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Malachi Chapter
Two
Malachi 2
Chapter Contents
The priests reproved for neglecting their covenant. (1-9)
The people reproved for their evil practices. (10-17)
Commentary on Malachi 2:1-9
(Read Malachi 2:1-9)
What is here said of the covenant of priesthood
is true
of the covenant of grace made with all believers
as spiritual priests. It is a
covenant of life and peace; it assures all believers of all happiness
both in
this world and in that to come. It is an honour to God's servants to be
employed as his messengers. The priest's lips should not keep knowledge from
his people
but keep it for them. The people are all concerned to know the will
of the Lord. We must not only consult the written word
but desire instruction
and advice from God's messengers
in the affairs of our souls. Ministers must
exert themselves to the utmost for the conversion of sinners; and even among
those called Israelites
there are many to be turned from iniquity. Those
ministers
and those only
are likely to turn men from sin
who preach sound
doctrine
and live holy lives according to the Scripture. Many departed from
this way; thus they misled the people. Such as walk with God in peace and
righteousness
and turn others from sin
honour God; he will honour them
while
those who despise him shall be lightly esteemed.
Commentary on Malachi 2:10-17
(Read Malachi 2:10-17)
Corrupt practices are the fruit of corrupt principles;
and he who is false to his God
will not be true to his fellow mortals. In
contempt of the marriage covenant
which God instituted
the Jews put away the
wives they had of their own nation
probably to make room for strange wives.
They made their lives bitter to them; yet
in the sight of others
they pretend
to be tender of them. Consider she is thy wife; thy own; the nearest relation
thou hast in the world. The wife is to be looked on
not as a servant
but as a
companion to the husband. There is an oath of God between them
which is not to
be trifled with. Man and wife should continue to their lives' end
in holy love
and peace. Did not God make one
one Eve for one Adam? Yet God could have made
another Eve. Wherefore did he make but one woman for one man? It was that the
children might be made a seed to serve him. Husbands and wives must live in the
fear of God
that their seed may be a godly seed. The God of Israel saith that
he hateth putting away. Those who would be kept from sin
must take heed to
their spirits
for there all sin begins. Men will find that their wrong conduct
in their families springs from selfishness
which disregards the welfare and
happiness of others
when opposed to their own passions and fancies. It is
wearisome to God to hear people justify themselves in wicked practices. Those
who think God can be a friend to sin
affront him
and deceive themselves. The
scoffers said
Where is the God of judgement? but the day of the Lord will
come.
── Matthew Henry《Concise Commentary on Malachi》
Malachi 2
Verse 2
[2] If ye will not hear
and if ye will not lay it to heart
to give glory unto my name
saith the LORD of hosts
I will even send a curse
upon you
and I will curse your blessings: yea
I have cursed them already
because ye do not lay it to heart.
I have cursed them — I have already sent
out the curse
and it is in part upon you.
Verse 3
[3] Behold
I will corrupt your seed
and spread dung upon
your faces
even the dung of your solemn feasts; and one shall take you away
with it.
I will corrupt — I will take away the prolific
virtue and strength of it
that it shall bring forth no fruit.
Spread dung — It is an expression of the
greatest contempt.
Of your solemn feasts — Your most solemn days
and feasts
shall be as loathsome to me as dung
and shall make you
who offer
them as unclean
and loathsome
as if I had thrown the dung of those sacrifices
into your faces.
Take you away — You shall be taken away with it
removed as equally unclean with the dung itself
equally fit to be cast out to
the dunghill.
Verse 4
[4] And ye shall know that I have sent this commandment unto
you
that my covenant might be with Levi
saith the LORD of hosts.
My covenant — If you will not confirm
and keep
Levi's covenant among you
I will make it firm on my part
by punishing the
violators of it.
Verse 5
[5] My covenant was with him of life and peace; and I gave
them to him for the fear wherewith he feared me
and was afraid before my name.
With him — With Levi.
Peace — Of long life
and prosperous
assured to the Levites
in their due ministrations before God.
Before my name — Behaved himself with reverence
before God.
Verse 6
[6] The law of truth was in his mouth
and iniquity was not
found in his lips: he walked with me in peace and equity
and did turn many
away from iniquity.
Was in his mouth — He taught to the
people. Aaron
Eleazar
Phineas
every one of those priests or Levites
in what
age soever they lived; who feared God
and were humble.
Iniquity is not found — He judged not with
respect of persons
or for bribes.
He walked — His whole life was a continual
walking with God; he lived with God
and to him.
In peace — With God
and it was his aim to live peaceably with
others.
Verse 7
[7] For the priest's lips should keep knowledge
and they
should seek the law at his mouth: for he is the messenger of the LORD of hosts.
Should keep knowledge — It is this that their
office binds them to; it is the duty of all God's people to know his law
but
the priest's duty to know it more than others.
And they — The people.
Verse 8
[8] But ye are departed out of the way; ye have caused many
to stumble at the law; ye have corrupted the covenant of Levi
saith the LORD
of hosts.
But ye — Priests.
Stumble at the law — By your false
expositions of it.
Have corrupted — You have violated it
have
contradicted the great intentions of it
and done what in you lay
to defeat
them.
Verse 9
[9] Therefore have I also made you contemptible and base
before all the people
according as ye have not kept my ways
but have been
partial in the law.
Have been partial — You have perverted
the law to please great men
or to serve some unworthy design. When we inquire
into "the reasons of the contempt of the clergy
" ought we to forget
this?
Verse 10
[10] Have we not all one father? hath not one God created us?
why do we deal treacherously every man against his brother
by profaning the
covenant of our fathers?
One father — Abraham
or Jacob
with whom God
made the covenant by which their posterity were made a peculiar people.
Created us — The prophet speaks of that great
and gracious work of God
creating them to be a chosen people. And so we Christians
are created in Christ Jesus.
Verse 11
[11] Judah hath dealt treacherously
and an abomination is
committed in Israel and in Jerusalem; for Judah hath profaned the holiness of
the LORD which he loved
and hath married the daughter of a strange god.
Hath profaned — Profanely violated the law
confining Israel to marry within themselves
and not to endanger themselves
by
contracting affinity with idolaters.
Which he loved — Which he
Judah
once loved.
The daughter — Idolatresses. Even tho' they had
wives before
whom they now cast off.
Verse 12
[12] The LORD will cut off the man that doeth this
the
master and the scholar
out of the tabernacles of Jacob
and him that offereth
an offering unto the LORD of hosts.
The master and the scholar — There shall be left
neither any to teach nor any to learn.
Him that offereth — The priests.
Verse 13
[13] And this have ye done again
covering the altar of the
LORD with tears
with weeping
and with crying out
insomuch that he regardeth
not the offering any more
or receiveth it with good will at your hand.
And this — Beside that first fault
you have committed another
you misuse
and afflict your Jewish wives
whom alone you should have
cherished.
With tears — Your despised wives fly to the
temple
weep and cry to God for redress.
With weeping — This is added to shew the
abundance of their tears.
He — The Lord.
Verse 14
[14] Yet ye say
Wherefore? Because the LORD hath been
witness between thee and the wife of thy youth
against whom thou hast dealt
treacherously: yet is she thy companion
and the wife of thy covenant.
The wife of thy covenant — To whom thou art so
firmly bound
that while she continues faithful
thou canst not be loosed.
Verse 15
[15] And did not he make one? Yet had he the residue of the
spirit. And wherefore one? That he might seek a godly seed. Therefore take heed
to your spirit
and let none deal treacherously against the wife of his youth.
One — But one man
and one woman.
Yet — Yet he could have made more.
Wherefore one — One couple
and no more.
A godly seed — A holy seed born to God in chaste
wedlock
and bred as they were born
in the fear of God.
Take heed — Keep your heart from wandering
after strange wives.
Verse 16
[16] For the LORD
the God of Israel
saith that he hateth
putting away: for one covereth violence with his garment
saith the LORD of
hosts: therefore take heed to your spirit
that ye deal not treacherously.
Putting away — Divorce
such as these petulant
Jews used to make way for some new wives
which God hates as much as putting
away.
Verse 17
[17] Ye have wearied the LORD with your words. Yet ye say
Wherein have we wearied him? When ye say
Every one that doeth evil is good in
the sight of the LORD
and he delighteth in them; or
Where is the God of
judgment?
Your words — Your perverse reasoning
and
impious quarrellings against God.
Is good — This wicked inference they drew
from their prosperity
in the world.
He delighteth in them — As appears (say these
atheists) by his prospering them.
Where is the God of judgment — If he is there
judging and governing the world
why does he not punish these men?
── John Wesley《Explanatory Notes on Malachi》
Malachi 2:17
During
the first day of Boy Scout camp
a scoutmaster was called home because of an emergency
and was not planning to return until the following day. As he prepared to
leave
he gathered his charges together and made Joe
one of the patrol
leaders
the acting scoutmaster until he returned. As soon as the scoutmaster
was out of sight
the newly appointed leader began to give orders. He had the
younger boys set up his tent
sent another after candy
and told the rest to
clean up the area
even though it was recreation time. “You can’t do that
”
they said. “Mr. Whitten said it was recreation time!” Joe was not impressed. “I
can do whatever I want to. And furthermore
I don’t care what Mr. Whitten said
because Mr. Whitten isn’t here!” He must have seen the smiles on the Scouts’
faces
because he turned around to see Mr. Whitten standing there. He had
returned for his car keys
had heard everything
and
needless to say
appointed a new acting leader.
Joe
assumed what the priests of Malachi’s day assumed
that they could act in any
was they chose because the one who guaranteed justice was nowhere to be seen.
But both Joe and the priests found out otherwise. The keeper of justice was
seeing their deeds and hearing their words and would ultimately set things
right.── Michael P. Green《Illustrations
for Biblical Preaching》
The Prerequisites for Priestly
Service—
The
Priest’s—
I. Heart should fear the Lord (2.5)
II. Lips should teach the Law of
truth (2.7)
III. Feet should walk in the light
of holiness (2.8)
IV. Aim should be to turn many away
from iniquity (2.6)
── Archibald Naismith《Outlines for Sermons》
02 Chapter 2
Verses 1-9
Verses 1-3
And now
O ye priests
this commandment is for you.
Spiritual reformation
1. The
nature of the spiritual reformation required. It involves two things
a
practical application of the Word of God: and an entire dedication to the glory
of God.
2. The
urgency of the spiritual reformation required. The neglect thereof incurs a
curse
and a rebuke
and contempt. (Homilist.)
To give glory
unto My name.
Duty and threatening
I. The
duty enjoined.
1. Repentance
glorifies God as an omnipresent and omniscient God.
2. Repentance
glorifies God as a just and holy God.
