January 4, 2004 PM

People have varied expectations of the Lord God. Most think that God is obligated to dispense blessings of health, wealth, and other tokens of favor. A large portion of the Christian world is consumed by this idea, having turned prosperity and health into the common theology of God. It insists that all of us have the "right" to trouble-free lives, and moreso, to lives that have no care for body or bank account. Prosperity theology has gained popularity especially in our culture due to the great emphasis on fitness and material things.

Yet we realize that such a theology eventually faces severe tests, exposing its problematic foundation. Christians get sick, die young, lose in the stock market, get fired from jobs, and face the same dark clouds of life common to humanity. But in the midst of this it is not unusual for people to comment, "God is not fair," or to ask, "Where is God?"

Because some have difficulty facing the God of Scripture they have created a different kind of God. This God knows a lot but doesn't know everything. He has a lot of power but He cannot help what He has no control over. He is surprised at our tragic illnesses or deaths or financial reversals just like we are. This is the god of openness theology but it is not the God of Malachi or the balance of Scripture.

Malachi's prophecy was delivered around 430 BC. Almost a century earlier, Haggai and Zechariah had exhorted the lethargic exiles to finish the job of rebuilding the temple. They had shifted their energies and resources to making life more comfortable but had neglected their worship and their service to Israel's downtrodden. The prophets' rebuke brought them to life. God raised up Zerubbabel to lead them and Joshua to serve as their high priest. The divine hand was magnificently displayed through them as the challenge to rebuild the temple was met.

But nearly a hundred years had passed and the remaining Jews became complacent. More than complacency they had complained against God; and beyond that they had sinned as priests and people in their duty to the Lord and to each other. They failed to see that God's purpose for them was not their comfort but their holiness as a worshiping people of God.

The same reminder is needed in our day. Though many evangelicals would reject the tenets of prosperity theology we still find ourselves affected by it. Wanting creature comforts and prosperity more than purity and holiness, we fall prey to the same spirit that troubled Malachi's generation. We must regularly seek to have our views of God honored by Scripture.

How does Malachi offer help to us in this?

I. A Vain Charge Against the Lord (2:17)

Whether it was verbalized or not, Malachi's generation had let their view of current circumstances color their belief and understanding of the Lord. This is quite apparent in the series of seven questions they asked either in mind or verbally of the Lord. They questioned God's love (1:1-5). They denied as priests any impropriety in the discharge of their duties (1:6-14). They gave to the Lord what they didn't need, offering Him less honor than accorded their governor. They despised the Lord but would not admit it. Their worship was mere formality without heart, passion, or sacrifice.

They moaned and complained that God showed them no favor while breaking the marriage covenant to follow their lusts (2:13-16). In our text, they wearied the Lord by their complaints and denial of His attributes (2:17-3:6). They were disobedient and saw no need to return to the Lord (3:7). They robbed God by withholding tithes and offerings, and learned nothing by the leanness He sent their way (3:8-12). They arrogantly spoke against the kindnesses of the Lord (3:13-15).

Now in regard to our text, they uttered a vain charge against the Lord, accusing Him of injustice. The temple had been rebuilt but where was the divine display like that of Solomon's day? No Shekinah filled the temple; nothing supernatural had taken place. So God was not fair, they accused.

In addition to this, they were still poor, still under the hand of the Persians, and the wicked were prospering. God was not fair, they chimed.

1. Failed Providence

At the root of their complaint was the way that God governs the world. This generation surveyed their lot in life and decided that openness theology might just be right! They felt as though He had unfairly treated them. They deserved more and better, they thought.

In fact, their accusation was that God favored evil, counting those that did evil to be good in His sight. Their standard of judgment weighed in on material possessions. The one with the biggest bank balance, nicest house, most servants, largest table spread, and greatest influence were the blessed. Their whole concept of God boiled down to one that exists to further creature comforts. Nothing of holiness, purity, obedience, or true worship even crossed their minds.

And so they complained that the Lord was keeping the righteous in rags, under the oppressor's hands. They knew much about poverty and suffering but nothing of blessing - or so they thought.

Is God's great goal with the human race "a chicken in every pot," a brick home on every corner, a new car in every driveway, a well-endowed sum in every bank account, and Mr. and Miss Universe bodies to boot? Prosperity theology is not a new invention!

2. Favor toward the wicked

On top of this they declared that the Lord does not dispense justice. God has changed! Where is the God that judged the Ammonites, Amorites, and Philistines? "Where is the God of justice?"

