A. “Now Go Do the Right Thing”
Laura Schlesinger’s radio program has become one of the most well known and most listened to in the highly competitive world of talk radio. Her no nonsense approach, characterized by a strong emphasis on Judeo-Christian values, has gained her a significant following. At the end of each hour of her broadcast, “Dr. Laura” concludes with this brief but compelling advice: “Now go do the right thing.”
Such counsel seems simple. Yet there is no question that if listeners really took it to heart and applied it to their circumstances, they would avoid numerous heartaches and tensions. Perhaps Dr. Laura would find herself with far fewer callers to deal with!
Today’s lesson comes from Malachi, the last book in the Old Testament. Malachi, the last Old Testament prophet chronologically, is the final messenger of God to address God’s people before the gap of 400 years until the New Testament era begins. As we will see today, the book of Malachi closes the Old Testament with an appeal from God that is appropriate for His people to hear, whether in an Old Testament or a New Testament setting. It may be summarized as, “Now go do the right thing.”
B. Lesson Background
Malachi’s circumstances were somewhat different from those of the other prophets we have studied this quarter. Yet the basic thrust of what all these men of God had to say is the same: being part of God’s covenant people means much more than basking in a special status. God expects a certain lifestyle of those who lay claim to that status. One of the primary tasks of God’s prophets throughout the Old Testament was to call His people to account when they failed to carry out their sacred responsibility.
Not much is known about Malachi himself. One bit of information is his name. In Hebrew it means “my messenger”, a theme that will become crucial in today’s text. We must examine information within the book itself to learn the time in the history of God’s people when Malachi likely prophesied.
Such an investigation points to the time of Nehemiah as perhaps the best fit for Malachi’s ministry. This is because many of the sins highlighted in the book of Malachi are the same sins that Nehemiah had to confront. These included: indifference toward the kind of sacrifices required by the Lord (Nehemiah 10:37-39; 1:6-14), disregard for the Lord’s teaching concerning marriage (Nehemiah 13:23-27; Malachi 2:14-16), and the bringing tithes and offerings to support the Lord’s work ( Nehemiah 10:37-39; 13:10-13; Malachi 3:8-10). Furthermore, the mention of a governor in Malachi, 1:8 fits well with Nehemiah’s time, since he was recognized by that title (Nehemiah 5:14).
Nehemiah had traveled to Jerusalem in the twentieth year of Artaxerxes, king of Persia (445AC). He went there primarily to spearhead efforts to rebuild the wall of the city (Nehemiah 2:1-11).This was approximately 100 years after the Jews had first returned from captivity in Babylon, and about 70 years after the second temple had been completed through the encouragement of the prophets Haggai and Zechariah. Today’s Scripture from Malachi focuses on his challenges to God’s people in his own day, but it also highlights a portion of his glimpse into the future and of what God planned to accomplish through a messenger far greater than Malachi, the Lord Jesus Christ.
I. People’s Complaint(Malachi 2:17)
A. Malachi Alleges (v. 17a)
17a. Ye have wearied the Lord with your words.
Much of Malachi is written as if the Lord is engaging His people in a dialogue. Malachi pictures the Lord as making a statement, then, he pictures the people as challenging the statement. The Lord then responds to the challenge. In so doing He calls attention to an area of His people’s relationship with Him that they have neglected. Examples of these dialogues are found in Malachi 1:2, 6, 7; 2:13, 14; 3:7, 8, 13-15, as well as in the verses before us.
When Malachi says, “ye have wearied the Lord with your words”, one may ask how this can be true in light of Isaiah 40:28, which declares, “Hast thou not known, hast thou not heard, that the everlasting God, the Lord fainteth not, neither is weary? There is no searching for understanding, but there is no contradiction. The Lord does not grow weary in the sense of losing His power, strength, or majesty; He can become weary (meaning frustrated and disappointed) with the behavior of His people and their refusal to heed His call to change.
B. People Ask (v. 17b)
17b. Yet ye say, Wherein have we wearied him?
One can understand why the people would want to know how they have wearied the Lord. Have they spoken blasphemous, angry, or lying words? Have they been practicing what Jesus would later call “vain repetitions” (Matthew 6:7) Is God concerned because their lives are not consistent with their words? What’s the deal?
C. Malachi Answers (v. 17c)
17c. 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? Here is the answer to the people’s inquiry. The words that have wearied the Lord are words that have questioned His judgment (meaning “justice”). It appears to the people that the Lord no longer cares whether evil is punished or good is rewarded. Earlier, the prophet Isaiah declared, “Woe unto them that call evil good, and good evil” (Isaiah 5:20). Has the Lord done the same? It seems so in the eyes of Malachi’s audience.
Why would God’s people speak so critically of the Lord? At this point in Old Testament history, God’s people have been back in the Promised Land for nearly 100 years. They know the words of the prophets who had spoken of a glorious new day for God’s people. That day is to be ushered in by the coming of the Branch (Isaiah 4:2-6:111-3; Jeremiah 23:5-8; 33:15, 16). They know of God’s promise to “set up one shepherd over them, and he shall feed them, even my servant David” (Ezekiel 34:23). But where is this special person? When will He come and do all that the prophets had said He would do? God’s people had finished the temple many decades previously. Hadn’t a prophet declared that at that time the Lord would “fill this house with glory” and that “the glory of this latter house shall be greater than of the former”(Haggai 2:7, 0)? The people have done their part, why hasn’t the Lord done His? Where is His glory?