3. Repentance
glorifies God as a merciful and gracious God.
4. Repentance
glorifies God as a true and faithful God.
II. The
evil threatened.
1. He
will curse the personal
blessings of the impenitent.
2. He
will curse their domestic blessings.
3. He
will curse their national blessings.
4. He
will curse their religious blessings. (G. Brooks.)
Verse 2
I will curse your
blessings.
Blessings abused become a
curse
Taking into view the whole
of the intelligent creation
and the extent of the duration to which it is destined
the
curse of God on these who wantonly brave His love and benevolence
will be seen
to be a necessary result of His goodness
as well as a declaration of the
righteousness of His character. It is the same Word of heaven which shows
us--now the Cross of Christ
and now the flaming sword of justice. God does not
lift up His voice to say
“I will curse your blessings
” till men have first
abused those blessings
and provoked Him to interpose His vengeance. A reason is given
for the curse--disobedience. A warning of its approach is likewise given; and
every successive threatening is a new mercy
for its tendency is to arrest the
sinner ere it be too late
and is an interposition which justice did not
require. A captious mind may refuse to call those things blessings which in the
result shall only augment the wretchedness and accumulate the perdition of the
sinner. But objects which are in themselves capable of benefiting the person on
whom they descend
though an evil heart may
by wilful misapplication
turn
them to the most serious and fatal injury
are
nevertheless
blessings. God
can curse the blessings He bestows in a variety of ways. He can remove them; He
can render them ineffectual and powerless; He can make them turn to our hurt.
The curse consists in continuing unaltered the blessings He bestows
and in
leaving the individual who receives them to himself. In point of fact
the
sinner inflicts the curse upon himself. The only part which God takes in the
visitation is that He suffers it to be so.
1. Among
the blessings which God confers upon sinful men
the first in nature
and among
the foremost in importance is time. The days and years which God may add to
man’s forfeited life are of inestimable price. They are the seed-time for
eternity. If it be not used for its intended purpose
Godwill turn it into an
awful curse. And does it not prove so
when
as time moves on
the heart
becomes harder
the conscience less impressive
love of the world more
vehemently impetuous
and when moments accumulate not so fast as sins
which
shall go to fan the flames of the unquenchable fire?
2. Another
of the blessings from the hand of God is health. This gives a zest to every
other gift of heaven
and the want of it takes away the charm of every other
enjoyment. It is an unspeakable aid in the pursuit of every good work incumbent
upon us. Beware then lest this blessing be presumed upon and misused
and God
may give up the disobedient to their own curse. Talents and education are blessings
from the hand of God; they place the individuals who possess them higher in the
scale of being. But if they are perverted from their lawful ends
--if they
should be found enlisted on the side of infidelity or worldliness
--the
blessing will become a curse.
3. I
might proceed to speak of other blessings
of which the misimprovement will
fatally transmute into the curse. Riches
honour
friends
rank
influences
and the various interferences which deliver men from evil
or avert its
approach
are all the good gifts of God. They are capable of a use of the most
important nature both to ourselves and others. The perversion of them will be
as ruinous in aggravating the misery of the future. Refer especially to this
richest of blessings
the glorious Gospel. Even this crowning gift may
by the
wilful unbelief and worldliness of the heart
become hurtful as it might have
been beneficial. Can there be a more dreadful curse than when the very means
employed for the soul’s conversion
place it further and still further from
that necessary issue? (T. Kennion
M. A.)
Cursed blessings
There is no accommodation
in Divine righteousness. We never read that to-day we may intermit a little
the law shall no longer be so rigorous and ruthless
the law shall be oiled
down into smoothness so that it shall be easy
and the spirit of disobedience
shall be less exasperated: never. The law never changes. The moral tone of the
Bible is never lowered in accommodation to human weakness or human selfishness.
Nor is judgment lessened that a man may feel the more comfortable with himself.
There is wondrous originality in the way of putting the Divine judgment before
the consideration of men. Probably the judgment was never more vividly and
powerfully depicted than in this instance:--“I will curse your blessings”: what
to you is a blessing shall cease to be such and shall become a curse: I will
make your health the worst disease you ever had; I will make you poor through
your very wealth; I will send upon the richest results of your labour such a
darkness that you will flee away from the very image of your own success. How
terrible is God! but always how terrible in righteousness. Why does this
punishment fall upon the priestly race or house? Simply because the priest has
been unfaithful
self-considering
base in heart
forgetful of his duty to God
and his service to man. The Lord does not make priests for nothing: whatever
the priest may be
if he fail in his function
God plagues him by blighting his
blessings. The priest may be a poet
gifted with fine fancy
able to sing to
the world's
comforting and inspiration
and if he palter with his gift
if he prostitute
it
God's judgment will fall heavily upon him. We do not limit the word
"priest" to religious functions or exercises or responsibilities:
every man has his own call of God
and by so much may be regarded as sustaining
a priestly relation to the throne of God. A man may be a merchant
a
counsellor
a man of great sagacity
a person qualified to exercise large and
useful influence
and if he fail to work out his mission in life this punishment
falls upon him: he has more anxiety over his wealth than he ever had over his
poverty
and his very health is a plague and a temptation to him all the day.
How God tightens His hands upon the reins! how He tugs! how He rules! We think
sometimes He has given us full head
and we go at our own pace
and suddenly
the jaw is torn
and we begin to feel that we are servants
not masters; that
we are under providential guidance
not under selfish inspiration: the Lord
reigneth
and He is as loving in judgment as He is in redemption. How will the
Lord curse the blessings of the priests? “Behold
I will corrupt your
seed." Now
the house of Aaron had nothing to do with ploughing and with
sowing: why then corrupt or spoil or mar the seed that was to be sown in the
fields? why take the juice out of it? why deplete its vitality? The house of
Levi is by law exempted from agricultural pursuits. True: but not from
agricultural tithes. The priests lived upon the land
as certainly as the
farmers did
and the Lord punished the priests where they would most feel it.
After they had gone in that direction they should feel the weight of the rule
of God where they could most sensitively respond to the imposition. It is easy
to sow seed: but are we quite sure that no operation has been performed upon
the seed before we have sown it? God is invisible
the hand of God is
intangible
the ministry of God is impalpable. The seed looks the same as in
the healthiest years and the most abundant harvesting. The farmer says
The
seed is good: sow it! If we had been gifted with the piercing eyesight that
sees the spiritual we should have known that only yesternight the Spirit of God
was in the granary
spoiling every seed garnered against seed-time. Why will we
be befooled always by the eyes of our bodies? as if they could see anything. We
do not live the faith-life that believes that all things are under the touch as
they are under the ownership of God. God makes the wine vinegar; God makes us
drink our own etymology. If we call for wine
sharp wine
we shall have enough
of it; and God will make the wine sharp and sour in the palate. Why not believe
that all things are under the government and benediction of God? Behold the
fowls of the air: consider the lilies of the field: see God everywhere. (Joseph
Parker
D. D.)
Blessings made curses
There is a text which is
the counterpart of this
"I will turn the curse into a blessing." God
does not willingly afflict. He never takes a blessing away without bestowing a
better one in its place
unless any of His blessings have been abused
and
then
when His love has been trampled on
when in their headstrong wickedness
His creatures turn against Him and abuse His blessings
then He puts a curse
upon them. Consider some illustrations--
1. What
the world calls wealth
goods. There is a solemn irony in that word
"goods." By what men call "goods
" they do not mean truth
things spiritual and eternal
but they mean boxes
bales
and bundles of things
kept in stores. We need not disparage wealth. It is not a sin for man to toil
for it
to plan for it; and yet though it be a blessing
how easily can God
blast it. How easily the Lord can plant thorns in the rich man's pathway.
2. Home
and domestic relations. No sweeter blessing on earth than the encompass-meat of
love. Yet how many miserable homes there are. Just one prodigal son will spoil
it: just one vicious habit: some stain of sin: some skeleton of disgrace.
3. The
blessings of the Gospel. This Gospel comes to be the savour of death unto death
unless we obey God's laws
and follow Him in humble love. (P. S. Henson
D.
D.)
Blessings cursed
God only has an
absolute right to curse. Men curse each other wrongfully; God's curses are
merciful and righteous. He blesses
readily; He curses reluctantly. The Jews deserved more evil than that which
befell them.
I. Men
possess many blessings.
1. Natural.
Abundance of the fruits of the earth. Refreshing variations of the seasons.
Gratification of our senses with beauty
fragrance
and music. Stores of useful
minerals
and medicinal herbs.
2. National.
Subjection to rightly constituted authority. Freedom of speech. Commercial
prosperity. Progressive legislation. Well-stored marts. Liberty of conscience.
Wise distribution of wealth in the creation of labour.
3. Domestic.
Love of kindred. Sympathy of friendship. A quiet and peaceable habitation. A
bountiful supply of the necessities of life.
4. Personal.
Health. Wisdom. Honour. Success. Wealth.
5. Religious.
Pious associations. Spiritual enlightenment. The worship of the sanctuary.
Divine pardon and purification. The instruction of men and books. The hope of
eternal glory.
II. These
blessings may be cursed
1. God
does this by permitting the blessings themselves to become a curse. Abounding
luxuriance in nature has engendered idolatry
sensuality
and sloth.
2. God
sometimes inflicts a curse upon the blessings. The fruitful land becomes
barrenness. God may curse our blessings--
III. These
blessings are cursed because of men’s indifference to God’s glory. Persistent
indifference to God will ever bring His curse. Let us
in order that what we
regard as blessings may continue to bless us
lay God’s glory to heart--
1. By
pondering God’s claims until our hearts are moved.
2. By
fixing our warmest affections upon His glory.
3. By
living a life of ardent devotion to its furtherance in the world. (W.
Osborne Lilley.)
The blessing cursed
God does not say that He
will take their blessings away; He will let them remain
only with His ban upon
them
and see what they will be Worth then. The blessings shall remain
but
they shall remain scathed and blighted: They tell us that there is an Eastern
fruit which sometimes undergoes a curious process of decay. It looks as
blooming and fresh as ever to the eye
but when you take it in your hand it
crumbles into dust. Now
a like process was to pass upon all the comforts and
advantages
all the treasures and delights of these doomed men. Though nothing
would be changed
all things should become new. The soul would be gone from all
comforts and enjoyments. What are commonly called good things should
communicate no happiness
and tend to no good. A tree may be withered without
being cut down.
1. Blessings
may be said to be cursed
if God deprives us of the power of enjoying them.