Had they considered the repetitive sin and rebellion and idolatry that landed them under the Babylonians and Persians? Had they given thought to the prophets' many calls to humility in light of their situation? Had they thought of how the Lord had raised up Daniel and others to buffer their exile? Or had they thought of how the pagan kings had sent them back from exile to rebuild their land and temple? Had they considered how God had brought the Assyrians and Babylonians down, and how Daniel prophesied the same would happen to Persia, Greece, and every other worldly kingdom before the eternal kingdom of Messiah?

3. The Lord's response

He that is patient and longsuffering toward sinners has a point of becoming wearied. Certainly this is not tiresomeness, as though the divine exhausted His energy. But it is the point at which divine patience ends and divine judgment begins.

This generation had failed to learn the lessons from Israel's history. They closed their eyes to the details that had been given to them. They wanted to have their own view of God without God interpreting Himself.

Are we learning lessons from history? Do we see how Israel's worldliness, idolatry, and disobedience consistently met with God's disfavor? Does this cause us to search our own hearts, motives, and actions?

II. Providence Is on Schedule (3:1-4)

This generation did not doubt Messiah. They just questioned why He had not already arrived on the scene. Of course their view was a materialistic Messiah that would lead them to prosperity. The prophet corrects that picture!

1. The way must be prepared

God affirms that He would send His messenger to clear Messiah's way. The emphasis is on the divine action: "Behold, I am going to send My messenger." In other words, providence is on schedule. God's governance of the affairs of the universe and redemptive history are not dictated by our whims but determined by His pleasure.

The New Testament interprets this messenger to be John the Baptist. Some scholars suggest that the messenger is all the prophets with John as the pinnacle. Perhaps there is some truth to this in that the prophets all pointed one way or another to the Lord. But the New Testament specifically interprets this messenger to be John the Baptist.

Matthew 3:1-12 John preached repentance, announced the kingdom's arrival, warned of immanent judgment, and foretold of the Messiah's appearance. This was to prepare the way of the King just as ancients would fill in ruts, remove rocks and boulders, and smooth the roads for ruling kingly visits. So everything is on schedule and begins with John preparing the way.

2. Messiah will come among you (3:1b)

They wanted some supernatural manifestation in their temple. God promises more - He will come suddenly into His temple! The irony is that the one they seek and delight in is not what they expected! He is coming, the Lord promises.

a. His coming is not what you expect (v. 2)

The language of verse 2 demonstrates that this is no playtime or comfort setting. They had thought so lightly of the Lord that He had been reduced in their eyes to no more than one of them. "The Lord of hosts" in verse 1 is a reminder of the conquering King coming in. Who can endure? Who can stand?

Why such language?

b. His purpose is not what you anticipate (v. 3)

Smelting heats the ore until the slag or dross comes to the top and is removed. The smelter continues the process until he can see His own reflection in the molten silver or gold. The fuller pounds and scrubs until the garments are purified. The implications are clear in vv. 3-4:

(1) Holiness in walk

(2) Holiness in worship

The sons of Levi, the priestly tribe, makes allusion to the centrality of worship. Presenting offerings in righteousness would be common language of worship. But the unholiness of the people, their neglect of relationship to the Lord was not what they had in mind.

The New Testament parallel is clearly presented in I Peter 2:4-10.

III. The Lord is Unchanging (vv. 5-6)

He views the whole of Christ's coming in first and second advents.

1. Holiness demands judgment (v. 5)

Spiritual, social, and industrial sins are identified as objects of justice. Again, that's not what they bargained for! People have silly caricatures of God that are obliterated by the true picture of the Lord!

The certainty of judgment against unholiness parallels His coming. Holiness is preeminent in God's purpose with humanity. It demands judgment on those who have not been made holy.

This is why the New Testament makes much of sanctification as a description of God's work among His people, e.g., I Corinthians 6:9-11.

2. Mercy amidst judgment (v. 6)

Against the backdrop of God's immutability is the rationale for the "sons of Jacob" (sons of the Trickster) not being consumed. In other words, the sons of Jacob had not gotten the judgment they deserved, as had other nations. The Lord had not consumed them even though they deserved it. He showed mercy over and over, yet they had forgotten His mercy.

None of us knows the point where God's patience is wearied. Nor should we be so foolish to test His patience. Instead, see that the messenger prepared Messiah's way, and that the Lord has come. Through His gracious redemptive work and the provision of His Spirit, He is preparing a people through the ages who will walk and worship in holiness.

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