G.o.d'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. G.o.d does not turn from His love, nor cancel His promises, nor alter His purposes of mercy because of our sins. If G.o.d could have changed, the G.o.dless 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 G.o.d 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 antic.i.p.ate 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 G.o.d. 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 G.o.d, 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.'

A DIALOGUE WITH G.o.d

'Return unto Me, and I will return unto you, saith the Lord of Hosts. But ye say, Wherein shall we return?'--MALACHI iii. 7 (R.V.).

In previous sermons we have considered G.o.d's indictment of man's sin met by man's plea of 'not guilty,' and G.o.d's threatenings brushed aside by man's question. Here we have the climax of self-revealing and patient love in G.o.d'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. G.o.d'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 G.o.d 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 mult.i.tude 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 subst.i.tute 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 pa.s.sions 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 G.o.d; 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 G.o.d 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 compa.s.sion upon the son of her womb.

II. Man's answer to G.o.d'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 G.o.d, 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 subst.i.tute a host of isolated actions, or apparent moral or religious observance, for the return of will and heart to G.o.d; and all who in their consciences answer G.o.d's call by saying, 'Wherein shall we return?' with such a meaning are playing tricks with themselves, and trying to hoodwink G.o.d.

But the question of our text has often a n.o.bler origin, and comes from the depths of a troubled heart. Not seldom does G.o.d'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 G.o.d 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 G.o.d?' All the religions of the world, with their offerings and penances and weary toils, are vain attempts to make a way back to the G.o.d 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.

G.o.d has answered man's question; for Christ is at once the way back to G.o.d, 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 G.o.d 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 G.o.d.

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'?

'STOUT WORDS,' AND THEIR CONFUTATION

'Your words have been stout against Me, saith the Lord: yet ye say, What have we spoken so much against Thee? 14. Ye have said, It is vain to serve G.o.d; and what profit is it that we have kept His ordinance, and that we have walked mournfully before the Lord of Hosts? 15. And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt G.o.d are even delivered.

16. Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it; and a book of remembrance was written before Him for them that feared the Lord, and that thought upon His name. 17. And they shall be Mine, saith the Lord of Hosts, in that day when I make up My jewels; and I will spare them, as a man spareth his own son that serveth him. 18. Then shall ye return, and discern between the righteous and the wicked; between him that serveth G.o.d and him that serveth Him not. IV. 1. For, behold, the day cometh that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of Hosts, that it shall leave them neither root nor branch. 2. But unto you that fear My Name shall the sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. 3. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet, in the day that I shall do this, saith the Lord of Hosts. 4. Remember ye the law of Moses My servant, which I commanded unto him in h.o.r.eb for all Israel, with the statutes and judgments. 5. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: 6. And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.'--MALACHI iii. 13-18; iv. 1-6.

This pa.s.sage falls into three parts,--the 'stout words' against G.o.d which the Prophet sets himself to confute (verses 13-15); the prophecy of the day which will show their falsehood (verse 16 to iv. 3); and the closing exhortation and prediction (iv. 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 G.o.d, 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 G.o.d'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 circ.u.mstances 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 G.o.d 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 G.o.d, 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 G.o.dly. '_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, G.o.d 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 a.s.surance 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 G.o.d 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 pa.s.ses 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 G.o.d 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 antic.i.p.ation 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 G.o.d'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 G.o.d 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 n.o.ble poetry of its form that this is G.o.d'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 verse 1 of the phrases 'the proud' and they 'that work wickedness,' from verse 15 of chapter iii. 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 G.o.d 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 i.

16, 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. G.o.d 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 G.o.d and him that serveth Him not.'

THE LAST WORDS OF THE OLD AND NEW TESTAMENTS

'Lest I come and smite the earth with a curse.'--MALACHI iv. 6.

'The grace of our Lord Jesus Christ be with you all.

Amen.'--REVELATION xxii. 21.