When a blind man looks at the most beautiful scene
he sees nothing of it. As
our outward senses are aware of sights and sounds
in like manner our souls
have their senses (so to speak) which take note of pleasure and pain. In the
natural state of a healthy mind
it feels pleasure and happiness when it is
surrounded with those things we call blessings. But in one moment God can end
all this. Without changing in the least our outward aspect
or our outward
circumstances
God can make our souls as incapable of feeling happiness in the
possession of our outward blessings
as the blind man’s eyes are of discerning
the light of day. Amid our earthly blessings He can make us moody
depressed
thankless
miserable beings. And how often God does do this! A rich man’s
wealth is cursed
when it remains as entire and well-invested as ever; but
cannot keep its owner
s heart from being racked by fears that he is to end in
the work-house. And such a case has many a time been. It is a bitterer thing
it is a sorer punishment
a thousandfold
to curse a blessing than to take it
away Illustrate by Lord Byron.
2. If
God suffers them to have an evil tendency on our souls. St. Paul says
“The
goodness of God leadeth thee to repentance.” The blessings God bestows have a
natural tendency
generally expressed
to lead men to think seriously about
their souls
and earnestly to turn to Christ--to benefit us spiritually. But it
is possible they may have quite an opposite effect: they may do us harm spiritually.
They may make it more and more unlikely that we should find our home in heaven
at last. Illustrate from the mass of earthly blessings implied by the words
“wealth and comfort.” What is the right and healthy tendency of all these? They
should make us deeply thankful to Him who gave us them all. They should fill us
with an earnest desire to employ all that has so kindly been given to us for
God’s glory and the good of our fellow-creatures. But wealth often tends to
make its possessor proud
arrogant
overbearing
or idle and useless
selfish
and vicious. Think of the blessing of dear friends and of a happy family
circle. But even such pure blessings may become cursed. The erring heart may
make an idol of the creature. Even spiritual blessings may be cursed. The
“means of grace” may have their tendency so completely reversed
as to become
means of condemnation
of guilt
of perdition. Their natural and healthful
tendency may in all cases be reversed
so that they shall turn to means of
hardening and of destruction. Our subject even applies to the regenerating
comforting
sanctifying Holy Spirit of God. If the influences of the Spirit are
resisted; if we harden ourselves against His gentle working
and determinedly
grieve Him away and quench Him; then this influence
that God gave to work out
our salvation
turns to something that not only tends to our final ruin
but
(awful to think) actually makes sure of it. The same Spirit that melts one
man’s heart hardens another man’s
as the self-same fire melts wax
but hardens
clay. There are just two things
one of which Christ must be to each of us. He
must either be our Saviour or our condemnation. Now that we know of redemption
through Him
we must either accept or reject Him. He must either be an
unspeakable blessing
or a blessing cursed. (A. K. H. Boyd
D. D.)
Cursing the blessing
Instead of Divine justice
being a violation of Divine goodness
it is a necessary part thereof. This God
Himself taught man by that mysterious disclosure of His character to Moses. God
“merciful and gracious
” but “by no means clearing the guilty.” A lack of
justice would be a lack of goodness. Love without equity would be effeminate
indulgence. To mark His disapproval of what is sinful is as much to be expected
of an infinitely Holy Being
as that He will signify His approval of what is
righteous. But in the exercise of His justice how conspicuous is His mercy. He
does not visit men with punishment till He has striven to recover them from
their evils
and not then till they have been distinctly warned of approaching
wrath. In the context Malachi is directed to warn the priests
who had grieved
God by their disobedience to His commandments
that unless they reformed
and
faithfully did the will of God
they should be visited with a curse. Thus a
condition is interposed before the curse is announced. The nature of the
judgment hero referred to deserves attention. The Divine Ruler sometimes
removes that which was a blessing. He frustrates their plans; shatters their
ideals; scatters their wealth; removes their friends
etc. But here is the
continuation of a blessing with a curse upon it
so that it cannot bless. The
very blessings which have been possessed and enjoyed for years become the
fruitful sources of untold sorrow. We cannot impugn the dealings of God. There
is a “need’s be” for every such mark of His displeasure.
1. For
His own sake He curses the blessing. He will be glorified by man. When by kind
gentle
wooing measures He fails to pro duce in us the fruits of righteousness
He uses severer means.
2. God
curses our blessings for our sakes. Outward misfortunes direct man’s attention
to his inward necessities. Calamity and sorrow humble the proud heart
subdue
the stubborn will
and bring the wandering spirit to the bosom of Jesus. (J.
Hiles Hitchens.)
Blessings changed into a
curse
Blessings of high and
inestimable value had been bestowed upon the children of Israel. Had they
faithfully improved the blessings bestowed upon them
to what a height might
not their prosperity and their happiness have risen! But they were unfaithful
stewards of the grace of God. Their inordinate selfishness and their restless
love of change betrayed them continually into transgression. No sooner were
they established in the promised land
than they forsook the Lord
and followed
strange gods. Therefore did the vengeance of the Highest fall upon them.
Terrible chastisements were often inflicted
and they sank at last in utter
ruin. A “curse” was sent upon them that cursed even the blessings in which they
were accustomed to glory. Their spiritual light
which had been their chiefest
glory
was pervented to inflame their pride. Their distinction as the peculiar
people of God embittered their contempt and hatred for other nations. By
habitual transgression their hearts became so hardened in the end that they
received not when He came
the hope of Israel. They crucified and slew the Lord
of Life. The counsels of Divine providence are the same in every age. In every
age they punish national guilt with national suffering. When the transgressions
of any people provoke the Divine vengeance against them
even the blessings
which they have enjoyed are changed into a curse. The words of the text are
capable of individual application. In the fate of the individual may be traced
the great principle of retribution which the text announces. It is not indeed
seen so clearly and so uniformly
--because for individuals there is provided
hereafter a recompense of reward. Observe the accomplishment of the threatening
of the text in regard to the advantages by which the lot of one individual is
distinguished from that of another. How often
when he layeth not the Divine
commandments to heart
the very blessing in which its possessor rejoiced the
most
becomes the most a curse to him. Apply to the misuse of health
wealth
power
intellectual gifts
fame
worldly prosperity in general. Spiritual light
is a benefit more valuable far than worldly prosperity. Yet
even spiritual
light
when we use not the benefit as we ought
may be changed into a curse for
the punishment of our sin. Who can arraign the justice of the dispensation
which thus bringeth evil out of good? These benefits belong to the Lord alone.
They were given us at first of His free and unmerited mercy. When we are worse
than unprofitable
can we complain if those joys are no longer ours which are
intended for the faithful servants of God? Can we complain if the objects
around us
changing
as we ourselves have done
their original purpose
minister to us evil instead of good
whilst we wilfully persevere in the road
to destruction? Even the chastisements of the Lord are sent in mercy to rouse
the sinner from his fatal security
to save him from an anguish more dreadful
and more lasting. Let us give glory to the name of God
from whom all our
blessings come. Let us keep ever in view that only for purposes of wisdom and
beneficence He hath entrusted to us any part of His own fulness. Let us keep
ever upon the imagination of our hearts
that He
who is the giver of every
good and perfect gift
is righteous
and will demand from us a strict account
of the manner in which we employ the talents committed to us
and “will render
unto every man according to his deeds.” (Alex. Brunton
D. D.)
Transformations
“I will curse your
blessings”--what a weird and mysterious threat that is! What does it mean?
Well
I think we may get at the truth suggested by it by recalling three
miracles performed on water at three widely separate dates in sacred history.
The first of the three was that gruesome miracle wrought in Egypt by Moses
one
of the plagues
when he turned the waters of Egypt into blood. It was a ghastly
transformation- one of the best blessings of life turned into a curse. The next
miracle to which I will refer
performed on the same element of water
was the
first miracle of our Lord’s ministry
the miracle at Cana of Galilee
when He
turned the water into wine. I say it was changing that which is in itself a
blessing into a still higher blessing. Then the third instance to which I refer
is an incident in the life of Elisha “The situation of this city is pleasant
as my lord seeth
but the water is nought
” they said to him. Well
the young
prophet accepted the challenge
and cast a handful of salt into the wells of
Jericho
with the result that the water
which was salt before
became sweet
and pleasant. That was an instance of a curse being turned into a blessing.
Now
you see
these were three transformations
and they were all symbolical.
Similar transformations are taking place still in human experience. Now I think
you begin to see what is the drift of the teaching of this text.
1. The
blessings and the curse of life.
2. Blessings
cursed.
3. Blessings
blessed; and
4. The
curse changed into a blessing.
I. The
blessings and this curse of life. Life has its blessings and it has its curse.
Now
what are the blessings of human life? Well
the blessings of human life
are simply the things that tend to make it blessed or happy. When God created
man at the beginning
we read that He blessed him
and said
Be fruitful
and
multiply
” etc. In these words the Creator indicated that man had been made for
happiness
and He mentioned several of the principal sources of that happiness
such as the food with which he was to be regaled; his dominion over the
inferior creatures; and above all
his social instincts
which were to cause to
rise about him the charities of home. Of course
there has been a great change
since that sketch was made by the Creator of man’s happy lot
and yet the world
is still full of things that are intended and fitted to make life blessed or
happy. Then higher than the pleasure of the senses is the pleasure of the
affections
and of the intellect
and those are ministered to by all the
objects of love--parents
children
husband and wife
and so on
the Lord’s
day
the Lord’s Word
the privilege of prayer
the Great Salvation
such are
some of what you might call the blessings of life. Then what is the curse of life? You remember
when man had fallen
how God pronounced upon him the curse; and what was it? To
the woman He said
“I will greatly multiply thy sorrow and thy conception; in
sorrow thou shalt bring forth children; and thy desire shall be to thy husband
and he shall rule over thee.” There is the curse; it is pain and sorrow and
subjection and ill-usage.
II. Blessings
cursed. Let us look at this as the first transformation
because it is the one
mentioned in the text. The blessings of life may be cursed. When does that
happen? Well
I should say that the blessings of life are cursed when they fail
to yield the happiness
which they are naturally fitted to yield. Sometimes I am sure you have all
noticed it. There may be food in the house; there may be money; there may be
all that money can buy
and yet somehow happiness is not there. I think it
might almost be said that those ages in which the means of happiness nave been
most numerous have been the least happy epochs. Now
take
for instance
the
period of Rome’s decay. That was a period when wealth was flowing into Rome on every
hand
and when in the Romans there was the keenest appetite for pleasure
and
yet pleasure fled from the Romans. Do you remember how one of our poets
describes it in ever memorable words
“On that hard pagan world disgust and secret loathing fell
Deep weariness and sated lust made human life a hell.
In his cool hall
with haggard eyes the Roman noble lay;
He drove abroad
in various guise
along the Appian way;
He made a boast
drank fierce and fast
and crowned his hair with
flowers;
No easier
nor no quicker passed the impracticable hours.”
