Ch. Mal 1:6<\/span> to Mal 3:6<\/span>. Rebuke and threatened punishment of the Priests and People<\/p>\n Ch. Mal 1:6-14<\/span>. Rebuke of the Priests<\/p>\n O priests<\/em> ] On them first the rebuke justly falls, because they were chiefly responsible for the ungrateful return made by the people to the love of Jehovah. But in them, as its representatives, the whole nation is addressed and reproved.<\/p>\n A son honoreth his father, and a slave his lord – <\/B>Having spoken of the love of God, he turns to the thanklessness of man. God appeals to the first feelings of the human heart, the relation of parent and child, or, failing this, to the natural self-interest of those dependent on their fellow-men. A son by the instinct of nature, by the unwritten law written in the heart, honoreth his father. If he fails to do so, he is counted to have broken the law of nature, to be an unnatural son. If he is, what by nature he ought to be, he does really honor him. He does not even speak of love, as to which they might deceive themselves. He speaks of honor, outward reverence only; which whoso showeth not, would openly condemn himself as an unnatural son, a bad slave. Of course, the Jews would say, children honor parents, and slaves their masters, but what is that to us? God turns to them their own mental admission.<\/P> If I am a Father. Although, before ye were born, I began to love you in Jacob as sons, yet choose by what title ye will name Me: I am either your Father or your Lord. If a Father, render me the honor due to a father, and offer the piety worthy of a parent. If a Lord, why despise ye Me? Why fear ye not your Lord? God was their Father by creation, as He is Father of all, as Creator of all. He had come to be their Father in a nearer way, by temporal redemption and adoption as His special people, creating them to be a nation to His glory. This they were taught to confess in their psalmody Psa 100:3<\/span>, He hath made us, and not we ourselves; we are His people and the sheep of His pasture. This title God had given them in sight of the Egyptians Exo 4:22<\/span>, Israel is My son, My firstborn: of this Hosea reminded them; Hos 11:1<\/span>, When Israel was a child, then I loved him, and called My son out of Egypt; and Jeremiah reassured them Jer 31:9<\/span>, I am a Father to Israel and Ephraim is My firstborn: this, Isaiah had pleaded to God Isa 63:16<\/span>, Doubtless Thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not. Thou, O Lord, art our Father, our Redeemer, Thy name is from everlasting Isa 64:8<\/span>. And now, O Lord, Thou art our Father; we the clay, and Thou our potter; and we all, the work of Thy hands. God had impressed this His relation of Father, in Moses prophetic warning; Deu 32:6<\/span>, Do ye thus requite the Lord, O foolish people and unwise? Is not He thy Father that hath bought thee? hath He not made thee and established thee? God is the Father of the faithful:<\/P> 1) by creation;<\/P> 2) by preservation and governance;<\/P> 3) by alimony;<\/P> 4) by fatherly care and providence;<\/P> 5) by faith and grace, whereby He justifies and adopts us as sons and heirs of His kingdom.<\/P> If I am a Father. He does not throw doubt, that He is our Father; but, by disobedience, we in deeds deny it. Our life denies what we in words profess. Where is My honor? Why obey ye not My precepts, nor honor Me with acts of adoration; praying, praising, giving thanks, sacrificing, and reverently fulfilling every work of God? For Jer 48:10<\/span>. cursed is he that doeth the work of the Lord deceitfully.<\/P> And if I am your Lord, as I certainly am, and specially by singular providence. He is our Lord by the same titles, that He is our Father, and by others, as that He has redeemed us, and purchased us to Himself by the Blood of His Son; that He is the Supreme Majesty, whom all creation is bound to serve; that, setting before us the reward of eternal glory, He has hired us as servants and laborers into His vineyard. God Alone is Lord through universal sovereignty, underived authority, and original source of laws, precepts, rights; and all other lords are but as ministers and instruments, compared to Him, the Lord and original Doer of all. Hence, He says Isa 42:8<\/span>, I am the Lord; that is My Name, and My glory will I not give to another.<\/P> Where is My fear? which ought to be shown to Me. If thou art a servant, render to the Lord the service of fear; if a son, show to thy Father the feeling of piety. But thou renderest not thanks, neither lovest nor fearest God. Thou art then either a contumacious servant or a proud son. Fear includes reverence, adoration, sacrifice, the whole worship of God. Whoso feareth is not over-curious, but adores; is not inquisitive, but praises, and glorifies.<\/P> Fear is twofold; servile, whereby punishment, not fault, is dreaded; filial, by which fault is feared. In like way service is twofold. A servant with a service of fear, purely servile, does not deserve to be called a son of God, nor is in a state of salvation, not having love. Whence Christ, distinguishing such a servant from a son of God by adoption, saith Joh 8:35<\/span>, The servant abideth not in the house forever, but the son abideth ever: and again Joh 15:15<\/span>, The servant knoweth not what his Lord doeth. But a servant, whose service is of pure and filial love, is also a son, of whom the Saviour saith, Mat 25:21<\/span>, Mat 25:23<\/span>, Well done, good and faithful servant, enter thou into the joy of thy Lord. But since a distinction is made here between the son and the servant, he seems to be speaking of servile fear, which, although it doth not good well and meritoriously, i. e., with a right intention and from love, yet withdraws from ill, and is the beginning of wisdom, because it disposeth to grace. Whence it is written (Ecclesiasticus 1:21), The fear of the Lord driveth away sins, and again Scripture saith Pro 16:6<\/span>, By the fear of the Lord men depart from evil.