The prophecy of Malachi is a closing appeal of God to His wayward people, in which He points out many things that grieve Him. But before touching on these His message is, “I have loved you” (chap. 1:2). It is a tender, affecting message without qualification, and wholly irrespective of their ways. All His future pleadings are to be looked at in the light of this first gracious declaration.
In Haggai’s prophecy the controversy with the people is because they are building their own houses, and attending to their own business, and leaving the Lord’s house waste. Here it is different. Religious services are being carried on. There is a “table of the Lord,” but Jehovah declares it to be polluted. There was a form of sacrifice, but they were bringing the lame and the sick, the worthless of their flock, as an offering.
Now this “table of the Lord,” though, of course, not the same as that in 1 Corinthians 10, has many points in common. And if God was jealous over His altar of old, how much more so over the table at which the Lord presides. What constitutes the lame and the sick at the Lord’s table? Weakness resulting from unjudged evil is the answer, and a divided attention. Here is a question for each of us individually—How often do we grieve His heart by bringing the lame and the sick?
And what is the Lord’s answer to such conduct? He says, “I have no pleasure in you, neither will I accept an offering at your hand.” Solemn rebuke after His tender message, “I have loved you.”
Let us now turn to verse 14, “Cursed be the deceiver, which has in his flock a male, and voweth, and sacrifices to the Lord a corrupt thing: for I am a great King.” A male in Scripture typifies vigour, strength, and what was most valued. From this we see that the Lord will have no reserves, no keeping back of anything, however precious. He must have our best, our all.
Chapter 2. This is a special appeal to the priests, to the tribe of Levi as chosen out and brought into a very near place to God. It is a chapter, therefore, from which we can get much teaching for ourselves, for we are made kings and priests to God and His Father. God expects the priests to keep knowledge (see Ps. 17:4), and to be a channel of blessing to others, whereas by departing out of the way they cause many to stumble at the law (Mark 9:42). From verse 11 we see the state of things consequent on the failure of the priest and people. Marriage ties are no longer held sacred, and evil is rampant. God reiterates His sad declaration “that He regards not the offering any more,” or receives it with good-will at their hand.
Chapter 3 is primarily prophetic. Verse 1 refers to John the Baptist, and then to the Lord’s future coming to deliver the godly remnant. Verse 2 deals with their suffering in the great tribulation. How precious it will be to them then, when going through that awful persecution (Rev. 12:17; 13:17; Matt. 24:21-24), to read that God is sitting as a refiner of silver tempering the heat. And what is His object in thus occupying Himself about them? It is that He may be able, in suitability to Himself, to accept an offering from them (see vv. 7-12). God’s longing to bless, and on the other hand man’s thought about God’s dealings (vv. 13-15).
In verses 16, 17 we get God’s appreciation of the remembrance of His feeble people. He bows down to hear if He is spoken well of among His own. How often, if He stoops to listen to our conversation, is His heart cheered by hearing Himself spoken well of? When it is, He thinks it worth recording. The Lord utters the tenderest words of affection about such. “They shall be Mine.” How simple, yet how deep!
What is the use of jewels? They are not for gain, but for personal adornment. And so God will use the poor feeble trophies of His grace, after they have gone through the refining process, as jewels for the adornment of Christ through the ages to come. This is grace indeed!