancient faith of a G.o.d of love. They, too, forget that that love is righteousness, and that if there be sin in the world and G.o.d above it, He must necessarily war against it and hate it.

Our right response to G.o.d's merciful threatenings is to ask this question in the right spirit. We are not wise if we turn a deaf ear to His warnings, or go on in a headlong course which He by His providences declared to be dangerous and fatal. We use them as wise men should, only if our 'Wherefore?' is asked in order to learn our evil, and having learned it, to purge our bosoms of the perilous stuff by confession and to seek pardon and victory in Christ. Then we shall 'know the secret of the Lord' which is 'with them that fear Him'; and the mysteries that still hang over our own histories and the world's destiny will have shining down upon them the steadfast light of that love which seeks to make men blessed by making them good.

THE LAST WORD OF PROPHECY

'Behold, I will send My messenger, and he shall prepare the way before Me: and the Lord, whom ye seek, shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in: behold, He shall come, saith the Lord of Hosts. 2. But who may abide the day of His coming? and who shall stand when He appeareth?

for He is like a refiner's fire, and like fullers' soap: 3. And He shall sit as a refiner and purifier of silver: and He shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. 4. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. 5. And I will come near to you to judgment; and I will be a swift Witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not Me, saith the Lord of Hosts. 6. For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. 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? 8. Will a man rob G.o.d? Yet ye have robbed Me.

But ye say, Wherein have we robbed Thee? In t.i.thes and offerings.

9. Ye are cursed with a curse: for ye have robbed Me, even this whole nation. 10. Bring ye all the t.i.thes into the storehouse, that there may be meat in Mine house, and prove Me now herewith, saith the Lord of Hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. 11. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of Hosts. 12. And all nations shall call you blessed: for ye shall be a delightsome land, saith the Lord of Hosts.'--MALACHI iii. 1-12.

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 verse 1 of our pa.s.sage '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 a.s.serts 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 pa.s.sage, 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 a.s.surance 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 pa.s.ses 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 pa.s.ses 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 G.o.d, 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 pa.s.ses immediately to foretell that G.o.d 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 pa.s.sed 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 G.o.d.

The more directly Messianic part of this prophecy is closed in verse 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 G.o.d, 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 G.o.d is without change of purpose' (on His part). But it is as impossible that G.o.d 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 t.i.tle and the pledge of preservation which it implies.

A new paragraph begins with verse 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 G.o.d'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 (vs. 7-12) 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 pa.s.sage 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 G.o.d. That is to be stamped on the inmost selves, and by the act of the will, on the body as well. 'Yield yourselves to G.o.d, 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 G.o.d.' 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 G.o.d.

The lattices of heaven are opened, not to pour down, as of old, fiery destruction, but to make way for the gentle descent of G.o.d'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 G.o.d 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.

THE UNCHANGING LORD

'I am the Lord, I change not; therefore ye sons of Jacob are not consumed.' MALACHI iii. 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 G.o.d 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 G.o.d, which is so apt to escape us in these abstract conceptions, and thus teaches us to think of this personal G.o.d our Father, as infinite, eternal, knowing all things, and never changing.

There is all the difference in our att.i.tude towards the very same truth if we think of the unchangeableness of G.o.d, or if we think that our Father G.o.d 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 G.o.d, and second, the unchanging G.o.d as the foundation of our changeful lives.

I. The unchangeable G.o.d.

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; circ.u.mstances 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 G.o.d is the negation of all imperfection, it is the negation of all dependence on circ.u.mstances, it is the negation of all possibility of decay or exhaustion, it is the negation of all caprice.

It is the a.s.surance that His is an underived, self-dependent being, and that with Him is the fountain of light; it is the a.s.surance 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 a.s.surance 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 a.s.surance 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 a.s.surance that the mighty stream of love from the heart of G.o.d 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 G.o.d' which 'is full of water.' It is the a.s.surance 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 G.o.d to lie, we have strong consolation.'

II. The unchanging G.o.d 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 G.o.d. 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 G.o.d.

Since G.o.d 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 pa.s.sed, 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 pa.s.sage through life. But if we let G.o.d 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 G.o.d 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 G.o.d'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.'