<\/P> God requireth to be feared as a Lord, honored as a Father, loved as a Husband. Which is chiefest of these? Love. Without this, fear has torment, honor has no grace. Fear, when not enfreed by love, is servile. Honor, which cometh not from love, is not honor, but adulation. Honor and glory belong to God Alone; but neither of them will God accept, unless seasoned with the honey of love.<\/P> Saith the Lord unto you, O priests, who despise My Name, literally despisers of My Name, habitually beyond others. The contempt of God came especially from those bound most to honor him. priests, as consecrated to God, belonged especially to God . Malachi begins his prophecy and correction by the correction of the priests; because the reformation of the state and of the laity hangs upon the reformation of the clergy and the priest, for Hos 4:9<\/span>, as is the priest, such also is the people? He turns, with a suddenness which must have been startling to them, to them as the center of the offending.<\/P> And ye say, Wherein have we despised Thy Name? Before, it was ignorance of Gods love: now it is ignorance of self and of sin. They affect to themselves innocence and are unconscious of any sin. They said to themselves doubtless (as many do now) we cannot help it; we do the best we can, under the circumstances. Without some knowledge of Gods love, there can be no sense of sin; without some sense of sin, no knowledge of His love. They take the defensive, they are simply surprised, like Cain, Gen 4:9<\/span>, Am I my brothers keeper? or many of the lost in the day of judgment Mat 7:22-23<\/span>, Many will say to Me in that day, Lord, Lord, have we not prophesied in Thy Name? And in Thy Name have cast out devils? And in Thy Name done many wonderful works? and yet were all the while workers of iniquity, to whom He will say, I never knew you. And Mat 25:44<\/span>, Mat 25:46<\/span> says: Lord, when saw we Thee an hungered, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto Thee? And yet they shall go away into everlasting punishment.<\/P><\/p>\n Mal 1:6<\/span><\/p>\n A son honoureth his father, and a servant his master.<\/em><\/p>\n<\/p>\n Christian reverence<\/strong><\/p>\n There is a sin common among us, which we may be unwilling to recognise, the sin of irreverence; a want of respect for the presence, power, and majesty of God, arising from thoughtlessness or practical unbelief. We need not attempt to prove that God has a right to expect from us the fullest tribute of veneration which we can offer, for this truth is a self-evident one. He is the Creator; we are the creatures. He is the Redeemer; we are they whom He has purchased to Himself. He is the Sanctifier; we are they who need sanctification. He is Eternal, Almighty, Infinite; we are mortal, weak, finite. As His mercy claims our love, so do His power and goodness claim our reverence. This conclusion we must have arrived at, if we had only the light of nature; it is fully sustained by revelation. In order to serve God acceptably, we must serve Him with reverence and godly fear. But on this point we are lamentably defective, so that the reproof addressed to Israel in the days of Malachi may, with as great, or even greater, appropriateness, be applied to ourselves. Malachis censure was, in the first instance, applied to the priests. But as it was with the priests, so is it now with all. We do not deny that God is our Father and Master. With our lips we acknowledge Him, but our hearts are far from Him. We do not consider the force of our words when we confess Him, or what they involve. We speak of Him as our Father and Master, but we tacitly persuade ourselves that in His case the paternal and domestic relation is something different from what it is among ourselves; that we are not His servants and children in the same sense as we are with regard to such of our fellow-creatures as hold such a connection with us. And it is true God has this further claim upon us, that He is our God. But this is a consideration from which we shrink, and so endeavour to persuade ourselves that His Godhead rather diminishes than enhances His claims upon us on other grounds. Irreverence in Malachis days was shown by the character of the offerings made to God. Instead of bringing the best and most perfect, men thought it sufficient to sacrifice what was torn and crippled, what was cheap and paltry, what was of no value in the market. They offered to God of that which cost them nothing. Have we no temptation to commit precisely the same kind of sin? Look at the state of our churches; and negligence in church-repairs. It may be said, so as our hearts be right, it matters little under what external circumstances we worship. The Israelites might have offered a similar plea. But let us examine whether our hearts are right, and whether we have as much reverence for Gods presence in His house as we ought to have. It is not in Gods own house only that we show our indifference to Him. The manner in which we treat His name, His day, His Word, His ministers, His sacraments, all is so much evidence against us that we have not that abiding awe of Him which is due to Him. From what causes such a spirit of irreverence has grown, and spread till it has taken possession of us; in what was its origin, and how it has been fostered, I cannot now stop to express an opinion. The fact is before us, and the bitter fruits of our profaneness and irreverence are ripening day by day. I do not say that our national and individual irreverence will end <\/strong>in open apostasy, but the tendency is, of course, that way; and we are in the greater peril, because the infection has spread both silently and universally. What then must be done? Let each endeavour to realise to himself more fully than he has yet done, the presence of God among us. He is present in His Church, in His sacraments, in His ministers, in His poor; present among us everywhere, and at all seasons. We must watch ourselves in little things, and reflect continually before whom they are done. We must avoid speaking of religious subjects before those who are likely to ridicule them. As a Father, we must pay God the honour that is due. We must not forget that, as our Master, He claims our fear as well as our love. (F. E. Paget, M. A.