II. Lord’s Coming(Malachi 3:1-5; 4:1)
A. Preparation (v. 1a)
la. Behold, I will send my messenger, and he shall prepare the way before me.
The Lord proceeds to answer the challenge. He has not forgotten His promises. “Where is the God of judgment?” He is coming, but He will not come without a messenger to prepare the way before Him.
Earlier we noted that the name Malachi means “my messenger.” Here the Lord promises another messenger. Malachi 4:5 describes him as “Elijah the prophet.” The New Testament is clear that John the Baptist is the one who fulfills Malachi’s prophecy in his role as the forerunner of Jesus Christ. Jesus equated John the Baptist’s ministry with the promised coming of Elijah (Matthew 17:10-13).
E ADVANCE TEAM
My wife and I were in Cincinnati, Ohio, in the1980s when then, President Ronald Reagan was to visit the city for a speech. As we drove down the highway on which the presidential motorcade was to pass, we noticed police officers guarding the route. We drove downtown that evening to see if we would get a glimpse of the president. The streets were cleared of traffic and there were no parked cars along the path the motorcade was to follow. Barricades were up and the airspace cleared.
All of these details were accomplished by an advance team. This team took great care and precaution to ensure that every eventuality was covered and that the president was kept safe for his entire visit. The team wanted nothing to impede the safe progress of the president in accomplishing his mission.
John the Baptist came as a kind of one man advance team for the Messiah. He did all he could to prepare the way for Jesus. The church today plays the role of the advance team for the second coming of Christ. How are you preparing yourself and the world for His return?
B. Place (v. lb)
lb. And the Lord, whom ye seek, shall suddenly come to his temple.
As noted previously, part of the reason why God’s people question His whereabouts and His justice is the fact that the temple had been finished many decades previously. Perhaps they are expecting a display of glory similar to what occurred when the first temple was dedicated (1 Kings 8:10, 11). Thus far nothing at all like that has been witnessed with the second temple. However, the glory of the Lord will, in time, fill this second temple. That is exactly what takes place when the Lord Jesus Christ enters there during His earthly ministry.
The word suddenly depicts how most people are caught off guard when He arrives because He comes in a manner that is unexpected. God’s glory will enter the temple but not in the dramatic way it had filled the tabernacle (Exodus 40:34, 35) or the first temple. Rather it will come about because “the Word was made flesh, and dwelt among us,(and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth”(John 1:14).
C. Program (v. 1c)
lc. Even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.
Malachi now declares the Lord to be another type of messenger, the messenger of the covenant. Thus one messenger (John the Baptist) will prepare the way for another messenger (Jesus), who will establish a new covenant. Earlier, Malachi referred to two other covenants. One was “the covenant of Levi,” involving the priests. In Malachi’s day they have “departed out of the way” (Malachi 2:8) and neglected their sacred duties. The other is “the covenant of our fathers” (2:10), which probably refers to the covenant God had established at Sinai. That covenant had been profaned (again, 2:10). Clearly there was a need for a new and better covenant. That is exactly what Jesus comes to establish (Jeremiah 31:31-34; compare Hebrews 8:8-12; 10:16, 17).
It may be with a tinge of sarcasm that Malachi describes the messenger of the covenant as one whom ye delight in. The people of Malachi’s day act as if they desire the Lord to come and vindicate himself, but will they be ready to welcome Him when he does? Sadly, most in Jesus’ day were not (John 1:11).
D. Purpose (vv. 2, 3a)
2-3a. But who may abide the day of his coming? And who shall stand when he appeareth? For he is like a refiner’s fire, and like fullers’ soap: and he shall sit as a refiner and purifier of silver.
The two questions in this portion of our text are to be considered rhetorical; that is, they are asked not in order to produce an answer but to challenge people to think. Lest people become too complacent about the Lord’s promised coming, they should realize that when He comes He will make some serious changes!
A refiner’s fire is used to burn away impurities from precious metals such as silver (compare Isaiah 48:10; Zechariah 13:9). Fullers’ soap (an alkaline lye) is used to cleanse, bleach, and sometimes dye cloth. Most likely the cleansing represented by these processes refers to a spiritual cleansing.
Thus it is easy to see why the question is raised as to who can abide or stand such treatment. The sins from which people need to be cleansed are too numerous to count. This messenger of the covenant comes to perform what in today’s terms would be considered an extreme makeover, on the inside!
E.Product (vv. 3b, 4)
3b- 4. And he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years.
The sons of Levi include the priests, who have already been called to account for having “corrupted the covenant of Levi” (Malachi 2:8). The priests have also been charged with offering blemished, unacceptable offerings to the Lord (1:6-10). All of this will change when the Lord’s purifying work has been accomplished.
