The Last Days Of The Remnant In Malachi's Prophecy

by J. MCCORMICK | Category: Lessons From The Last Days | Aug 1962

It is generally recognized that the books of Ezra and Nehemiah, giving the history of a remnant people, contain much teaching for God's remnant people today. We can surely say we live in remnant times. Similarly, the book of Malachi which reveals to us the spiritual condition of that same people at a later date, is of value to us as a warning from God that we should not follow their example. Working on the principle set forth by the apostle John, "Imitate not that which is evil, but that which is good" (3 John 11), we would seek to learn some lessons from this book. It is well to note that this is God's last message to His people until that great day when He would speak in His Son (Hebrews 1.2).

It may be, though it is uncertain, that Malachi was prophesying during the latter part of Nehemiah's governorship in Jerusalem. The difficulties revealed in Ezra and Nehemiah after the establishment of the people in the land, are reflected in this book. Malachi speaks of their difficulties from the sanctuary standpoint, and in his writing reveals God's longings after His people.

There does seem to be a great contrast in the spiritual condition of the people, who came up with Zerubbabel and those of whom Malachi writes. In the former, the Spirit of God had stirred up their spirits, and with warm-hearted devotion to the will of God in relation to His house, they had left friends, kinsfolk, and a measure of ease, to undertake the arduous task of building a house for God. Now, that warm-hearted devotion had cooled, and its place is taken by cold formality. Formality brought in carelessness in sacrifice (Malachi 1. 6, 7), in teaching (2.1-9), in separation (2.10-12), in divorce (2.13, 14), and in giving (3.7-12). Their failure in these matters gives us ample warning to flee these disorders.

One important feature is the emphasis placed upon the service of God's house. Around this all else revolves. It is in view of the sanctuary that God speaks, hence in bringing before His people their errors He commences with the priests and their service. We are reminded of the words of 1 Peter 4.17, "For the time is come for judgement to begin at the house of God." (See also Ezekiel 9.6).

In the offering of the sacrifices the priests were disregarding the instruction of Leviticus 22. 17-25 regarding the quality of their offerings. It would appear that anything would do so long as it was an offering; whether it was blind or lame seemed to concern them very little, but God was concerned. This lowering of His standard was a serious matter to Him. In this they were despising His name (1. 6); profaning His name (1. 12) in making the table of the LORD contemptible (1.7); polluting the table of the LORD (1.12), and by their actions showing they were weary of it (1.18).

It is possible that in our service in the sanctuary, we also may lower the standard of God's requirements. It should be no formal gathering when, as a holy priesthood, the people of God are together. Warmhearted devotion to God should be the compelling force, and a real desire to draw near into the holy place should be found in His people. What then is required? First, in the Remembrance of the Lord it is well to keep in mind the words, "This do in remembrance of Me" (1 Corinthians 11.24). "Of Me" are important words, for all the offerings of a holy priesthood must be concerning Him-"A sacrifice of praise ... that is, the fruit of lips which make confession to His name" (Hebrews 13. 15), and "spiritual sacrifices, acceptable to God through Jesus Christ" (1 Peter 2.5). He should fill our hearts; our offerings should be of Him. But how easy to lower the standard by lack of appreciation of Christ, by introducing something out of keeping with the purpose of gathering, by failure to appreciate what Christ is to God, by the introduction of requests! These are some of the ways in which we may lower the standard of our offerings, thus robbing God of His portion.

The work of the priests was not confined to the offerings. It had pleased God to appoint them as teachers in Israel (Leviticus 10.11, Deutcronomy 33.10, coupled with the beautiful words of Malachi 2.4-7).What a privilege was theirs! But the privilege was abused. They failed in their teaching, and it is recorded, "Ye are turned aside out of the way"; with the result, "Ye have caused many to stumble in the law ... ye have not kept My ways, but have had respect of persons in the law." Truly a sad reflection on the teachers in Israel Small surprise indeed that the people erred! How different to what we read in Nehemiah 8 with the resulting heart-searching and joy of the people of God!