That is a description of
how the blessings of the world may be turned into a curse. But perhaps the
Commonest way in which the blessings of life are transformed into a curse is
when the satisfaction of the inferior happiness prevents the soul from desiring
to enjoy the superior kinds of happiness. That often happens. The glut of the
soul with the happiness of the senses may prevent it from appreciating the
happiness of the heart or the intellect or the spirit. Now
have you never seen
this? A man who has been enjoying life in a humble way becomes suddenly and
immensely rich. Well
he and his wife and daughters begin to dream of society
and with great efforts they get their feet into society
which despises them. The
daughters come to no good; the sons become thriftless and dissipated. That is
an instance of the blessings of life being turned into a curse. Yes
and even
so sweet a thing as human affection may become a curse in this way. It may
become so satisfying that we have no desire left for anything higher. Oh
unhappy transformation
when the very thing that our Creator has given us for
our enjoyment through human perverseness is changed into a disadvantage and a
loss.
III. Blessings
blessed. We have just seen that what we call the blessings of life are not in
themselves able to make us happy
unless with the blessing there be given a
second blessing. Those things which naturally tend to be blessings only really
are so when there is a certain correspondence between them and the constitution
of those who receive them. Now
for instance
food is one of the blessings of
life. It has a natural tendency to make us happy
but in certain states of the
body it does not do so. It may even poison the whole frame. But when food is
received into a healthy body
then it is a blessing. Or
in the same way
we
may say that knowledge is a blessing; but it is not a blessing to everybody.
What is the most golden page of great eloquence or wisdom to an ignorant man?
Even the highest blessings require a certain correspondence in us before they
issue in what the Creator intended them for. O my people
it is a sad fact that
even the Gospel may be a savour of death unto death. And let us bring this down
to our own experience. The Word itself is a blessing
but it is only blessed to
those who are in the right state of mind to receive it. Wealth ministers only
to an inferior kind of happiness
and
as I have just shown
it is many a man’s
ruin
and the ruin of many a family; and yet wealth may be used in such a way
as to produce in the home an order and elegance in the midst of which love
easily and naturally flourishes
and intelligence and culture are drawn in
almost with the breath. Do you not think that in this way the life of a true Christian
is a wonderful thing? The commonest mercies when received from the hand of the
Heavenly Father as His gifts
become at the same time spiritual mercies. A true
Christian enjoys from the blessings of life all the happiness which others
receive
but at the same time he derives a happiness which is peculiar to
himself alone
because to Him the blessings of life are doubly and trebly
blessed.
IV. The
curse changed into a blessing. What is the curse of life? What was the primary
curse? It was toil
and that has been a terrible curse in this world.
Millennium after millennium the slave has shed tears of blood under the rod of
the oppressive master. And yet how many cases might be adduced in which this
primary curse has been changed into a blessing! I am sure I am speaking to many
who
if they were asked to say what is their greatest blessing
would feel
inclined to answer
“My work.” Your work has kept off your soul those birds of
evil which fall on the souls of the indolent and slay them. It has developed your
faculties; it has filled your home with comforts. I do not know any happiness
that rivals the happiness of work well and honestly done. That is the primary
curse changed into a blessing. And if you look over the face of the world you
will find the same thing on a large scale. The happiest nations are not those
living in places
where everything is done for them
where they can spend their time in sloth
and yet get plenty to eat and drink. Those are the happiest nations who have
had to wring their substance out of a grudging soil
and assert the dignity of
man in the face of adverse nature. But I think the curse turned into a blessing
is most easily seen in those cases where the loss of the inferior happiness has
caused the soul to seek the superior happiness
Ill-health has sometimes made
men famous who would have been nothing of the kind had not the arrow drinking
their life-blood caused them to retire from the general herd of men. It is a
very significant fact that two of the five greatest poets of the world have
been blind
and there is no reason to doubt that both Homer and Milton had the
inner vision sharpened by the withdrawal of the outer vision. It is chiefly in
the region of religion that we see this principle at work. I know there are
many here wile love God and follow Christ
and if I asked them to say how this
has come into their lives I am sure a very large proportion would say that it
was through loss
sorrow
bereavement
affliction. And so the curse of life has
turned out to be its greatest blessing. Do you not think that when on the
evening of the first day of his existence the first man saw the sun setting
and the darkness coming over the earth
the fear invaded his mind that the
whole frame of things was about to be dissolved
and that he was about to be
struck back into the nothingness out of which he had just emerged? But
lo! as
the night enveloped the sky
the hosts of God came forth
the evening star
leading the way
and with it suns and systems rolling into light. That
spectacle would never have been seen had not the darkness supervened. And in
the same way
some of you may remember that when the darkness of your first
great disappointment or sorrow came
it seemed to you as if the universe were
dissolving
and you yourself were being struck back into a nonentity. But you
found day by day that there had risen to you a glory and a hope as much greater
than the happiness you had previously experienced as the united light of all
the suns that burn in the midnight heaven is greater than the single light of
the lamp that lights the system to which we belong. The lesson is this: that
nothing in this world is either in itself absolutely a blessing or a curse.
There are those things which we call the blessings of life because they have
the tendency to happiness; and there are those things which we call the curses
of life because they have a tendency to unhappiness. But I say nothing in
itself is absolutely either a blessing or a curse. Therefore
if the bleatings
of life are multiplied in your lot
if you are at present experiencing
prosperity
do not be too much uplifted; and
on the other hand
if what is
called the curse of life has been sent upon you
if things are going against
you
and misfortune is dogging your steps
do not be too much downcast. The
blessings of life may be cursed
and the curse of life may be made a blessing
the blessing of the Lord that maketh rich
and He addeth no sorrow with it. (J.
Stalker
D. D.)
Verses 4-17
That My covenant might be
with Levi.
The minister of Divine
truth
I. As he
always should be.
1. A man
divinely called.
2. A man
of profound reverence.
3. A man
of moral truthfulness.
4. A man
of practical devotion.
5. A man
of the highest usefulness.
6. A man
of the highest intelligence.
II. As he
often is. The false minister is here represented--
1. As
swerving from the right.
2. As
leading the people astray.
3. As
perverting the truth.
4. As
becoming contemptible.
Gracious heaven raise up
men for our pulpits
so high in culture
so gifted in faculty
so Christly in
love
so invincible in duty
so independent in action as shall not only
counteract the downward tendency to ruin
but shall attract to it with
reverence the intellect of the age. (Homilist.)
Verses 5-7
My covenant was with him
of life and peace.
Unspeakable blessings
The covenant which God
made with Levi now belongs to all men. The benign purposes in every ancient
covenant find their fulfilment and enlargement in Christ.
I. The
blessings here spoken of.
1. Life.
Physical life is a great possession. Physical life should not be wasted nor
abused
but used as the basis of a higher life. Man has a higher life--the
intellectual and the spiritual
in which the moral faculties and the
consciousness of God reside. The spiritual life must be--
2. Peace.
There is much that is called “peace” that does not come from God; as the apathy
of religions indifference
the forced calmness of self-deceit
the spiritual
death of absorbed sensuality. Divine peace is preceded by conviction
repentance
and prayer. True peace arises from--
This peace “passeth
understanding
” for it comes from the depths of God’s infinite love
is
unshaken by the varied incidents of life
and is eternal.
II. How
men may possess the blessings here spoken of. Men fall to obtain these
blessings because of their wrong conceptions of them; or
if they have right
conceptions
they seek them in wrong directions. They try to find them in
carnal pleasures
secular pursuits
circumstantial creations
and delusive
virtues. These blessings can only be found in God through Jesus Christ. He is
“the life
” and “our peace.”
1. Men
must accept the view which Christ gives of the folly of seeking “life and
peace” in fleshly indulgence and worldly good. He discloses to men’s visions
those life-giving energies and solid resting-places which the natural eye does
not perceive. He stands as the living fountain of invisible realities. The
great facts in the universe are the soul and God.
2. Men
must accept
of Christ as a living presence in their inner life. The Spirit of
Christ was in God’s ancient saints. He must dwell in men now if they are to be
blessed in Him. He enters every willing heart
bringing “life and peace.”
3. They
must obey the voice of Christ’s Spirit within them. Obedience will stimulate
vitality and consolidate peace. Many suffer spiritual paralysis and unrest
because they do not follow the leadings of Christ’s Spirit. We must not only
receive Christ
but live under the influence of His presence. To have a
spiritual life glowing with energy
and a peace flowing like a river--broad and
deep--through our souls
we must listen for the voice of Christ’s Spirit and
follow it.
III. The
importance of possessing the blessings here spoken of.
1. Because
of their intrinsic value.
2. Of
their adaptation to our condition and needs.
3. Because
they are freely offered by a Being who understands our necessities
and who has
made great sacrifices to bestow them upon us.
4. Because
they have been eagerly sought for by the wise in all ages.
5. Because
without them
we shall wander in the realms of death and disquietude for ever.
(W. Osborne Lilley.)
The covenant of life and
peace
Most commentators refer
this statement to Levi
as the head of his tribe. I shall take the liberty of
differing from them. It is our great and glorious High Priest
the true
Melchisedek
with whom the covenant of life and peace was made.
I. The
head of the covenant. “Him
” the Lord Jesus Christ. Mark the station He
occupies in this character. He stands as the representative of His people
to
covenant with the Father on their behalf
in their name. In their law-place
Jesus stood before all the perfections of Deity
account able
responsible for
them all
and holding all their interests dear as His own. Vain mortals are
accustomed to talk about terms of salvation now; as if they were left to
the creature to perform. But what were the terms of the covenant of salvation?
Perfect obedience
infinite satisfaction. Where was the use of leaving these to
a fallen creature? Our glorious Head alone is capable of rendering infinite
satisfaction. Look at His affinity. For whom was He covenanting? His brethren
His “jewels.” These were the persons; and why? Because they stood in
everlasting affinity to Him--eternal relation to Him.
II. The
interests of this covenant. What is it all about? What is it for? “Life and
peace.” “Sin entered into the world and death by sin.” Death
the sentence of
death
the first and second death
is pronounced upon the soul of the sinner.
The covenant of life is with Christ
--life spiritual
life Divine
life
eternal. “ This is the record--this life is in His Son.” All the terms of this
“life” were in that covenant
which He entered into on behalf of His Church.
“Peace
” amity
concord
agreement
between God and the soul; terms adjusted in
such wise
that the parties are perfectly agreed. Tranquillity of mind
a holy
calmness. A settled
composed serenity of spirit
--a believing satisfaction
that God and my soul have come to terms
and can never be separated any more.
III. The
securities of this covenant. What is a deed worth without any seal or signature? Mark
what the security of this covenant is. It ensures salvation entire and perfect.
It is safely deposited
with Christ Himself. Mark the blessedness which
pertains to this assurance. (Joseph Irons.)