<\/em>)<\/p>\n<\/p>\n The honour due to God<\/strong><\/p>\n This text is identified with general and permanent principles, and it admits of a general and permanent application, to be interpreted as a just pleading by Jehovah on behalf of His own glory, with the whole family of man.<\/p>\n 1. <\/strong>The honour which your Father requires is your adoring reverence of His perfections.<\/p>\n 2. <\/strong>Your practical obedience of His law.<\/p>\n 3. <\/strong>Your zealous devotedness to His cause.<\/p>\n 1. <\/strong>Your compliance with the claim of God as your Father will secure your dignity.<\/p>\n 2. <\/strong>It will secure your usefulness.<\/p>\n 3. <\/strong>It will secure your happiness.<\/p>\n Your consciences will be perturbed by no agitations. Your happiness will be that arising from gratitude and from benevolence. The knowledge that you have imparted happiness to others will be delightful. (James Parsons.<\/em>)<\/p>\n<\/p>\n The Fathers honour<\/strong><\/p>\n The <\/em>claim of God upon the confidence and obedience of man is based upon the unalterable fact that man is the son of God. For the answer to this ceaseless appeal to the filial instinct of humanity the worlds Father stands waiting with tireless patience and unspeakable compassion at the door of every heart. There is a stage in the spiritual development of most lives when this transcendent truth passes from a dim instruct into a radiant certainty, it is the stage of knowing the Lord. The instinct of sonship has never been absent from the race. The ancient Aryans spoke of the Eternal as Dyaus Pitar; the Greeks as Zeus Pater; the Latins as Jupiter; the Norsemen as Thor, each word foreshadowing with stammering lips the Pater-noster–our heaven Father. Christ alone revealed the truth in perfection, and taught it in power. He, the revealer of the Fathers moral and affectional nature in the limitations of a human body. This new clement infused into the thought of the world possesses individual hearts but slowly. The mind perceives that as the self-existent primal cause of all has conditioned Himself in natural phenomena that all thinkers might recognise Him as an Intelligence; so Almighty fatherhood has conditioned His moral attributes, His love, tenderness, and sacrifice in the workings of a human mind, and the words of a human voice, and the actions of a human life, in the Incarnation. As he looks on Jesus he sees Him as the great Sacrament of the Fatherhood, the visible embodiment of the all-pervading Father-Spirit. Just here comes in the searching power of the individual application of the appeal of God for the spiritual evolution of man. If I be a Father, where is Mine honour? The test of knowing the Lord is hearing the voice: ears that are deafened by the din of second causes hear not the voice. The conscious moral act whereby a son of God accepted the challenge, is deliberate mental disentanglement from second causes, and the recognition of God in every concern of life. The Fathers demand, Where is Mine honour? is not satisfied without witness, enthusiasm, and loyalty. The duty of witness is clear and inalienable. No son of God can claim exemption. As to enthusiasm; one characteristic of the civilised heathenism of the age is the undisguised contempt ever poured upon enthusiasm. The Archetypal Man was an enthusiast; He loved the people with passion, and He turned the world upside down. And loyalty to the heavenly citizenship, and the guidance of the Eternal Spirit. (Canon Wilberforce, D. D.<\/em>)<\/p>\n<\/p>\n A Fatherly exposulation<\/strong><\/p>\n Every relationship has its rights and duties. Gods claims are paramount. As our Father He has a right to our veneration and love. He requires us to possess the filial spirit.<\/p>\n 1. <\/strong>In bringing them into existence.<\/p>\n 2. <\/strong>In stamping upon them His own image.<\/p>\n 3. <\/strong>In providing for their needs in the bounties of nature.<\/p>\n 4. <\/strong>In redeeming them from sin.<\/p>\n 5. <\/strong>In adopting them into His heavenly family.<\/p>\n 6. <\/strong>In arranging life so as to discipline them.<\/p>\n 1. <\/strong>Reverence toward Him. Always to speak of Him with respect and love; revering His ordinances; worshipping in His sanctuary.<\/p>\n 2. <\/strong>Obedience to His commandments. Making them the rule of our lives, and <\/strong>delighting in them as the expression of His will.<\/p>\n 3. <\/strong>Trust in His goodness. Believing that He will never err in the arrangements of His providence, but that all things will work together for our good.<\/p>\n 4. <\/strong>Submission to His chastisements. Bearing affliction as from His hand.<\/p>\n 5. <\/strong>By revealing His image. Showing in our dispositions and deeds that we are His children.<\/p>\n 1. <\/strong>By serious reflection.<\/p>\n 2. <\/strong>By true repentance.<\/p>\n 3. <\/strong>By earnest prayer for the possession of the spirit of sonship promised in Christ.<\/p>\n 4. <\/strong>By constant efforts to honour God in the future. (W. Osborne Lilley.<\/em>)<\/p>\n<\/p>\n Of Gods being the Father and Master of mankind<\/strong><\/p>\n Consider–<\/p>\n 1. <\/strong>The Father. God gave being to the world and all things in it. St. Paul styles Him the Father, of whom the whole family in heaven and earth is named, the Head of the rational system, the Father both of angels and men, who all derive their being from Him, and in the constitution of their nature bear some features and resemblances of the great original from whence they sprung. God created man in His own image. It is evident from our consciousness and experience, that we have such powers of perception and understanding, such a sense of good and evil, right and wrong, and such principles of honesty and goodness in our nature as ally and unite us to the Father of spirits, and give us a striking resemblance of Him, in some of <\/strong>His most glorious attributes and qualities. God is also to be considered the Father of mankind, as He has made an ample provision for the improvement and happiness of the excellent nature which He has given them.