A people without teachers will quickly fail. We all need to be taught. It has pleased God to place teachers among His people today (see 1 Corinthians 12.28; Ephesians 4.11, 12). It is the responsibility of all to give ear to teaching. It is futile to say, "We can learn as much at home." If that were true, teachers would not have been called and fitted by the Holy Spirit. Who then are these teachers ? First there were the apostles such as Paul (see Acts 20.20, 27), then overseers (1 Timothy 3.2, Titus 1.9), and faithful men (2 Timothy 2.2). But it is possible for teachers to stray, as did the priests (Titus 1. 16 2 Peter 2.1-3; 2 Timothy 2.16-18). May it be that teachers will be preserved among us, who will declare the whole counsel of God, for "where no wise guidance is, the people falleth" (Proverbs 11.14)!

In Malachi 2.10-16 a horrible thing is disclosed. The marital relations in Judah were in complete disorder. Probably this was due to lack of teaching. True, all were not affected, some were faithful, but others, it seems, were casting their eyes upon the women of the land, and had married the daughters of a strange god. Thus the wall of separation was broken, and by that act they "profaned the holiness of Jehovah which He loveth" (Malachi 2.11). But, in the judgement of the writer something more had taken place. Among those who had married the women of the land were men who were already married, and this involved the putting away of the wife of their youth (Malachi 2.14, 15). It was this state of things which caused certain in Judah to speak to Ezra, "The people ... have not separated themselves from the peoples of the lands ... For they have taken of their daughters for themselves and for their sons; so that the holy seed have mingled themselves with the peoples of the lands" (Ezra 9.1, 2), and this, despite the fact that "He sought a godly seed" (Malachi 2.15). How little had they taken heed to Deuteronomy 7.8!

God's will in that day is like God's will today. Separation is not a theory. It is a doctrine to be practised. In the matter of marriage God's principles have not changed. Hence the word, "Be not unequally yoked with unbelievers" (2 Corinthians 6.14) - " married only in the Lord "(1 Corinthians 7.89). It was never the mind of God that marriage should be dissolved, but rather that each man should have his own wife (1 Corinthians 7.2), and that he should love her (Ephesians 5.28). The divine principle is, "Therefore shall a man leave his father and his mother, and shall cleave unto his wife; and they shall be one flesh" (Genesis 2.24), and while the two parties live, this ought always to be. In considering this matter we must bear in mind the Lord's words in Matthew 5.28: and each man should have his own wife.

When God called His people out of Egypt and when the tabernacle was established with its pattern of divine service, it was His desire that those services should be maintained by the offerings of His people. To encourage them in this He instituted a divine arrangement whereby they gave as He prospered them. Thus He desired a tenth of their increase (Leviticus 27.82). Apart from this it appears He also desired that personal exercise should be seen so that of a ready mind they would offer willingly for the maintenance of this service. If the instructions of Deuteronomy 14. 22-80 and Numbers 18. 21-24, are observed it will be seen that the purpose of these gifts is as follows:

(1)for the upkeep of the services of God relative to sacrifice, and the provision of the necessities relating to that service, (2) for the maintenance of His servants, the Levites, (8) for the poor.

This exercise had been neglected. So much so that the question is asked, "Will a man rob God?" (Malachi 3.8). It was into this error that the people in Nehemiah's day had fallen (Nehemiah 13.10), so that the Levites and singers had no sustenance, and fled every man to his field. Malachi encourages the people to give, for in this exercise a blessing is promised (Malachi 3.10-12); as a result of which blessing "All nations shall call you happy: for ye shall be a delightsome land, saith the LORD of hosts."

The response to the healthy exercise of giving should find a place with the people of God in our day. As in the past, some of the gifts were for the maintenance of God's service, so now there are necessities which must be met. The provision and upkeep of a hall, bread and wine, heating and lighting are all necessary to the proper functioning of a church of God. How could Aaron or his successors serve God without the flocks, herds, oil, wine, flour, etc., which came from the offerings of Israel? Thus the church of God must have the gifts of those who are found therein for its proper functioning.