Making a covenant with God
Doddridge
in his “Rise
and Progress of Religion in the Soul
” suggested a solemn covenant being
entered into with God. Samuel Pearce acted upon it by writing it with blood
drawn from his own body. But he soon after wards fell into sin
and thus broke
his covenant. Driven into more close examination of the question he was led to
see that it was not his own blood that was needed
but that of Jesus. Carrying
the blood-stained covenant to the top of his father’s house
he tore it in
pieces and scattered them to the winds
resolved henceforth to depend on the
peace-making and peace-keeping blood of Jesus. (W. Adamson.)
The blessngs of God’s
ministry in His Church
At first the tribe of Levi
officiated in the tabernacle
afterwards in the temple
with purity and profit;
but
in the days of Malachi
they had sadly degenerated.
I. The
covenant made by God with Levi. A covenant of life. It endured to the time when
the Gospel-dispensation began.
2. A
covenant of peace; of temporal prosperity and happiness. A due and fitting
sustenance was provided for the Levites
without menial toil or care of theirs.
3. A
covenant of spiritual life and peace. The Levites were distributed throughout
the whole of the country to instruct
and guide the people; they were to show in all their religious services that
without sacrifice
the sinner could never obtain pardon; that
without
mediation
guilty man could never approach his God. It was their special
business and care to show to the polluted and unclean how life and peace could
be procured
how God could be pacified toward them
how holiness of heart could
be secured
and eternal glory obtained. The Levitical priesthood
and the
Levitical covenant
were typical of the eternal priesthood of Christ and the
covenant of grace
and were introductory to them.
II. The
reason of his being selected for the sacred office. “For the fear wherewith he
feared Me.”
1. He
feared God in a salutary manner
and thus he was always ready to do His
commands.
2. “The
law of truth was in his mouth.” Levi was pious and reverential. He had a rich acquaintance
with the law given by Moses.
3. “Iniquity
was not found in his lips.” Levi was prudent and discreet in his speech as well
as in his actions.
4. “He
walked with Me in peace and equity.” Like Enoch and Noah
he took God for his
constant companion: he acted uprightly before men.
5. “I
gave them to him
” says God. Levi taught the way of righteousness most
diligently
by his significant services and typical ceremonies; and many became
obedient to the Lord their God. Such should be our clergy. How exemplary should
be the conduct
how pure the morals
how disinterested the acts
how heavenly
the motives
of those who have to watch for souls and to win them for Christ.
III. The
reciprocal duties of minister and people.
1. “The
priest’s lips should keep knowledge.” The priests were the guardians of the
sacred deposit; this was one chief cause of their influence. It was their duty
to instruct the people in the moral laws
the judicial precepts
and the
ceremonial rites
in all that Israel was bound to know and believe.
2. “They
(the people) should seek the law at his (the priest’s) mouth.” He was the
living witness to the power of Divine truth in his own soul
and the authorised
expounder of God’s Word to the assembled congregation.
3. “He
is the messenger of the Lord of hosts
” and as such should be attended to and
obeyed. A combination of many excellences was requisite for the due execution
of the “priest’s office”; and so it is now with regard to the Christian
minister. He needs a double portion of the Spirit. Happy is that country where
the clergy minister for the glory of the Lord their God
and where they strive
in all things to be examples to their flocks. (Emanuel Strickland
M.
A.)
The secret of success in
the ministry
A parishioner asked a
clergyman why the congregation had filled up
and why the church was now so
prosperous above what it had ever been before. “Well
” said the clergyman
“I
will tell you the secret. I met a tragedian some time ago
and I said to him
‘How is it you get along so well in your profession?’ The tragedian replied
‘The secret is
I always do my best; when stormy days come
and the theatre is
not more than half or a fourth occupied
I always do my best
and that has been
the secret of my getting on.’“ And the clergyman reciting it
said
“I have
remembered that
and ever since then I have always done my best.” And I say to
you
in whatever occupation or profession God has put you
do your best;
whether the world appreciates it or not
do your best; always do your best. (T.
De Witt Talmage.)
The character and work of
God’s ministers
1. It
concerns those who stand under any particular obligation to God to be much in
studying the encouragements allowed upon them
that they faint not in His
service
and of their duty
that they delude not themselves
expecting
privileges when they mind not their work
for this end is the covenant of Levi
so clearly laid before the priests.
2. Faithful
priests have especial need of a covenant of preservation from God
being
exposed to much hazard many times; and of the hope of eternal life
being often
exercised with sad times here; and in outward things to have the Lord securing
their portion to them. And for all these may faithful ministers trust God
for “My
covenant was with him of life” (that is
preservation here
and hope of a
better life hereafter)
“and peace and prosperity.”
3. It is
a special qualification of faithful ministers
and an evidence that they are to
receive a blessing
when much familiarity with holy things doth not breed contempt
but
their heart is filled with awe and reverence of God
and they go about His
worship with holy reverence and trembling
and do testify much tenderness and
zeal against any wrong done to God.
4. The
practice of those who have gone before
and by walking in the ways of God
have
inherited the promised blessing
will be a ditty against them who decline
and
look upon their duty as intolerable
or their encouragements as hopeless; for
the practice and blessing on former priests are recorded
to condemn the
present unfaithful ones.
5. It is
incumbent to faithful ministers
that they be neither dumb nor liars
that they
oppose themselves faithfully against error
and be faithful publishers of
truth
for “the law of truth was in his mouth.”
6. Albeit
no mortal man can be so faithful
but that if God search him
he will not be
able to stand; yet it is not sufficient for a minister
that he do not greatly
debord in his calling
but he ought to carry himself so as he may abide a
trial
for endeavoured holiness
singleness
and integrity
in revealing the
counsel of God; for
“Iniquity was not found in his lips.”
7. Albeit
people are to look to the word carried by ministers
and obey God speaking it
whatever the messenger be; yet it is the duty of faithful ministers
to take
heed that their carriage do not belie their doctrine
or minister occasion to
bring it into contempt; but that their practice may prove their own believing
in the doctrine
and that they shine in their private conversation
as well as
in their public station; for therefore is the “walking” of honest priests
marked as well as their doctrine.
8. As it
is the duty of all Christians
so especially of ministers
to be constant in
the ways of godliness
and walk in them
to be sincere in them
as in the sight
of God
and to be on His side in all the controversies of their time
which is
to “walk with Him
” to make peace with God their great aim
and for that end to
be humble in their obedience
and not rebellious to occasion quarrels
which is
“to walk with Him in peace” and to follow the rule of righteousness
and “walk
in equity.” or “righteousness” In all their ways.
9. Albeit
the Lord s most faithful servants may often see cause to complain of the ill
success of their labours (Isaiah
49:4);
partly
in that they are sometimes
sent out to harden the generality of a people against God’s justice (Isaiah
6:9); partly
while they see not the fruit that is
as it was with Elijah (1 Kings
19:14; 1 Kings
19:18);
and partly
because the seasons of the appearing of fruits are in God’s hands
yet honest and faithful ministers will not want such fruit of their labours
as
may testify God’s approbation of them; for
“They turned many away from
iniquity.” (George Hutcheson.)
The law of
truth was in his mouth
and iniquity was not found in his lips.
The eloquence of
unobtrusive piety
I. A
good man’s conversation is marked by a strict regard for the truth. “The law of
truth was in his mouth.”
1. Slander
is a violation of the law of truth.
2. Exaggeration
is a violation of the law of truth. Some never speak but in the superlative.
Exaggeration may spring from
3. Flattery
is a violation of the law of truth.
4. The
habit of making excuses is often a violation of the law of truth.
5. Equivocation
and dissimulation are violations of the law of truth.
II. A
good man’s conversation is marked by the absence of every form of evil.
“Iniquity was not found in his lips.”
1. Idle
conversation is a form of evil condemned by the text.
2. Profane
conversation is a form of evil condemned by the text.
3. Censorious
conversation is a form of evil condemned by the text.
4. Impure
conversation is a form of evil condemned by the text.
III. A
good man’s life is marked by close and peaceful communion with his maker. “He
walked with Me in peace and equity.”
1. There
is intimate fellowship. “He walked with Me.” This figure always implies close
friendship. Enoch
Abraham
Noah
etc.
walked with God.
2. This
fellowship is productive of peace. “He walked with Me in peace.”
If there were more peace
in human hearts there would be more in the home
the Church
and the world.
3. This
fellowship is productive of moral integrity. “He walked with Me in peace and
equity.” There can be no sustained communion with the Holy One if there be
moral obliquity in the heart
or dissimulation or dishonesty in the life. “If I
regard iniquity in my heart
the Lord will not hear me.” This moral equity is very
searching and comprehensive.
IV. The
good man’s life and conversation will exert a saving influence on others. “And
did turn many away from iniquity.”
1. It
will act as a restraint upon evil-doers. This is the leaven which preserves the
whole from corruption.
2. It
will act as an incentive to the well-disposed. Union is strength. The view of
unfaltering piety will encourage the Nicodemuses to avow their principles.
3. It
will prove to the world the genuineness of religion. (Homiletic Magazine.)
He walked with
Me:--
The pastor’s walk with God
Here the degenerate
ministers of Malachi’s time are reminded of the bright ideal of the priesthood
in an older time. They had left the path of Divine communion. But Levi had
walked with God. The whole passage refers to the teaching side of the Jewish
priest’s office. We may therefore safely use it with reference to the Christian
ministry. In Bunyan’s allegory
this passage is nobly adapted to form the
portrait of a minister of the Gospel. In the House of the Interpreter
the
pilgrim sees a picture hung against the wall; “and this was the fashion of it.
It had eyes lifted up to heaven; the best of books was in its hands
the law of
truth was upon its lips
and it stood as if it pleaded with men.” “He walked
with Me.” Here is a gift that can never come amiss. No circumstances
no
temperament
no path of duty or trial
in the case of a Christian pastor
can
ever dispense with this--the personal walk with God. None will forget the other
side of the pastor’s call--that he must walk with men. Times there have
been in the history of the Christian Church when it was needful to enforce it;
but
it is hardly so now. The danger is
that the pastor should mistake his
commonplace activities for the main power
as well as the main work
of his
ministry. It is a grievous danger. God connects two things: “He walked with
Me”; “He did turn many from iniquity.” As I read these words
a fair and
beautiful ideal rises up before me
a vision at once delightful and saddening.