<\/p>\n 2. <\/strong>The Master. As God hath all power in Himself, and as by this alone the universe subsists, all creatures whatsoever are necessarily in a state of subjection to Him. There is something implied in the notion of Gods being the Master of men, more than His merely exercising an uncontrollable dominion over them. But God is a perfectly holy, righteous, and good Potentate, governing rational agents according to the dictates of the highest sanctity and justice, and consulting their happiness in all His administrations towards them. That He is the righteous Governor of men is evident from His having laid us under the law of righteousness in the constitution of our being. The foundation of Gods moral government over men is firmly laid in His own nature and in ours. A just order is plainly prevalent in the conduct of human affairs, notwithstanding the irregularities and confusions which are to be observed in them.<\/p>\n 1. <\/strong>Honour. No sentiments are made universal and better known to the mind than those of respect, duty, and submission, which children entertain for their parents in this world. If this be the temper which becomes us with respect to the fathers of our flesh, how much more must we cultivate the same temper towards the Father of our spirits. Surely the devotion of our minds towards Him must rise into a perfect adoration of His goodness, accompanied with the sincerest gratitude and love, the firmest affiance in Him, the most absolute resignation to His will, and the most earnest endeavours to obey His laws and to imitate His purity and benignity in our whole conversation.<\/p>\n 2. <\/strong>Fear. As the masters of this world are of different tempers and characters, so the fear of their subjects or servants in regard to them is of very different kinds. God has nothing in His nature resembling the qualities of the arbitrary or oppressive masters and rulers of this world. His government is founded on the maxims of perfect wisdom, goodness, and righteousness, therefore a slavish fear of Him can be no part of thee homage which His worshippers and servants are to pay to Him. The only fear of God which it becomes us to entertain, is a mixed affection of mind, made up of a high reverence of His perfections, particularly His wisdom, justice, purity, goodness, and power; an affectionate esteem of His laws, an earnest solicitude to obey those laws, and a great dread of transgressing them, from a sense of the baseness and odiousness of trampling upon the authority of our rightful and most gracious Lord and Saviour. The cultivation of these principles, the honour and fear of God, should be earnestly commended. Let us not, upon any pretences, excuse ourselves from the cultivation of a becoming temper towards the Deity, but cheerfully pay Him all that honour and love, that obedience and submission which, as our most compassionate and indulgent Father, and our most gracious and righteous King and Lawgiver, He claims and demands from us. (J. Orr, D. D.<\/em>)<\/p>\n<\/p>\n Truth learned from our human relations<\/strong><\/p>\n As <\/em>we form our notions of the Divine character and perfections from our consciousness of similar affections in our own minds, so all our ideas of the relations in which we stand to Deity are derived from the relations in which we am placed to our brethren of mankind. We could have no ideas or conceptions of the perfections of God unless we had some corresponding and similar powers in our own minds. Man was formed after the image of God; and, although that image has been tarnished and defaced by his fall and his transgression, he retains those capacities and susceptibilities of soul, which remind him of the moral glory from which he has fallen. He knows, from reflection on his own nature, and capacities, what is meant by wisdom, power, justice, truth, goodness. When he views these qualities as attributes of Divinity, he regards them as free from every imperfection, uninterrupted in their operation, and incapable of change or decay. In a similar manner we form our notions of the relations in which we stand to Deity, and of the affections and duties which these relations imply and demand. As we know of the relation of a father to his children, the Scriptures do not explain the nature of the relation, but urge the duties which it implies. In the very forcible and touching appeal of the text, we are reminded of that honour and obedience which we owe to God as His children and servants, and are pointedly charged with having withheld them. Endeavour to state the nature and reasonableness of that claim which God, as our Father and Master, has to our honour and fear, and urge the inquiry, whether the claim has been recognised and obeyed. The first characteristic of that honour and fear which a son and servant show to a father and master, is delight in his presence and society. Wherever the filial relation is felt and sustained with the affection which it implies, it prompts the <\/strong>child to seek the presence and company of his parent. A servant, too, that fears his master with sincere regard, delights in his presence. Similar to this is that honour and fear which God requires of those who profess to be His sons and His servants. If our relation to God be anything more than a name, His presence will be the object of our most ardent desire, and communion with Him the highest happiness we shall seek