These verses describe another dimension of the consequences of Jesus’ work as the “messenger of the new covenant” (Malachi 3:1). One of the most significant characteristics of the new covenant is that every Christian serves the Lord as a priest (1 Peter 2:9; Revelation 1:6). Priests offer sacrifices and good works. Similarly, every Christian is called to offer the sacrifice of praise and good works to God (Hebrews 13:15, 16).
The period described as the days of old and former years may refer to any period in the history of God’s people when there was a greater consistency between the sacrifices they offered and the lives they lived. This would have been true during the reigns of godly kings such as David, Hezekiah, and Josiah.
F. Punishment (3:5; 4:1)
5. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. While some will choose to accept the refiner’s cleansing fire, others will refuse to undergo the purifying process. Those who refuse will one day learn, to their ruination, that the fire of refinement can also become a fire of judgment.
Several of the sins mentioned in this verse bring to mind some of the Ten Commandments as listed in Deuteronomy 5. These include the actions of adulterers (Seventh Commandment), false swearers (Ninth Commandment), and those that oppress the hireling, or worker, in his wages (this amounts to stealing, a violation of the Eighth Commandment).
To engage in the practices of sorcerers could violate the First Commandment, which prohibits the worship of other gods. The neglect of the widow, the fatherless, and the stranger is forbidden in Exodus 22:21, 22; Deuteronomy 24:17-22. All of these sins (indeed, any sin) can be traced to one root cause: they are the consequence of failing to fear the Lord. Recall how our printed text began with Malachi alluding to the people’s inquiry: “Where is the God of judgment?” (Malachi 2:17). The verse before us gives the answer: He will come, and His judgment will be swift when He does come. Malachi’s words are reminiscent of what Peter writes concerning Jesus’ return in 2 Peter 3:9, 10.
I was visiting a church one Sunday for the first time. In talking with the minister, he learned that I too was a preacher. Somewhere along the line he got my first name (Gene) confused with another man he knew (Gus). Gus and I have the same last name, although we are not related and have never met.
At the close of the service, the preacher called on me for the prayer. Before I prayed, he told the congregation about the family of Gus and how they had meant so much to his family through the years back in West Virginia. Many came to me after the service, just thrilled at the great story the preacher had told about “my family.”This case of mistaken identity was hard to deal with given the situation. But there is another case of mistaken identity that is even worse. We see the fatherless and the widow, and we mistake them for the lazy who shouldn’t eat (2 Thessalonians 3:10). Though we may smugly rejoice at the thought that swift judgment will be meted out on the sorcerers and the adulterers, we fail to see that the same judgment will be made against those who ignore innocent people who are in genuine need.
4:1. For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch.
This verse also emphasizes the certainty of coming judgment. Both the attitudes of the proud and the actions of all that do wickedness are highlighted. Earlier prophets had used the terms root and branch as the basis for prophecies concerning the coming Messiah (Isaiah 4:2; 11:1; Jeremiah 23:5; 33:15). Now we see that this judgment pronounced by Malachi will be so complete as to leave neither root nor branch. Today’s text describes the impact of both the first and second comings of the messenger of the covenant, Jesus. With His first coming, He initiates a ministry of cleansing and purifying through His sacrificial death on the cross and His resurrection. That ministry continues through the testimony of faithful Christians who bear witness to what Jesus can do for others through the gospel message.
At His second coming, however, the refining ministry of Jesus will mean judgment upon those who have not accepted for themselves His cleansing power. It is similar to the saying that those who do not acknowledge Jesus as the “chief cornerstone” (1 Peter 2:6) will have Him to be “a stone of stumbling” and “a rock of offense” (1 Peter 2:8).The kind of rock and the kind of refiner that Jesus will be for us is up to us. Our choice!
A. Right Makes Might
The phrase “might makes right” is familiar. This reflects a belief that the strong or those in positions of authority generally gain the upper hand because of their ability to exercise sheer force. The supremacy they possess due to these factors gives them the power to determine what is “right” and to enforce their will on others. The more biblical view and the theme of today’s study is that “right makes might.”
When an individual is committed to doing right in the sight of the Lord, he or she gains a sense of accomplishment and purpose that not even the mightiest “might makes right” advocate can possess. We began with a reference to Dr. Laura’s oft heard counsel, “Now go do the right thing.” Consider how often Jesus gave essentially the same challenge. After telling the parable of the Good Samaritan, Jesus said, “Go, and do than likewise”(Luke 10:37). He told the disciples after washing their feet, “I have given you an example, that ye should do as I have done to you”, John 13:15.Have you learned some important lessons from your studies this quarter? Sit down and make a list of the top ten lessons you have gleaned. With each one, list an action step that you can take in order to apply that particular insight. And then, “Go, and do thou likewise.”
Father, forgive us when we fail to do right. Forgive us for those times when a Christian’s influence was needed, yet we remained silent and inactive. May we follow the example of Jesus, “who went about doing good” (Acts 10:38). May our light shine in this sinful world, in Jesus’ name, amen.
C. Thought to Remember
Right makes might, not just believing it, but doing it