It is an ideal blent of the elements of real lives. Saints and servants of the
Lord
in the ministry of our Church
pastors whom I have seen and known
combine to form it. Men in whose shelves and surroundings there were countless
differences
but who were all alike in carrying with them this indefinable
impression
that they walked with God. Men I mean of very various ages at the
time of observation
some crowned with blessed old age
that evening with no
night to follow; some in the full vigour of ripe experience; others young
and
in the first efforts of their life. But all were alike in a pure and chastened
cheerfulness
most open and natural
yet never out of time with the peace of
God. And all were alike in this
that it needed no long acquaintance to make it
known that their dearest friend was their Master; their truest happiness
His
work; and their deepest study
His Word. Surely
if we will to walk with God
the Lord will not be absent from our right hand. Point out two ways in which
such a walk will tell on a pastor’s work
apart from its duty and joy for
himself.
1. It
will give him width and calmness of view
and reach of hope
better than any
other means. The pastor who walks with God will
on the one side
be as keenly
alive as possible to the reality of evil in himself and those around him; on
the other side
he will be able to trust mystery and failure in the eternal
hand
in a way that otherwise could not be--without moral laxity.
2. This
walk with God will give the pastor a power to influence others which he cannot
otherwise have. Such a ministry
whether in the pulpit or in the study
in the
cottage or in the mansion
in the room of sickness or of death
or in the scene
of health
will surely be the likeliest to be the means of turning many from
this present evil world to serve the living God
and to wait for His Son from
heaven. May our brethren have this bright characteristic written on their
ministry to the end. (H. C. G. Moule
M. A.)
And did turn
many away from iniquity.--
True priestly work
“Turn many away from
iniquity.” Believers are a spiritual priesthood
separated and sanctified
and
placed among the unregenerate for their salvation. The saved are to save
others.
I. The
nature of this work. Men naturally live in iniquity. Moral crookedness
is innate. Salvation alone brings uprightness. This is confirmed by human
consciousness
human confessions
human history
and Divine declarations. This
makes the work of the Church difficult. It seeks to deliver men--
1. By
the Persuasive power of holy living.
2. By
the preaching of the Gospel.
3. By
its philanthropic enterprises.
4. By
its power to bring down the Holy Spirit upon men through prayer.
5. By
all its institutions and ordinances. In this work the Church will need
Those who turn most away
from iniquity give the surest proof that they are called to the Divine order of
the priesthood.
II. This
work still needs to be done. Iniquity abounds. The duty of the Church is
imperative.
III. This
work may be successfully accomplished. Wonderful is the influence which one man
can exert upon another for good. God works with those that work for Him. Before
the emotions awakened by the love of the cross iniquity appears in its true
light
and the sinner turns away from it with loathing.
IV. This
word is glorious in its results.
1. It
saves men from the misery of eternal ruin.
2. It
furthers the sublimest purposes of God in the redemption of mankind.
3. It
brings to those who engage in it the sweetest satisfaction and delight.
4. It
increases the joy of Christ
angels
and men.
5. It
ensures to the workers themselves an eternal reward.
Those whom they have
blessed by the deliverance of the Gospel will bless them for ever. (W.
Osborne Lilley.)
Priestly influence
What a criticism upon
moral influence do we find in these words
namely
“And did turn many away from
iniquity.” There is no historic pomp about the act: but who can tell what moral
beauty there is in it? Prophets and priests and preachers and leaders work in
different ways. Some have what may be called
from a public point of view
a
negative or obscure function
but their record in heaven is that they turned
many away from iniquity
by private expostulation
by unknown prayer--that is
fellowship together with the sinner--in communion that is never published; by
influence
by example
by tender words
many are turned away from iniquity
from selfishness
from drunkenness
from baseness
from evil pursuits of every
kind. Not by the thunder of eloquence
not by the lightning of logic or high
reasoning
not by the mystery of metaphysics
but by calm
quiet
loving
tutorial interest in private life
-who knows what triumphs have been wrought
within the sanctuary of the house? God is not unrighteous to forget our work of
faith and labour of love: God knows how many lambs we have tended
how many
straying sheep we have brought back to the fold
how many hopeless hearts we
have reinspired
to how many we have given of the oil of grace. Let no man
therefore
fail of heart and courage because he does not speak from a public
pedestal. His name may not be known far away from his own fireside; there are
private priests
there are household evangelists
there are ordained
missionaries
whose names are not published; there are womenshepherds who are
seeking the very worst sheep; the sheep that the shepherds would not look
after
the shepherdesses are following still: all the service is written down
and attached to it is the commendation of God. The Lord now urges against the
priesthood--
The heaviest charge of all
“Ye have caused many to
stumble at the law.” There is the most malign influence which man can exert on
man. No longer is the mere priest condemned
no longer is the laugh expended on
the priest himself; the people have got beyond that
they say
If this is the
priest
what must the law be? If the law were good
surely it would save the
priest from such debasement as he embodies: if the priest can be so bad
so
selfish
so worldly
so devil-loving
what must the law be? So we go from the
personal to the moral
from the concrete individual instance to the written and
eternal law: we begin by mocking the messenger
we end by trampling under foot
the message. This has been woefully true in the history of Christianity. (Joseph
Parker
D. D.)
Verse 7
For the priest’s lips
should keep knowledge.
The priest’s lips should
keep knowledge
There exists a broad and
general analogy between the priesthood of the Levitical
and the ministry of
the evangelical dispensations
an analogy sufficiently distinct and
well-defined to enable us to argue from the one to the other in several most
important particulars.
I. The
nature of the knowledge which is required. When we speak of human knowledge we
are perplexed by its variety and expansiveness. Where are we to find the
precise boundaries of the knowledge which the priest’s lips should keep? To a
vigorous mind
all nature
and all history
and all philosophy
and every
region of thought and imagination will be one vast storehouse of materials for
the service of the Lord’s temple. But some precise knowledge is here indicated
as specifically belonging to the priest; a professional knowledge
essential to
the due discharge of his office. Surely it must be a knowledge of God’s truth
revealed in holy scripture: the knowledge of Christian doctrine in all its
parts and proportions
as propounded by God to the faith of men for their
salvation. This is the nucleus around which all his knowledge is to cluster
the centre to which all his other attainments are to converge. This knowledge
has a twofold character. It is intellectual
and it is experimental: it is
attained by the ordinary operations of the mind
and by the experience of the
heart. The Christian minister must be one who rightly divideth the word of
truth; one who has the nice and accurate skill to adjust the several portions of
God’s truth in their right places and due connections; to build symmetrically
as a wise master-builder
and not merely to say what is true
but what is true
in its own place and proportion. And this is not a skill which is attained by
every one. The priest’s knowledge must be experimental; i.e. learned by
a feeling sense of the religious wants and cravings of the human heart. A
further and higher teaching is required to give the true knowledge of the
Gospel; it is an inward feeling of their adaptation to the wants of human
nature
and a personal experience of their power upon his own heart. This is
the real secret of ministerial strength. There is another branch of know ledge
no less essential to the due discharge of the ministerial office--a knowledge
of human nature. The hearts and consciences of men are the materials upon which
the Christian minister’s labour is to be expended. He will study his own heart
as the best guide to the knowledge of the hearts of others. The most eminently
successful ministers have been most proficient in this knowledge.
II. The
importance of this knowledge. This is evident from the nature of the case. The
minister is a messenger: he must be conversant with all things essential to a
clue execution of his commission. He is a teacher; and the people are to “seek
the law at his mouth”: he must therefore be competent to expound it. He is a
referee in cases of doubt and difficulty; he must be skilled to deal with every
such case which may come before him. He is the depositary of the treasure of
the Gospel; he must be able to dispense it with faithfulness. There are
at
times
some special reasons why the Christian minister should be “a scribe
well-instructed unto the kingdom of heaven.” Times which demand
if not a
higher tone of piety
at least a higher standard of knowledge. There are some
peculiar features in the present circumstances and position of the Church. The
Christian ministry must take up a commanding position whence it may direct and
control the progress of society. (W. Nicholson
M. A.)
A minister’s
responsibility
Even strong and fearless
Martin Luther confessed that he often trembled as he entered the pulpit. He
could stand before kings and rulers without fear; but the responsibility of
dealing with souls
and perhaps settling their destiny forever by his message
was to him so serious that he was wont to speak of “that awful place the
pulpit.” Have none of us been betrayed into that cold officialism which speaks
strongly in the pulpit
and acts coldly out of the pulpit? Have none of us
acted the inconsistency of making the pulpit holy ground and all outside
common? (A. J. Gordon
D. D.)
An unobtrusive minister
“I remember once riding on
a coach
” remarked the late C. H. Spurgeon
“when the coachman observed to me
he knew a certain minister (I will not say of what church) who
for the last
six months
had been in the habit of riding up and down on the box of his coach
with him; ‘and
’ says he
‘he is a good sort of man
sir
a sort of man I like.’
‘Well
what sort of a man is he?’ I asked. ‘Well
you see
sir
’ he replied
‘he is a minister: and I like him because he never intrudes his religion
sir.
I never heard him say a word
that would make me believe him a religious man
the whole six months he has ridden with me
sir!’“ I am afraid there are plenty
of Christians of that sort: I am afraid the religion of such is not of much
worth. They never intrude their religion; I think the reason it is so
unobtrusive
is
that they have not any to intrude; for true godliness is one
of the most intrusive things in the world. It is fire; and if you put fire down
in your study
and give it most earnest admonition never to burn
you will
find
while you are administering your sage advice
that a conflagration has
commenced.