to know. But can this be said to be the experience or the taste of many who call God their Father and Master? In the second place, obedience to the Divine commandments is another indication of that honour and fear which God, as a Father and Master, demands of those who profess to be His sons and His servants. An implicit confidence in the wisdom of his parents is one of the earliest instincts which nature has implanted in the bosom of a child; and to merit parental approbation and love is one of the most amiable and powerful desires that influence his conduct. Every expression of a fathers will commands respect, and the sweetest music that falls upon the ear is the voice of paternal applause. It is this cheerful, childlike, and affectionate obedience which our heavenly Father claims from those who profess to be His sons and servants. We say, He is our Father–let Him have our filial love and obedience. We profess to bow to Him as our Master and Lord–let us devote ourselves unreservedly to His service and honour. In the third place, the relation should prompt a desire after resemblance of God in His moral excellence. The principle of imitation is one of the earliest and most active tendencies of our nature. As reason advances, the principle of imitation retains its power, and exerts its influence. Its power and influence are chiefly discernible in the resemblance which it generates in the temper and affections of the child to those of the parent. It is true that the tendency may be very strikingly modified by counteracting circumstances. But the truth holds good, that there is a strong and ever-operating tendency in a son to imitate his father; and where this imitating tendency is exercised by virtue in the parent, it is the source of the highest reciprocal satisfaction and delight, what the Father of our spirits requires of us is to elevate and ennoble this tendency to imitation by directing it to Himself. In the New Testament this imitation or resemblance of God is repeatedly pointed out as the prominent and characteristic distinction of His children. The moral excellences of the Divine character are presented as at once the sources of our comfort and the objects of our imitation. Only at an infinite distance from the moral glory of the Divine character the sons of mortality must for ever remain. In every renewed heart there is the ardent and ceaseless, and ever active desire to grow in resemblance to the moral grandeur which it adores and loves. In the fourth place, acquiescence in the appointments of His providence, and submission to His chastisement, distinguish those who are the sons and servants of God. In the exercise of his authority, and to promote the happiness and preserve the virtue of his children, the father must sometimes insist on privation and restraint, and give inflictions which he administers with reluctance and pain. Our Heavenly Father, who knows our waywardness and frailty, puts forth His hand in chastisement upon us. He doth not afflict willingly, nor grieve the children of men. Then what is the state of mind in which they should be met and endured? Have the visitations of Providence always been met in a right spirit? Have we not often, by the fretfulness of our temper in the hour of visitation, evinced the absence of the childlike spirit that becomes those who profess themselves the sons of God? <\/em>(J. Johnston.<\/em>)<\/p>\n<\/p>\n Obedience the practical test of affection<\/strong><\/p>\n This <\/em>address was made to the priests of the Lord, at a very corrupt age of the Jewish Church. The whole Church was exceedingly polluted. Every precept of the law was violated and every rite of the sanctuary perverted. It will be no violation of the spirit of the text if we apply it to an impenitent world, embracing those who have no show of godliness, as well as the whole family of false professors. We find in the lips of many who make no pretensions to a change of heart, high professions of respect for the character and government of God. They claim Him as their Father, and would have us believe that they respect and obey His laws. We inquire whether men of this character yield Him that filial esteem, that dutiful subjection, which are due to a Father and a Master.<\/p>\n 1. <\/strong>As a Father and Master He protects them. This the son and servant expect. God keeps His eye on all His intelligent creatures, and puts underneath them His arm of mercy.<\/p>\n 2. <\/strong>He provides for all His creatures. No man could make his seed vegetate, or render his fields fertile, or ensure success in trade independently of his Maker.<\/p>\n 3. <\/strong>He makes us know His will. We have some lessons from the broad sheet of nature; but in His Word He has opened all His heart; has made every duty plain, and placed it in the power of every son and servant of His to do His pleasure.<\/p>\n 4. <\/strong>He has made our duties light. The service He requires is pleasant and easy.<\/p>\n 5. <\/strong>He provides for our future happiness.<\/p>\n 1. <\/strong>The son loves his father, and the good servant his master. If we have any love to God, we must love His whole character, and must learn His character from the Bible. The question is, do that class of men who speak so highly of their Maker, love the whole of the Divine character? They are pleased with only a part of the Divine character. Hence they will deny such doctrines as clash with their views of God. If they loved God they would believe what He says.<\/p>\n 2. <\/strong>The good child loves the society of his father; and the faithful servant loves to be with his master.<\/p>\n 3. <\/strong>A good son and a faithful servant will be cheerfully obedient. A dutiful temper is indispensable in either of these stations. Will the class of men addressed in the text stand this test? Are they uniform in regard to their duty? Have they a tender conscience which fears to do wrong, fears to neglect a duty, fears to violate an obligation, dreads the least deviation from the most perfect rectitude?