It is of course only an accident that these words close the Old and the New Testaments. In the Hebrew Bible Malachi's prophecies do not stand at the end; but he was the last of the Old Testament prophets, and after him there were 'four centuries of silence.' We seem to hear in his words the dying echoes of the rolling thunders of Sinai. They gather up the whole burden of the Law and of the prophets; of the former in their declaration of a coming retribution, of the latter in the hope that that retribution may be averted.

Then, in regard to John's words, of course as they stand they are simply the parting benediction with which he takes leave of his readers; but it is fitting that the Book of which they are the close should seal up the canon, because it stands as the one prophetic book of the New Testament, and so reaches forward into the coming ages, even to the consummation of all things. And just as Christ in His Ascension was taken from them whilst His hands were lifted up in the act of blessing, so it is fitting that the revelation of which He is the centre and the theme should part from us as He did, shedding with its final words the dew of benediction on our upturned heads.

I venture, then, to look at these significant closing words of the two Testaments as conveying the spirit of each, and suggesting some thoughts about the contrast and the harmony and the order that subsist between them.

I. I ask you, first, to notice the apparent contrast and the real harmony and unity of these two texts.

'Lest I come and smite the land with a curse.' That last awful word does not convey, in the original, quite the idea of our English word 'curse.'

It refers to a somewhat singular inst.i.tution in the Mosaic Law according to which things devoted, in a certain sense, to G.o.d were deprived of life. And the reference historically is to the judgments that were inflicted upon the nations that occupied the land before the Israelitish invasion, those Canaanites and others who were put under 'the ban' and devoted to utter destruction. So, says my text, Israel, which has stepped into their places, may bring down upon its head the same devastation; and as they were swept off the face of the land that they had polluted with their iniquities, so an apostate and G.o.d-forgetting Judah may again experience the same utter destruction falling upon them.

If instead of the word 'curse' we were to subst.i.tute the word 'destruction,' we should get the true idea of the pa.s.sage.

And the thought that I want to insist upon is this, that here we have distinctly gathered up the whole spirit of millenniums of divine revelation, all of which declare this one thing, that as certainly as there is a G.o.d, every transgression and disobedience receives, and must receive, its just recompense of reward.

That is the spirit of law, for law has nothing to say, except, 'Do this, and thou shalt live; do not this, and thou shalt die.'

And then turn to the other. 'The grace of our Lord Jesus Christ be with you all.' What has become of the thunder? All melted into dewy rain of love and pity and compa.s.sion. Grace is love that stoops; grace is love that foregoes its claims, and forgives sins against itself. Grace is love that imparts, and this grace, thus stooping, thus pardoning, thus bestowing, is a universal gift. The Apostolic benediction is the declaration of the divine purpose, and the inmost heart and loftiest meaning of all the words which from the beginning G.o.d hath spoken is that His condescending, pardoning, self-bestowing mercy may fall upon all hearts, and gladden every soul.

So there seems to emerge, and there is, a very real and a very significant contrast. 'I come and smite the earth with a curse' sounds strangely unlike 'The grace of our Lord Jesus Christ be with you all.'

And, of course, in this generation there is a strong tendency to dwell upon that contrast and to exaggerate it, and to a.s.sert that the more recent has antiquated the more ancient, and that now the day when we have to think of and to dread the curse that smites the earth is past, 'because the true Light now shineth.'

So I ask you to notice that beneath this apparent contrast there is a real harmony, and that these two utterances, though they seem to be so diverse, are quite consistent at bottom, and must both be taken into account if we would grasp the whole truth. For, as a matter of fact, nowhere are there more tender utterances and sweeter revelations of a divine mercy than in that ancient law with its attendant prophets. And as a matter of fact, nowhere, through all the thunderings and lightnings of Sinai, are there such solemn words of retribution as dropped from the lips of the Incarnate Love. There is nothing anywhere so dreadful as Christ's own words about what comes, and must come, to sinful men. Is there any depth of darkness in the Old Testament teaching of retribution half as deep, half as black, and as terrible, as the gulf that Christ opens at your feet and mine? Is there anything so awful as the threatenings of Infinite Love?