The duty of the Church in
modern times
Did the conception of the
Jewish priesthood given in this verse date from its original institution; was
it part of the Mosaic legislation
or does it merely represent the ideal of the
priesthood after the captivity? What does the prophet mean by “knowledge
” and
what by “law”? Is it the ceremonial law only? Or
is the priest enjoined to
instruct the Jews of the restoration in the law of moral conduct? An honest
view of Scripture history requires us to make the wider and more comprehensive
answer to these questions. With the pious Jew there was no divorce between
religion and morality. And the Jewish priesthood was not only a sacrificing
it
was also a teaching priesthood. Compare the Jewish priesthood with that of
ancient Greece. The Greek religion knew nothing of instruction
or of
preaching
in connection with temples or festivals. At first sight
Malachi’s
words appear better suited to describe the prophet than the priest. But in
truth
the priesthood
as
an ideal
contained in itself the prophetic office as well. It is observable
that the existence of organised prophetical schools in Israel appears just at
those periods when the priesthood had ceased to be a witness to the truth. It
was thus in the days of Samuel. The dearest desire of Samuel’s heart was to win
Israel back to God
and teach them true worship as well as true morality. When
David is on the throne
national order is restored
the worship of God has a
permanent centre
and the law of God--moral and ceremonial--is authoritatively
set forth and enforced
then the prophetical schools fall into the background
or even cease
and the prophetic office itself becomes an occasional and
extraordinary channel of God’s grace. Later on
when religion and morality were
in danger of extinction
under Elijah and Elisha the prophetical schools gained
their moral and religious importance. But neither then did they imply any
opposition to the ceremonial law. The true priest and the true prophet are at
one. A right view of the Jewish priesthood is of importance toward a just
estimate of the Christian ministry. You destroy the moral grandeur of the
Jewish priest if you obliterate his prophetical function: and you miss the
Divine ideal of the Christian ministry
if you see in it only a school of
prophets
and forget that it is a teaching priesthood
with a fixed succession
and a covenanted grace. None can deny the fact
that the Christian ministry
has
to a very high degree
remembered and fulfilled its mission as a teaching
priesthood
as a witness for the righteousness of God. But while we admire the
powerful moral influence of the English clergy upon English morality
yet the
very nature of this success helps to throw into stronger relief what appear to
be its shortcomings. It may be seriously questioned whether the teaching of the
Christian ministry has not tended to be too partial in its bearing upon
Christian morals. The relation of the individual soul to God
the duty of man
to himself and to his Maker
--these have naturally formed the principal theme
of pulpit exhortation. But in that large field of duty which has regard to our
fellow-men
it can hardly be said that the teaching
of divines has been
equally forcible and instructive. It may be feared that the Sunday sermon often
gives little practical guidance for the toiling millions around us. The Sunday
teaching must not be an alien from the duties of the week
nor leave out three
parts of life. The type of character the Church tends to form is the foundation
for the highest virtues and widest usefulness. It aims at making a man more
devout towards God
mindful of the unseen and spiritual
self-controlled and
master of the passions
true and tender in his home
forgiving to his enemy
generous to the sick and poor. These virtues are never out of date. Our
religion as set forth in our Divine Exemplar
or in the teachings of His
apostles
shows no one-sidedness. The New Testament sets the relative duties as
high as the personal. Religion is there made to consist very largely in justice
and benevolence. The principles of Christian conduct remain the same; but their
application varies--love of God
self-denial
love of neighbour; and these
based upon the doctrines of the cross; exemplified by the life of Christ; lit up
with the hope of glory. Let me indicate some of the questions which demand the
religious treatment of the Christian teacher.
1. The
subject of amusements.
2. The
ethics of dress.
3. Relation
to the fine arts
painting
sculpture
music
the drama. Or--
4. The
laws concerning marriage and divorce.
5. Or
consider the painful questions which arise out of the intensified vices of
modern society; drunkenness
prostitution
bribery
commercial fraud.
I do not fear that the
Church will lose in spirituality or humility
by addressing herself to problems
like these. (E. L. Hicks.)
Verse 9
I also made you
contemptible.
Pulpits sinking into
popular contempt
The priesthood of Israel
is referred to. No greater calamity could happen to a community than this.
I. A
calamity to all parties.
1. To
the priests. Few things are more painful to man than social contempt. It
divests a man of esteem
confidence
and influence.
2. To
the community. The highest educational instrumentality in a country is that
which religious ministers are appointed to employ. In every way they are to
cultivate the spiritual natures of their contemporaries. When they become
socially contemptible
they are stripped of all power for this. The hearts of
the people recoil from them with disgust.
II. A
calamity to which the religious ministry is liable. There are moral elements at
work amongst the clergy of all denominations which have a tendency to bring
about this lamentable state of things.
1. Ignorance.
2. Greed.
3. Bigotry.
4. Sycophancy.
III. A
calamity that is manifestly transpiring in our country. The decrease in the
numbers of those who attend churches: the growth of a literature in thorough
antagonism to the spirit and aims of Christianity: and the fact that the great
bulk of the reading and thinking men of England stand aloof from all churches
plainly show that the pulpit of England is sinking into popular contempt. The ‘
salt” of the pulpit has lost its savour
and it is being trodden under foot
with disdain and contempt. (Homilist.)
A minister’s inconsistency
A minister of Christ had
been preaching in a country village very earnestly and fervently. In his
congregation was s young man who had been deeply impressed with a sense of sin
under the sermon. When the service was over
he sought the minister as he went
out
in the hope of walking home with him. They walked together till they came
to a friend’s house. On the way the minister talked about everything except the
subject about which he had been preaching
though he had preached very
earnestly
even with tears in his eyes. The young man thought within himself
“O! I wish I could unburden my heart and speak to him; but I cannot. He does
not say anything now about what he spoke so fervently in the pulpit.” When they
were at supper that evening
the conversation was very far from what it should
have been; and the minister indulged in all kinds of jokes and fight sayings.
The young man had gone into the house with eyes filled with tears
feeling as a
sinner should feel; but as soon as he got outside he stamped his foot on the
ground and cried out: “It is a lie from beginning to end! That man has preached
like an angel
and now he has talked like a devil! “ Some years after
the
young man was taken suddenly ill and sent for that same minister to visit him.
The minister did not remember him. “Do you remember preaching at the village
of--” said the young
man. “I do.” “Your sermon was very deeply laid on my heart.” “Thank God for
that
” said the minister. “Do not be so quick about thanking God
” said the
young man. “Do you know what you talked of that evening
afterwards
when I
went to supper with you? Sir
I shall be damned; and I shall charge you
before
God’s throne
with being the cause of my damnation. Oh
that night I did feel
my sin
but you were the means of scattering all my impressions and driving me
into a deeper darkness than I had ever been in before!” Minister of Christ!
this is a true narrative. It is a common sin. In how many thousands of cases
the testimony of the pulpit has been undone by the after conversation by the
way
or at the dinner or supper table
only “the day” will declare! O! the
account that we ministers will have to render for the light
frivolous
frothy
conversation on such occasions
by which immortal souls have been sent further
from God or altogether lost! What eyes have been upon us
secretly taking note
of all and receiving from us a deadly influence! What opportunities for God
presented and lost by our unwatchfulness and frivolity! Minister of Christ
aim
to live out of the pulpit what you have preached in it. If you preach Christ
live Christ. What men hear in the pulpit let them see at the dinner table and
the visit. (F. Whitfield.)
Partial in the
law.
An evil partiality
The possession of
the law was the strength and glory of the Jewish priesthood. They had in it a
Divine standard of human action
and it was their duty to maintain its
authority
and enforce its requirements. Being selfish and corrupt they made
their exalted position the means of gratifying their avarice; the vices of the
rich were unreproved
the faults of the poor were severely dealt with. They
“knew faces” (Hebrews). They were misrepresenting the character of God
bringing
the law of God into contempt
and ruining the nation.
I. There
may be partiality in the law on the part of those who administer it to the
people. All righteous law is Divine. The principles of the decalogue underlie
all just legislation. Administrators of righteous laws should feel that they
are revealing and enforcing Divine
universal
and eternal realities. There
should be no respect of persons. Partiality leads to--
1. Loss
of confidence in constituted authorities.
2. Rebellion
and anarchy.
3. The increase
of crime.
Every Christian minister
has to bring God’s law into contact with public vices and personal sins. This
must be done fearlessly
faithfully
firmly
and impartially. He must not adapt
it to men’s humours. He must not modify it to hinder its application to
offenders of any social grade. He must present it as God’s unalterable
standard
not his own. If he is “partial in the law”--
II. There
may be partiality in the law in the estimates of men in social circles. The
world is a court of justice. Society is always testing reputations and giving
judgments. Men are oftener governed by prejudice than b; the desire to judge
righteously. Society often applies God’s law according to its prejudices.
Sometimes our application of the law is partial.
1. Because
the person judged is
or is not
of the same religious persuasion as ourselves:
2. Because
it is our interest either to hide or expose his faults.
3. Because
we are already prejudiced favourably or otherwise towards him.
4. Because
of his elevated or degraded social condition. This partiality leads to
erroneous impressions
misrepresentations
unjust actions
and bitter feelings.
III. There
may be partiality in the law in its application to ourselves. Men deal tenderly
with their own sins. They hold the mirror of the law so as not to reveal them.
They are willing to apply those commandments that do not condemn their
particular vices. Faithful application of the law is seldom made. This is the
cause of much ignorance of ourselves
much vanity and self-conceit
much folly
and self-deception
much cherishing of sin
and persistence in it. By an
impartial application of the law our sins are discovered
and we are led to
Christ that they may be taken away. (W. Osborne Lilley.)
Verses 10-17
Verses 10-12
Have we not all one
Father?
One Father
I. God
is not only the Creator
but the common Father of mankind. This relationship
implies two things: a resemblance in nature; and the existence of parental
sympathy; and also the obligation of filial devotion.
II. This
relationship is an argument why man should do no wrong either against his
fellow-creature or his God. The wrong with which the Israelites were charged
was--
1. A
wrong committed against mankind; and--
2. Against
God Himself.
III. The
perpetration of wrong exposes the doer to the most lamentable results. This is
only a shadowy picture of the evils that ever flow from wrong. It is sin that
kindles and feeds the flames of retribution. Then haste the time when men shall
realise the fact that they are all children of one Father
so that all wrongs
against one another shall cease
and the spirit of universal brotherhood
prevail! (Homilist.)
God our Father
I once said to a young
person
“Well
Elizabeth
do you love God?” And what do you think her answer
was? “Ah
I’ve been trying
sir; but it’s hard
it’s hard.” That was how she
answered. Then I said to her
“I’m afraid you don’t know who and what God is.
Try and find that out
” I continued
“and then I think you’ll love Him and have
no difficulty in doing so.” And it was just as I said it would be. Elizabeth
went home
and before she slept that night she made one of the grandest
discoveries any one ever made. What do you think it was? Why
she discovered
that there was One up in heaven who felt for her all a father’s love. She found
out by reading her New Testament that God was her Father. (A. Scott.)
Verse 11
And hath married the
daughter of a strange god.
Unholy marriages
The Jews were commanded to
keep themselves separate from the heathen nations around them (Deuteronomy
7:2; Deuteronomy
7:4).
This was necessary that they might maintain their position as custodians of a
peculiar revelation
and as abiding witnesses of the existence of the true God.
But they often disobeyed this requirement
and formed idolatrous connections.
This evil was now prevalent. Nehemiah and Ezra sought to remove this evil
and
now Malachi strongly condemns it.
I. This
evil may now be committed literally. Similar religious sympathies can alone
form a true basis of connubial Union. Without religion marriage loses its
sanctity
and is merely a convenient alliance
a worldly compact
a carnal
revel. Every woman that is not truly devoted to God is “a daughter of a strange
god.” She is under the influence of the god of this world. Christian men
for
the sake of sensual and worldly considerations
sometimes marry such idolaters.
They do so when--
1. They
marry women who sacrifice their noblest feelings for wealth.
2. Who
have bound themselves upon the altar of fashion.
3. Who
sacrifice their holiest impulses for pleasure.
4. Who
are devoted to the triumphs
of ambition.