<\/p>\n 4. <\/strong>The son and servant will each be attached to his father s or his masters family. Do these people attach themselves to the family of Christ? Do they love His disciples and choose them as their intimates?<\/p>\n 5. <\/strong>The servant and son are very jealous of the honour of their father and master. But do we discover this delicacy of feeling in that class of men who would be esteemed religious, but who have no pretensions to a change of heart?<\/p>\n 6. <\/strong>The kind son and the dutiful servant will wish to have others acquainted with their father and their master. (D. A. Clark.<\/em>)<\/p>\n<\/p>\n Devotion to a master<\/strong><\/p>\n Admiral Sir George Tryon, to whose fatal error of judgment (his only <\/em>mistake as a commander, it is said) the loss of the Victoria <\/em>was due, was much beloved and trusted by his subordinates. As he stood on the bridge of the fast sinking ship, he was heard to say to a midshipman standing beside him, Go, my lad. Save yourself while theres time. But the midshipman answered, Id rather stay with you, sir. And he did. Christian! The duties and trials of life are daily testing your devotion to a Master who makes no mistakes. (S. S. Chronicle.<\/em>)<\/p>\n<\/p>\n Honour shown in conduct and in sentiment<\/strong><\/p>\n A <\/em>young man who occupies pleasant rooms in a large city was entertaining a guest from his country home. You see I honour my father and my mother, he said, pointing to two portraits which hung in prominent positions on the walls of his sitting-room. You do in sentiment, Frank, answered his visitor; but if you will forgive an old friend speaking plainly, your principles do not honour them to the same degree. Those portraits have looked down on a good many card parties and wine suppers and wasted hours. They have seen neglected the work which you came to the city to do, and your old habits of plain living and high thinking forgotten very often. Think it over, wont you? The young man, it may be said, did think it over, and he did not need another such reminder. Instances of inconsistency between sentiment and rules of conduct can be discovered by everyone in persons around him easily, in himself not quite so easily perhaps, but pretty surely. (Christian Age.<\/em>)<\/p>\n<\/p>\n A life expected worthy of the Divine Master<\/strong><\/p>\n A <\/em>former queen of Madagascar, gathering some of the palace officers together, said to them, I am aware that many of you are numbered among the praying people; I have no objection to you joining them if you think it right, but remember, if you do so, I shall expect from you a life worthy of that profession.<\/p>\n O priests, that despise My name<\/strong>.<\/em><\/strong><\/p>\n<\/p>\n The priests challenged<\/strong><\/p>\n And ye say, Wherein have we despised Thy Name? This is the worst kind of impiety, because it displays utter ignorance of ones self. The caution is not against open or violent hostility; there may be simple ignorance, or unconscious contempt, or that sort of passivity and indifference which amounts to positive neglect. We go down not by a plunge, but by an inclined plane. The plane is lubricated, is well-oiled, so that we slip own little by little, and hardly know that we are slipping. Ye offer polluted bread upon mine altar. The retort is, Wherein have we polluted Thee? In this way. Ye say, The table of the Lord is contemptible. There the error was fundamental. This is the charge that is levelled against all men to-day. Why patter with incidental errors, why not lift up the impeachment to its proper dignity, and charge men with having left the Lord, with having turned their backs upon the Lord? <\/em>(J. Parker, D. D.<\/em>)<\/p>\n Verse 6<\/span>. A son honoureth his father<\/B><\/I>] I am your Father <\/I>– where, then, is my honour? Where your filial obedience?<\/P> <\/P> If I<\/B><\/I> be <\/B>a master, where<\/B><\/I> is <\/B>my fear?<\/B><\/I>] The respect due to me.<\/P> <\/p>\n A son honoureth his father, and a servant his master:<\/B> this is a practical principle engraven on the hearts of mankind, a law which all own, a truth written with a sunbeam, and which is violated by none but unnatural, brutish men. <\/P> If then I be a father:<\/B> this if<\/I> no way doubts, but it is made a supposition grounded on a confessed, ancient, and peculiar adoption and redemption, by virtue whereof the seed of Jacob had God to their Father and Master; and this undisputed relation, <\/P> If I be, <\/B>& c., doth more piercingly affect the mind when it is demanded, Where is your performance of duty, where the honour you give me?. <\/P> Where is mine honour?<\/B> the internal, in high apprehensions and esteem with answerable affections; the external, in dutiful behaviour and carriage; where the ready, ingenuous, and delightful obedience, &c.? <\/P> If I be a master, where is my fear?<\/B> servants do fear their masters, and this fear, though servile, yet is due to a master, it is a quality suiting the relation; and now where is either of them? <\/P> Unto you, O priests:<\/B> had undutifulness and irreverence been found among the ignorant people who knew not the law, nor were in capacity of knowing me as yon, it might have been a little excusable, yet a great sin; but you, O priests, nearest of any to me, whose business is to know me, who live upon my sacrifices, have me in a most peculiar manner your portion, you have, like Elis sons, despised me yourselves, and made others do so too; thought and spoke contemptibly of what is most venerable. <\/P> My name; <\/B>God, his sacrifices and oblations, his law and worship. <\/P> And ye say, Wherein have we despised thy name?<\/B> proud and hardened, they dispute it with God and his prophets. <\/P> <\/p>\n 6.