There are those among the people of God whom the Spirit of God has called to a definite service. As teachers and ministers of the word, they are called upon to move in a wider sphere than the local assembly. Because of this the Lord has been pleased to ordain that they which proclaim the gospel should live of the gospel" (1 Corinthians 9.14).

If we sowed unto you spiritual things, is it a great matter if we shall reap your carnal things? " (1 Corinthians 9. 11); and again, what was written in the law was written for our sake. "Thou shalt not muzzle the ox when he treadeth out the corn". Such gifts are spoken of as

"an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God," and this also is not without a blessing, And my God shall fulfil every need of yours according to His riches in glory in Christ Jesus " (Philippians 4.18, 19).

"The poor ye have always with you, " (John 12.8). These words of the Lord were apparently remembered by the apostles, for when Paul was commended by them to the work among the Gentiles, they laid upon him this charge, "that we should remember the poor" (Galatians 2.10). This Paul was zealous to do, for he remembered the words of the Lord Jesus, how He Himself said, It is more blessed to give than to receive" (Acts 20.35). The giving for the poor is an important exercise where there is need. Need may not be in one assembly, but it may be in another, as is seen in the case of the poor in Jerusalem, to whose relief the churches of Macedonia and Achaia contributed (Romans 15.26). In this connexion it is well to read 2 Corinthians 8 and 9 and to couple Malachi 3.10 with 2 Corinthians 9.6-15.

As God looked upon the disorder in the days of Malachi, He could see there was no fear of God before their eyes. But in that backsliding, remnant people, unknown to many perchance, like those seven thousand in Israel who had not bowed the knee to Baal, unknown to Elijah (1 Kings 19.18), there were those who feared the LORD and they "spake one with another: and the LORD hearkened, and heard, and a book of remembrance was written before Him, for them that feared the Loan, and that thought upon His name. And they shall be Mine, saith the LORD of hosts, in the day that I do make, even a peculiar treasure " (Malachi 3. 16, 17). In contrast to those in chapter 1 who despised and profaned His Name, these thought upon His Name. They spake one with another. Their delight must have been in the law of the LORD. Amidst the surrounding sin and departure from God, beset, perchance, with many difficulties, these overcomers had spirits like those of their fathers who came up to build. They had been stirred by the LORD. He looked upon them with pleasure and took them for His own. To them in a special sense would the sun of Righteousness arise with healing in His wings (Malachi 4. 2). We call to mind the seven churches in Asia. What a sad state some were in! But to the overcomers a special word is spoken (see Revelation 2.7, 11, 17, 26 to 29, and 3.5, 12, 21). Surely of them it could be said, "And they shall be Mine."

"Remember ye the law of Moses My servant, which I commanded unto him in Horeb for all Israel, even statutes and judgements" (Malachi 4.4). God had no new revelation for them. Like their fathers they must go back to the first instructions and build on the old foundations. God has spoken to us in His Son and we need to take heed lest haply we drift away. There is no other revelation given to us. We must go back to that which has been handed down.

It is interesting to notice that in Malachi 3.1-3 we have a prophecy of the coming of the Lord Jesus, who will sit as a refiner and purifier of silver, and He shall purify the sons of Levi for that day of restoration. He is coming to judge the works of those with mere formality engaging in divine service. The exercised ones in Israel, as they thought of His coming, would cleanse themselves from all unrighteousness.

We live in a time when the coming of the Lord for His saints is imminent. "Every one that hath this hope set on Him purifieth himself, even as He is pure" (1 John 3.3). "For we must all be made manifest before the judgement-seat of Christ; that each one may receive the things done in the body, according to what he hath done, whether it be good or bad "(2 Corinthians 5.10). Wherefore beloved, "let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God"(2 Corinthians 7. 1).

J. MCCORMICK | Aug 1962
Lessons From The Last Days