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 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 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 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 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 (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 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.
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 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.