<\/B> Turning from the people tothe priests, Jehovah asks, whereas His love to the people was sogreat, where was their love towards Him? If the priests, as theyprofess, regard Him as their Father (Isa63:16<\/span>) and Master, let them show the reality of their professionby love and reverential fear<\/I> (Exo 20:12<\/span>;Luk 6:46<\/span>). He addresses thepriests because they ought to be leaders in piety to the rest of thepeople, whereas they are foremost in “despising His name.” <\/P> Wherein have we despised,<\/B>&c.The same captious spirit of self-satisfied insensibility asprompted their question (Mal 1:2<\/span>),”Wherein hast Thou loved us?” They are blind alike to God’slove and their own guilt.<\/P><\/p>\n A son honoureth [his] father, and a servant his master<\/strong>,…. Or, “will honour”, or “should honour”; it is their duty to do so, both according to the laws of God and man; and so the Targum,<\/p>\n “lo concerning a son it is said (or commanded) that be should honour his father; and of a servant, that he should fear (or show reverence) before his master;”<\/p>\n see Ex 20:12<\/span>:<\/p>\n if then I [be] a Father<\/strong>; as he was the Father of his divine and eternal Son; the Father of spirits, angels, and the souls of men; the Father of all men by creation; and the Father of all mercies to them in providence, as he was to Israel; and, besides, was their Father by national adoption, as he was not to other people; and to many of them stood in this relation by special adopting grace:<\/p>\n where [is] mine honour<\/strong>? there is an honour due to God on account of this relation; which should be shown by loving him, trusting in him, calling upon him, imitating and obeying him, and by making use of what he has given for his glory; he is to be honoured in heart and life, by words and actions, and with our substance. This question suggests, that he had not the honour given him, which belonged unto him:<\/p>\n and if I [be] a master<\/strong>; the word is in the plural number, and may be understood of Jehovah, Father, Son, and Spirit; though the first Person seems rather designed, who stands in this relation to Christ, as Mediator; to the angels, his ministering spirits; to the ministers of the Gospel, and to all the saints; and indeed to all men, and particularly to the Israelites; as appeared by the special laws and commands he enjoined them, and by his special government, protection, and care of them:<\/p>\n where [is] my fear<\/strong>? fear and reverence are due to the Lord from his people, considered in such a relation to them; not a slavish fear of wrath and punishment; but a godly filial fear, which is influenced by the goodness of God, and appears in a carefulness not to offend him, and by the performance of all religious worship, both private and public; and in this not only natural men, but professors of religion, and even God’s own people, are wanting; yea, those that should set examples to others, as men in public office, and of a public character, as follows:<\/p>\n saith the Lord of hosts unto you, O priests, that despise my name<\/strong>; for what is before said is not only said to the people in general; but to the priests in particular, who ought to have honoured and feared the Lord; and yet they despised his name, or made it contemptible; by not paying that regard to his authority, as a Father and master, they ought; by neglecting his worship, and not taking that care of offerings and sacrifices as became them:<\/p>\n and ye say, Wherein have we despised thy name<\/strong>? as if they were entirely innocent and guiltless.<\/p>\n The condemnation of that contempt of the Lord which the priests displayed by offering bad or blemished animals in sacrifices, commences with the following verse. Mal 1:6<\/span>. “A son honoureth the father, and a servant his master. And if I am a father, where is my honour? and if I am a master, where is my fear? saith Jehovah of hosts to you, ye priests who despise my name, and yet say, Wherein have we despised Thy name?<\/em> Mal 1:7<\/span>. Ye who offer polluted bread upon my altar, and yet say, Wherewith have we polluted thee? In that ye say, The table of Jehovah, it is despised.<\/em> V.8. And if ye offer what is blind for sacrifice, it is no wickedness; and if ye offer what is lame and diseased, it is no wickedness. Offer it, now, to thy governor: will he be gracious to thee, or accept thy person? saith Jehovah of hosts.<\/em> Mal 1:9<\/span>. And now, supplicate the face of God, that He may have compassion upon us: of your hand has this occurred: will He look upon a person on your account? saith Jehovah of hosts.” <\/em> This reproof is simply directed against the priests, but it applies to the whole nation; for in the times after the captivity the priests formed the soul of the national life. In order to make an impression with his reproof, the prophet commences with a generally acknowledged truth, by which both priests and people could and ought to measure their attitude towards the Lord. The statement, that the son honours the father and the servant his master, is not to be taken as a moral demand. is not jussive (Targ., Luth., etc.); for this would only weaken the prophet’s argument. The imperfect expresses what generally occurs, individual exceptions which are sometimes met with being overlooked. Malachi does not even appeal to the law in Exo 20:12<\/span>, which enjoins upon children reverence towards their parents, and in which reverence on the part of a servant towards his master is also implied, but simply lays it down as a truth which no one will call in question. To this he appends the further truth, which will also be admitted without contradiction, that Jehovah is the Father and Lord of Israel. Jehovah is called the Father of Israel in the song of Moses (Deu 32:6<\/span>), inasmuch as He created and trained Israel to be His covenant nation; compare Isa 63:16<\/span>, where Jehovah is called the Father of Israel as being its Redeemer (also Jer 31:9<\/span> and Psa 100:3<\/span>). As Father, God is also Lord ( ‘adonm <\/em>: plur. majest.