Christians should not
violate their union with Jehovah to unite themselves with idolaters. To do so
even under the most plausible circumstances
is--
II. This
evil may be committed spiritually. The soul’s union with Jehovah is often
spoken of in the Scriptures as marriage. God expects us to unite ourselves with
Him in the closest bends. From this celestial marriage spring all virtues and
graces. But men have joined themselves to idols. The worship of strange gods
has been most prolific in pernicious customs
degrading vices
and dangerous
errors. Men marry the daughter of a strange god spiritually--
1. When
they join themselves with popular customs which have emanated from the spirit
of idolatry.
2. When
they embrace false and erroneous systems of religion.
3. When
they associate themselves freely with unholy religionists. God requires His
people to separate themselves from all the fascinating forms of evil. All
unholy unions are as breaches of a marriage covenant
or as marriage with an
idolater. They are a voluntary preference of evil to God.
III. This
evil
whether committed literally or spiritually
will produce disastrous
results.
1. Literally.
It will result in--
One religion matching with
another not seldom breeds an atheist
one of no religion at all.
2. Spiritually.
It will result in--
Learn to guard against
uniting ourselves with anything that will separate us from God. An evil
association has often been a devil’s chain
binding the soul to everlasting
wretchedness. (W. Osborne Lilley.)
Verse 12
The master and the
scholar.
An interesting
relationship
Various renderings have
been given of these words. The meaning
however
from the context is clear. The
leaders of the people were causing them to err. They had committed the evil
themselves of casting off their Jewish wives for heathen women
and were
teaching that it was no sin. God threatened that He would cut them off for
this
and those whom they misled. An evil teacher works widespread ruin. But
intellectual masterships are beneficial as well as evil. It is a Divine arrangement
that some minds should control others.
I. The
relationship in which the master and the scholar stand to each other.
Mastership consists in superior mental ability
knowledge
culture
and
character. The possession of such gifts involves heavy responsibilities. Real
mastership may ever be distinguished from mere positional authority. Scholars
soon detect the difference; they render spontaneous homage to the one
but
contemn the other.
1. The
relationship is one of mutual benefit. The scholar receives much from the training
instruction
and example of the master; but the master also receives much from the scholar.
He is stimulated to mental effort
made watchful over his conduct
and obtains
a ready command of knowledge.
2. This
relationship has much to do with the shaping of the scholar’s character and
destiny. The work of the master is the chief element in the formation of his
being. The minds that mastered him in the formative period of life have shaped
him
and will have much to do with fixing his destiny. Illustrate Arnold of
Rugby. Masters may be great benefactors. They can--
3. This
relationship tends to the general advancement of the race in knowledge and
wisdom. The cultured minds of one generation convey
in this manner
its
accumulations of knowledge and experience to that which follows it. The young
of each age stand on a higher vantage ground than their fathers.
II. The
duties which arise to the master and scholar from the relationship in which
they stand to each other. Every relationship has its peculiar duties.
1. The
master’s--
2. The
scholar’s.
Verses
13-15
Between thee and the wife of thy youth.
Marriage
I. As a social compact. “She
is thy wife
” here is the peculiarity of the relation. It is the fountain of
humanity in its perpetuation
and the source of its purest affections
its
dearest charities
and its richest enjoyments. It is a relation of choice
not
of blood. Here is the mutual compact
with which
in the first instance
the
two parties themselves have alone to do. It is a social compact
involving
civil responsibilities. It is not enough that the individuals agree in the
formation of this union; the magistracy of every state
watching over the weal
of the whole
has a right to require a guarantee for the public
as well as for
the parties. So far as society is concerned
and the public interest involved
marriage is exclusively a civil contract. All other relations arise out of this
first alliance. This
being voluntary
and the root of all social
ramifications
it becomes necessary that it should be formed with the greatest
care
watched with the greatest circumspection
and secured by the most
indestructible bond. “She is thy companion. Here is the propriety and solace of
the relation. One crime alone dissolves the marriage tie
but many offences may
occur to render it sore bondage. Incompatibility of temper and of habits will
not fail
first or last
in a greater or less degree
to introduce estrangement
into the heart
and disorder into the family. As thy companion
let her be
treated as an equal. She is so in moral
intellectual
and immortal
constitution--a partaker of the
same nature
a possessor of the same qualities
a recipient of the
same salvation. Society depends upon the participation of a common nature and a
community of interests.
II. As a religious
institution. In view of the closeness of the union
the duties involved in it
reciprocally
the inseparable connection of it with human happiness
such an
alliance can acquire stability only from motives of a religious character
and
from strength derived from spiritual aid. But God has laid down express laws
for the regulation of the state thus entered upon
and watches over it to enforce
those laws and to punish their violation. Consider the religious character of
marriage--
1. In its formation.
2. In its design.
3. In its connection with the altar.
4. In its responsibilities.
5. In its duties.
6. In the typical use made of it. (W. B. Collyer
D. D.)
The Divine institution of marriage
1. It implies a loving union of two
and only two souls
until death.
2. It has been sadly outraged in all ages. Polygamy
cruelty
and
mutual unfaithfulness are outrages on it.
3. The outrage of this institution is fraught with calamitous
results. It is abhorrent to God. It involves violence. (Homilist.)
Verse 16
For one covereth violence
with his garment.
Evil covered up
Sin indulged gathers force
and violence. The oozing stream from the bursting reservoir becomes a torrent
and the torrent becomes a deluge. Lust leads to treachery
treachery to
cruelty
cruelty to violence. There is a terrible momentum in evil. Impetuosity
in sin is human energy diabolically directed. The Jews that had put away their
wives drove them from their houses with violence
and though conscious of the
evils they were committing
yet appealed to the Mosaic law of divorce (Deuteronomy 24:1)
and sought to make that law a garment to hide their sin. But
the prophet reminded them that God was cognisant of their sin
and would reveal
it.
I. There is a
disposition in men to cover up their evil doings. Men especially seek to hide
acts of violence. Passion makes a man disreputable. The wrong-doer must put
himself right with society. This is attempted in various ways.
1. By appealing to the Scriptures. Its teachings are perverted
its
examples are distorted
and its injunctions are separated from their context
and wrongly applied. Truth is woven into a garment of sophistries to hide their
sin.
2. By subterfuges and false explanations. Men think that their real
characters are not known by their fellow-men. They try to make their vices
appear virtues.
3. By sheltering themselves behind the evil practices of the great.
The lower classes make a garment of the vices of the upper
individual
responsibility is forgotten. The moral character of a deed cannot be covered by
prevailing customs
however elegant
nor by popular vices
however applauded or
legalised.
4. By exercising themselves in the indulgence of their passions.
Excuses are the garments which some men ever wear. They excuse themselves--
II. This
disposition to cover up evil reveals a consciousness of guilt.
1. Man is conscious of moral emotions. His evil acts trouble him. The
loudest witness to a man’s guilt is in himself.
2. Man is conscious of a sense of shame in guilt. Years of persistent
vice can hardly prevent trembling confusion in the evil-doer when discovered in
his sin. He is self-condemned and ashamed.
3. This disposition often leads to an increase of guilt. Confession
of sin brings mercy
cleansing
and peace; but the covering of sin
callousness
Divine displeasure
and ruin. It manifests obstinacy and determined rebellion.
Men seek to cover up evil--
III. This
disposition to cover up evil is recognised by the Lord of hosts. Vain are all
subterfuges in an universe filled with God. Every evil is known by Him in its
true character. Violence is not “expedient pressure”; it is violence.
1. His omniscience secures the detection of every evildoer.
2. His justice secures the avenging of the wronged.
3. His holiness secures the exposure and punishment of every wrong-doer
however carefully he may cover his violence as “with a garment.”
All covering of sin by man
is folly. God alone can cover it
by His mercy in Christ Jesus. (W. Osborne Lilley.)
Verse 17
Where is the God of
judgment?
A startling question
Times of abounding
wickedness have been times of unbelief. Evil hinders the manifestation of God in the world. His laws
seem to have no executive force; His righteousness is obscured; His very
existence is questioned
see text. This question may be asked--
1. By the righteous in their distress.
2. By the wicked in their fancied security.
3. By the sceptic in his reluctant doubting.
4. This question will be answered by God--
Faith is needed. The laws
of God execute themselves most vividly in the invisible regions of the soul.
Men look for God in the destructive hurricane rather than in the stings of
conscience; in terrible thunderings rather than in the still small voice.
Mercy
too
causes judgment to linger
but in the end every one will receive
his sentence according to his deeds. (W. Osborne Lilley.)
God is a God of judgment
There was lately a judge
in England
whom I need not be afraid to name as the honour of his robe and
profession
namely
Judge Doddridge
whom they commonly called “the sleeping
judge.” Indeed
he had an affected drowsy posture on the Bench
inasmuch that
many persons unacquainted with his custom
and having cases of concernment to
be tried before him
have even given up all for lost
expecting no justice from
a dormant judge; when he all the while did only retire himself within himself
the more seriously to consult with his own soul about the validity of what was
alleged and proved unto him
as appeared afterwards by those oracles of law
which he pronounced. Wicked men
in like manner
erroneously suppose God to be
a sleeping God
. . . but in due time He will assuredly confute their mistake. (Thos.
Fuller.)
Verse 17
Where is the God of judgment?
A startling question
Times of abounding wickedness have been times of unbelief. Evil
hinders the manifestation
of God in the world. His laws seem to have no executive force; His
righteousness is obscured; His very existence is questioned
see text. This
question may be asked--
1. By the righteous in their distress.
2. By the wicked in their fancied security.
3. By the sceptic in his reluctant doubting.
4. This question will be answered by God--
Faith is needed. The laws of God execute themselves most vividly
in the invisible regions of the soul. Men look for God in the destructive
hurricane rather than in the stings of conscience; in terrible thunderings
rather than in the still small voice. Mercy
too
causes judgment to linger
but in the end every one will receive his sentence according to his deeds. (W.
Osborne Lilley.)
God is a God of judgment
There was lately a judge in England
whom I need not be afraid to
name as the honour of his robe and profession
namely
Judge Doddridge
whom
they commonly called “the sleeping judge.” Indeed
he had an affected drowsy
posture on the Bench
inasmuch that many persons unacquainted with his custom
and having cases of concernment to be tried before him
have even given up all
for lost
expecting no justice from a dormant judge; when he all the while did
only retire himself within himself
the more seriously to consult with his own
soul about the validity of what was alleged and proved unto him
as appeared
afterwards by those oracles of law which he pronounced. Wicked men
in like
manner
erroneously suppose God to be a sleeping God
. . . but in due time He
will assuredly confute their mistake. (Thos. Fuller.)
──《The Biblical Illustrator》