And the same blending of the widest proclamation of, and the most perfect rejoicing confidence in, the universal and all-forgiving love of G.o.d, with the teaching of the sharpest retribution, lies in the writings of this very Apostle about whose words I am speaking. There are nowhere in Scripture more solemn pictures than those in that book of the Apocalypse, of the inevitable consequences of departure from the love and the faith of G.o.d, and John, the Apostle of love, is the preacher of judgment as none of the other writers of the New Testament are.

Such is the fact, and there is a necessity for it. There must be this blending; for if you take away from your conception of G.o.d the absolute holiness which hates sin, and the rigid righteousness which apportions to all evil its bitter fruits, you have left a maimed G.o.d that has not power to love but is nothing but weak, good-natured indulgence. Impunity is not mercy, and punishment is never the negation of perfect love, but rather, if you destroy the one you hopelessly maim the other. The two halves are needed in order to give full emphasis to either. Each note alone is untrue; blended, they make the perfect chord.

II. And now, let me ask you to look with me at another point, and that is, the relation of the grace to the punishment.

Is it not love which proclaims judgment? Are not the words of my first text, if you take them all, merciful, however they wear a surface of threatening? 'Lest I come.' Then He speaks that He may not come, and declares the issue of sin in order that that issue may never need to be experienced by us that listen to Him. Brethren! both in regard to the Bible and in regard to human ministrations of the Gospel, it is all-important, as it seems to me at present, to insist that it is the cruellest kindness to keep back the threatenings for fear of darkening the grace; and that, on the other hand, it is the truest tenderness to warn and to proclaim them. It is love that threatens; 'tis mercy to tell us that the wrath will come.

And just as one relation between the grace and the retribution is that the proclamation of the retribution is the work of the grace, so there is another relation--the grace is manifested in bearing the punishment, and in bearing it away by bearing it. Oh! there is no adequate measure of what the grace of the Lord Jesus Christ is except the measure of the smiting destruction from which He frees us. It is because every transgression receives its just recompense of reward, because the wages of sin is death, because G.o.d cannot but hate and punish the evil, that we get our truest standard of what Christ's love is to every soul of us.

For on Him have met all the converging rays of the divine retribution, and burnt the penal fire into His very heart. He has come between every one of us, if we will, and that certain incidence of retribution for our evil, taking upon Himself the whole burden of our sin and of our guilt, and bearing that awful death which consists not in the mere dissolution of the tie between soul and body, but in the separation of the conscious spirit from G.o.d, in order that we may stand peaceful, serene, untouched, when the hail and the fire of the divine judgment are falling from the heavens and running along the earth. The grace depends for all our conceptions of its glory, its tenderness, and its depth, on our estimate of the wrath from which it delivers.

So, dear brethren, remember, if you tamper with the one you destroy the other; if there be no fearful judgment from which men need to be delivered, Christ has borne nothing for us that ent.i.tles Him to demand our hearts; and all the ascriptions of praise and adoration to Him, and all the surrender of loving hearts, in utter self-abandonment, to Him that has borne the curse for us, fade and are silent. If you strike out the truth of Christ's bearing the results of sin from your theology, you do not thereby exalt, but you fatally lower the love; and in the interests of the loftiest conceptions of a divine loving-kindness and mercy that ever have blessed the world, I beseech you, be on your guard against all teachings that diminish the sinfulness of sin, and that ask again the question which first of all came from lips that do not commend it to us--'_Hath_ G.o.d said?' or advance to the a.s.sertion--'Ye shall _not_ surely die.' If 'I come to smite the earth with a curse' ceases to be a truth to you, 'the grace of our Lord Jesus Christ' will fade away for you likewise.