(taken with Isa_1:13):--Each age has its characteristic. No two are just alike; and though history repeats itself, yet there is progress. Its processes are those of a spiral.
I. In the age of Isaiah the Jews were full of religiosity. Sacrifices were not neglected--a multitude were offered. They brought the bestof all kinds, not as in the days of Malachi, the lean and the poor, but abundantly they brought the blood of bullocks, of lambs, and of he-goats. Clouds of incense arose; they carefully kept the new moons, the Sabbaths, the assemblies, and the solemn meeting, not only all appointed feasts, but even others they observed in an intense devotion to the forms of religion. Why were their oblations vain? Why were they not regarded in their sacrifices and accepted in their persons?
1. As in the days of the Saviour, so now, whilst they were careful to tithe, mint, anise and cummin, they omitted the weightier matters of the law, judgment, mercy, and faith.
2. They were offered without faith. This whole chapter shows such to be the case. This was just what made the difference between Abel’s sacrifice and Cain’s offering.
3. Their offerings were unaccompanied with repentance; for repentance implies confession of sin, the forsaking it, and the reformation of life.
II. This positive sinfulness is clearly made out.
1. They were laden with iniquity.
2. There was no soundness in them, from the sole of the foot even unto the head.
3. Their rulers were like the princes of Sodom, and themselves like the men of Gomorrah.
4. Their hands were full of blood. The rulers did not punish the people, and reciprocally the people abetted their rulers in their blood-guiltiness.
5. The times were full of evils, unredressed and unavenged. Their princes had become companions of thieves and bribe-takers.
III. On the other hand, god still remembers grace and mercy.
1. There was still a remnant left (verse 9).
2. All are called to repentance (verses 16, 17).
3. Those that repent shall obtain mercy, but the contumacious shall not be spared (verses 18-24).
4. And still further, God holds up the gracious promise to send times of reformation and refreshing (verses 25-27).
Reflections--
1. Do we preach and pray, and is there no answering fruit--no conversions, and no increase of piety?
2. Can the reason be found in devotion to the forms of religion and the neglect of its spirit?
3. Are our people characterised by anabsorbing devotion to the world?
4. Then to us as to Israel is the call to repentance; to us as to them, the hope of forgiveness; to us as to them, the promise of revival upon repentance and reformation. God forbid that we should merely possess the forms of religion and be destitute of its life-giving power. (L. O. Thomson.)
Hypocrisy in public worship
Allthat wears the appearance of religion is not sincere piety. This remark will particularly apply to those acts which constitute what we call public worship. For in privacy, where no eye is upon us but that of the Omniscient, there is less temptation to, and less danger of insincerity. Malachi is here remonstrating with the people for the “iniquity of their holy things.”
I. The criminal charge he fixes on this professing community. It is aggravated by three things.
1. By the salutary discipline to which they had recently been subjected for their backslidings and rebellions against God.
2. By the fact that they thus sinned against the clearest knowledge.
3. By the majesty of the object against whom their offence was directed. We censure and condemn the Jews, but “are we better than they”?
II. The uses to be made of this remonstrance.
1. Here are materials for your deepest humiliation and penitence.
2. How incompetent are all the rites and ceremonies of religion to save the soul!
3. See the fallacy of pharisaism.
4. How welcome, then, is the evangelical intelligence which is brought to us, to awaken a hope of the acceptance of our persons and services in the sight of a holy God. (J. Clayton.)
