August 1929
397
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causing many to stumble and to turn from God. b. Marital Unfaithfulness. 2:10-17. In this paragraph the prophet indicts the nation because of its unfaithfulness in regard to the marriage relationship. In verse 11 he speaks of the infidelity on the part of the nation—both Judah and Israel—in its relation to God. Thus the marital relation in this sentence is that of a spiritual nature. In verse 12 judg ment is pronounced upon all, to a man, who are unfaithful. Next he shows his disapproval of public demonstrations of contrition with no reality behind such pretensions. He then takes up the loose ness with which the marriage relationship was considered and shows the inconsis tency of their conduct and gives God’s at titude toward the same. II. The Lord’s Coming in Judgment Foretold. 3 :l-6. 1. The Messenger of the Covenant. V. 1. “Behold, I send my messenger, and he shall prepare th'e way before me: and the Lord, whom ye seek, will suddenly come to his temple; and the messenger of the covenant, whom ye desire, behold, he cometh, saith Jehovah of hosts.” Accord ing to this prediction and that in 4:4-6, the Messiah’s coming is to be announced by a herald. According to the Gospel records (Matt. 3; Mk. 1; Lk. 3; Jno. 1), John the Baptist was the forerunner who announced the coming of Jesus. It is quite evident, when Malachi’s predictions are studied in conjunction with Isaiah’s (40), that John did not fill out the picture in these prophecies. He is seen, however, in them, but is only a partial fulfillment. They will be fulfilled completely by the appearance of Elijah, who will precede Christ’s coming in judgment, as is indi cated in this passage. It is the Lord who is speaking here, and it is said that He will “suddenly come to His temple.” This language conveys the idea of a catastrophic coming in judgment, which idea is confirmed by the context. 2. The Lord the Refiner. Vs. 2-4. When the Lord comes as here de scribed, "who can 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.” These rhetorical questions demand the inference that few, comparatively speaking, will be able to survive the judgments which at that time will fall. When He comes He will refine and purify the house of Israel. Doubt less the language of John the Baptist (Matt. 3:lf) is based upon this predic tion. John, however, used a different fig ure, illustrating the idea of separation by the process of threshing wheat. 3. The Lord the Judge. Vs. S, 6. When He comes, He is coming in judg ment. When He came at first, He brought a message of grace and tru th ; when He returns in fulfillment of this passage, He will gather all nations together before Him (Joel 3; Matt. 25:32f). III. Preparation for His Coming. 3 :7- 4:6. 1. Rebuke Concerning Tithes. 3:7-12. The Jews , were failing to bring their offerings and to present their tithes to the Lord. The prophet showed that the diffi cult situation in which they were placed, w.as the judgment of God upon them be cause of their failure in this respect. One cannot afford not to give as the Lord prospers him (1 Cor. 16:1, 2).
2. Distinction Between Righteous and Wicked. 3:13-4:3.. Many in Malachi’s day were very skep tical and could see no advantage in wor shiping God. With boldness they blatant ly declared, “It is vain to serve God.” Furthermore, the same objectors declared that the proud and haughty were the happy ones and that the wicked could tempt God and escape. It is indeed re freshing to know that in contrast with the class which was uttering such blas phemous statements, there was a very earnest group of true seekers who loved God supremely and who trembled at His Word. "Then they that feared Jehovah spake one with another; and Jehovah hearkened, and heard, and, a book of re membrance was Written before him, for them that feared Jehovah, and, that thought upon his name.” When God makes up His jewels they will be His. In contrast with their reward is the judgment that shall come upon the de fiant blasphemers. In 4:1 the prophet pre dicts the day of the Lord and compares it to a fiery furnace into which the wicked shall be cast. At that time the sun of righteousness,_ the Messiah, shall arise with healing in His- wings for those who fear Him. 3. Elijah the Forerunner of Messiah. 4:4-6. In these, verses it is definitely said that Elijah would come before the day of the Lord. The orthodox Jews to the present day are expectantly awaiting the coming of Elijah. John the Baptist went before the face of the Lord in the spirit and power of Elijah. When a committee from Jerusalem asked him if he were Elijah, he frankly stated that he was not. The identification of John the Bap tist as the Elijah of this prophecy is due to a misunderstanding of the Saviour’s language in Matt. 17:9-13. John the Bap tist, at the time of the Transfiguration, had been dead several months. Jesus then stated that "Elijah indeed cometh and shall restore all things.” That sentence looked into the future, but in His next breath He stated that Elijah had already come; i.e., John the Baptist was an Elijah but not the Elijah. It is quite likely that Elijah is one of the witnesses mentioned in the eleventh chapter of the book of Revelation. — o — September 29, 1929 Significance of th e Exile and th e Restoration Golden Text: “But the lovingkindness of Jehovah is from everlasting to ever lasting upon them that fear him” (Psa. 103:17). — o — M e a n in g of A R ev iew The word “review” means to take an other view of the thing which has been seen before. One of the laws of memory is repetition. By so doing one deepens the impressions made. With each new view come new impressions. V a rio u s M ethods of R ev iew FVNE method will be found by a given class to be beneficial; whereas an other class will find a different method of greater service.
FRED S. SHEPARD ’S BLACKBOARD OUTL INE P ROCLAMATION REPARATION ROMISE Return unto me and I will return unto you.—Mai. 3 :7. been said to be “the love of the Lord.” Another writer has expressed t h i s thought: “Malachi is the Sunset Book. Its key-word is ‘heal.’ ” Prof. Alexander R. Gordon says: “Malachi brings Sabbath and week-day, the temple and the city streets, the altar and the home, into per fect spiritual harmony.” Israel at various times complained concerning God’s treat ment of her. The spiritual condition of the people, as reflected in the book of Malachi, was at a very low ebb. Indif- ferentism was the order of the day; boastful, defiant speech by both clergy and laity was heard on every hand; and the home, with its sacred ties, was lightly esteemed. 1. God’s love for Israel. 1 :l-5. When a man’t heart is not right and he is out of fellowship with God, he en deavors to shift the responsibility upon another and thinks that by so doing he will satisfy his conscience which he has outraged. Many in Israel at the time of this lesson, were thus complaining about God’s treatment of the nation, charging God with injustice and a lack of love for them. To this unwarranted indictment of divine holiness Malachi replied by con trasting God’s dealings with Israel with His providential conduct toward Edom. These two races were the descendants of two brothers. A mere glance at the situa tion in which each nation found itself, was positive overwhelming proof that God had dealt graciously with Israel. His treatment of the Edomites, however, and the difficult problems with which they had to grapple, were the results of their dis obedience to God. 2. Impious Priests Rebuked. 1:6-2:17. a. Profaning the Altar and Worship of God. 1:6-2:9. In addressing the priests the prophet mentioned the fact that sons honor their fathers and servants their masters, but that the nation had no fear or reverence for God. This fact is proved (v. 7) by the fact that they offered polluted bread upon the altar, the lame, sick sheep as sacrifices to God. It would be an insult to the governor to present such to him, declared the prophet. Immediately he urged these sinful priests to entreat the favor of God, that He might forgive them and accept them. In verse 10 he expressed the wish that the doors of the temple might be closed because their worship was of no avail, they being so very corrupt. In verse 11 Malachi lifted his eyes above the horizon of Israel and saw the Gentiles offering acceptable service to God. The priests, in contrast with this vision of the future, declared the prophet, were pollut ing the table of the Lord and were rest ing under the curse. In 2:1-9 he declared that the judgment of God was resting upon them because of their corruption. They should be, said he, leading pure lives and teaching knowledge. Instead of turning people to the Lord they were
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