<\/em>) of the nation, which He has made His possession. But if He is a Father, the honour which a son owes to his father is due to Him; and if a Lord, the fear which a servant owes to his lord is also due to Him. The suffixes attached to and are used in an objective sense, as in Gen 9:2<\/span>; Exo 20:17<\/span>, etc. In order now to say to the priests in the most striking manner that they do the opposite of this, the prophet calls them in his address despisers of the name of Jehovah, and fortifies this against their reply by proving that they exhibit this contempt in their performance of the altar service. With regard to the construction of the clauses in the last members of Mal 1:6<\/span>, and also in Mal 1:7<\/span>, the participle is parallel to , and the reply of the priests to the charge brought against them is attached to these two participial clauses by “and ye say;” and the antithesis is exhibited more clearly by the choice of the finite tense, than it would have been by the continuation of the participle.<\/p>\n Mal 1:7<\/span><\/em> is not an answer to the question of the priests, “Wherein have we despised Thy name?” for the answer could not be given in the participle; but though the clause commencing with maggshm <\/em> does explain the previous rebuke, viz., that they despise the name of Jehovah, and will not even admit that this is true, it is not in the form of an answer to the reply of the opponents, but by a simple reference to the conduct of the priests. The answer is appended by in Mal 1:7<\/span><\/em> to the reply made to this charge also; and this answer is explained in Mal 1:8<\/span> by an allusion to the nature of the sacrificial animals, without being followed by a fresh reply on the part of the priests, because this fact cannot be denied. The contempt on the part of the priests of the name of Jehovah, i.e., of the glory in which God manifested Himself in Israel, was seen in the fact that they offered polluted bread upon the altar of Jehovah. Lechem <\/em>, bread or food, does not refer to the shew-bread, for that was not offered upon the altar, but is the sacrificial flesh, which is called in Lev 21:6<\/span>, Lev 21:8<\/span>, Lev 21:17<\/span>, the food ( lechem <\/em>) of God (on the application of this epithet to the sacrifices, see the remarks in our comm. on Lev 3:11<\/span>, Lev 3:16<\/span>). The prophet calls this food , polluted, blemished, not so much with reference to the fact, that the priests offered the sacrifices in a hypocritical or impure state of mind (Ewald), as because, according to Mal 1:8<\/span>, the sacrificial animals were affected with blemishes ( mum <\/em>), or had something corrupt ( moshchath <\/em>) about them (Lev 22:20-25<\/span>). The reply, “Wherewith have we defiled Thee<\/em>?” is to be explained from the idea that either touching or eating anything unclean would defile a person. In this sense they regard the offering of defiled food to God as defiling God Himself. The prophet answers: In that ye represent the table of Jehovah as something contemptible. The table of Jehovah is the altar, upon which the sacrifices (i.e., the food of God) were laid. has the force of an adjective here: contemptible. They represent the altar as contemptible not so much in words or speeches, as in their practice, viz., by offering up bad, despicable sacrificial animals, which had blemishes, being either blind, lame, or diseased, and which were unfit for sacrifices on account of these blemishes, according to the law in Lev 22:20<\/span>. Thus they violated both reverence for the altar and also reverence for Jehovah. The words are not to be taken as a question, but are used by the prophet in the sense of the priests, and thus assume the form of bitter irony. , bad, evil, as a calumniation of Jehovah. In order to disclose to them their wrong in the most striking manner, the prophet asks them whether the governor ( : see at Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>Whence the claim of god upon the young arises. From His character as Father. The reason why the Most High is thus represented is, because from His creative will and power men derive their being, and because by His providential arrangements and care their being is supplied and preserved. Hence His paternal character is extensive as the world and permanent as time. It is designed to be recognised by us as involving the two great attributes of authority and kindness–authority which is supreme and unimpeachable, kindness which is unfailing and unbounded.<\/p>\n
II. <\/strong>What the claim of God upon you involves. He claims a Fathers right to be honoured. The mode of address here implies the guilt omission of men to render to God what is His due. Where Is Mine honour? A vast proportion of the human family have attempted to banish God as an alien from the universe He has made.<\/p>\n
III. <\/strong>How Is the claim of God upon you commended? He whom you are summoned to honour possesses an absolute right to you.<\/p>\n
I. <\/strong>Consider the truth assumed. If then I be a Father. Gods Fatherhood has been generally recognised. He has always acted as a Father towards men–<\/p>\n
II. <\/strong>Gods appeal in view of this truth. Where is Mine honour? This appeal is just and right. It is our duty to render honour to God. This involves–<\/p>\n
III. <\/strong>How this appeal should be responded to.<\/p>\n
I. <\/strong>How truly God is the Father, and the Master of mankind.<\/p>\n
II. <\/strong>What is that duty which we owe to God as Father and Master? Expressed in the terms honour <\/em>and fear.<\/em><\/p>\n
I. <\/strong>Contemplate the government of God, and see if we can discover Him dealing with all His rational creatures as a Father and a Master.<\/p>\n
II. <\/strong>How will a kind and dutiful son or servant treat a Father or Master?<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n