(Mal. 4:1-61For, 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. 2But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. 3And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts. 4Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. 5Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: 6And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. (Malachi 4:1‑6)) We have seen that in this last message the Lord has a controversy with the people and their leaders in regard to their low moral and spiritual condition. Further, we have seen that the Lord opens to them a door of repentance with the promise of immediate blessing if they avail themselves of His way of recovery.
The prophecy, however, clearly shows that for the mass of the people there was no hope of recovery. They were morally insensible and spiritually blind. Satisfied with a correct position and the outward performance of religious observances, they were utterly insensible to their low condition, and spiritually blind to all that the Lord was for them. If God reminds them of His love, they say, "Wherein hast Thou loved us?" (1:2). If He rebukes them for despising His name, they say, "Wherein have we despised it?" (1:6). If He reproaches them with offering polluted bread, they say, "Wherein have we polluted Thee?" (1:7). If they are accused of having wearied the Lord, they say, "Wherein have we wearied Him?" (2:17). If God charges them with robbery, they say, "Wherein have we robbed Thee?" (3:8). If He says, "Your words have been stout against Me," they say, "What have we spoken so much against Thee?" (3:13). If He beseeches them to return to Him, they say, "Wherein shall we return?" (3:7).
A low condition is serious, but the refusal to acknowledge it makes the condition utterly hopeless. This was the terrible case of the remnant in Malachi's day. Alas! is it otherwise with the people of God today? We cannot tolerate those who warn us; as ever, we stone the prophets. How impatient we are with the slightest suggestion that anything may be wrong. As one has said, "The pride of the human heart dislikes to be told of sin; it dislikes still more to own it." How quick we are to condemn others; how slow we are to condemn ourselves. Herein lies the utter hopelessness of any general or corporate recovery today. Satisfied with a correct position, and the outward and orderly observance of religious life, there is the refusal to own that we have done wrong, or that we are wrong. Hence there is no general restoration, no recovery, no healing.
But if there is no recovery for the mass, there is every encouragement for the individual. In the history of God's people, the most devoted men of God are found in the darkest days. Samuel "ministered unto the Lord" in the days when the priesthood was defiled, the sacrifice abhorred, and the lamp of God going out. It was not in the prosperous days of King Solomon, but in the apostate days of King Ahab, that Elijah bears his bright witness for God. So in the days of Malachi there were those who, amidst the prevailing gloom, were not only outwardly correct, but morally suited to the Lord. They met with the Lord's approval and commendation as a little remnant within a remnant.
The characteristic marks of this little remnant are of a moral order. It is not their outward position, however correct, or their outward service, however zealous, which gains the Lord's approval. It is their moral condition which He approves, and which makes them precious in His sight. It is not, surely, that the Lord makes light of a right position, or of service to Himself, but in the last stage of His people's history, when outward testimony is ruined, what the Lord does look for, above all else, is a moral condition suited to Himself.
The first distinguishing mark of this remnant is that "they feared the Lord" (3:16). This is in striking contrast to the religious mass by which they were surrounded, who, while making a high religious profession, showed only too clearly by their low practice that they had cast off the fear of the Lord. The Lord details many grievous sins that call for judgment, but they are all summed up in this great sin, the people "fear not Me, saith the Lord of hosts" (3:5). Looking upon the mass, the Lord has to say, "Where is My fear?" (1:6); looking upon this godly remnant, He delights to own that they "feared the Lord" (3:16). The man who fears the Lord is governed by the Lord and not by man. He obeys the Lord rather than men. He refers everything to the Lord, and has the Lord before him in all his ways. He allows no man, whatever his position and gift, to come between himself and the Lord. In a word, he gives the Lord His right and supreme place, and this is very precious in the sight of the Lord.
The second mark is they "spoke often one to another." This is fellowship; but not simply the fellowship of a right position, but rather the fellowship of a right moral condition. It was the fellowship of those who "feared the Lord." The prevailing dishonor to the Lord, and the low moral condition of those by whom they were surrounded, drove them together; on the other hand the soul exercises, and their common fear of the Lord, drew them together in a holy, happy fellowship.
In these last days is it not a fellowship of this character that has such value in the eyes of the Lord? Not a fellowship which begins and ends with a correct ecclesiastical position; not an organized fellowship to conduct an evangelical campaign, or to carry out some great missionary enterprise; not a fellowship for the assertion of some great truth, or to raise some fresh testimony; not a fellowship which the world around can recognize, but rather a quiet, hidden fellowship expressed by the happy interchange of thought between souls drawn together by their common links in the Lord.
The third mark is they "thought upon His name." They did not seek to magnify their own names, but they sought to maintain the honor of His name. While those around despised the name of the Lord, these godly souls were very jealous for His name.
Such were the characteristics of those who, in a day of ruin, had the Lord's gracious approval. There was nothing in them that created any stir in the world of their day; they were not marked by any great gift that gave them a prominent place before men; they were not remarkable for any great works of charity that would have earned the world's applause. They possessed neither striking powers of intellect nor miraculous gifts that would have exalted them amongst their fellows. They had no clearly defined organization that would have secured for them a place among the parties and systems of men. Indeed, there was an entire absence of those qualities which are highly esteemed among men, but they possessed those moral traits which, in the sight of the Lord, are of great value. And the Lord was not slow to express His appreciation of those who, in the midst of the prevailing corruption, feared Him and thought upon His name.
First the Lord "hearkened," or, according to a better translation, "The Lord observed it." Unnoticed by the mass around, or if noticed only to be despised, they were not too insignificant to attract the notice of the Lord. He "observed" them, and His eyes could rest upon them with delight. The God-fearing walk of this little remnant was of great value in His sight.
Second, the Lord "heard." Not only He observed with delight their godly walk and ways, but, as they held holy intercourse with one another, He was a delighted listener.
Third, "A book of remembrance was written before Him for them that feared the Lord, and that thought upon His name." They feared the Lord, and the Lord remembered them. They thought upon His name, and He will not forget their names. But it was "before Him" the book was written, not before the world. A God-fearing walk, godly intercourse, godly jealousy for the Lord's name, these are not the traits that will inscribe a man's name on the roll of this world's worthies. It has only a short memory for such. It is to the heart of the Lord that they are dear. He treasures their memory, and inscribes their names in His book of remembrance.
Fourth, "They shall be Mine, saith the Lord of hosts, in that day when I make up My jewels." Not only did they experience the Lord's secret approval in a day of ruin, but they will be honored with His public recognition in the day of glory. In a day of ruin, they were indeed precious in His sight-His jewels, though not as yet "made up." In the coming day they will be jewels displayed in a glorious setting. "It doth not yet appear what we shall be: but we know that, when He shall appear, we shall be like Him; for we shall see Him as He is."
Fifth, "I will spare them, as a man spareth his own son that serveth him." Judgment was about to deal with evil and evil doers, however great their religious profession. This little remnant has the assurance that they will be spared. In the midst of those who professed to be in a special place of nearness to the Lord, and to be serving Him correctly, they had a place truly near to the heart of the Lord, and their service was really acceptable to Him. And so the Lord says, "I will spare them, as a man spareth his own son that serveth him." Then will be made manifest the difference between him that serveth God and him that serveth Him not.
Thus while this last message proclaims, in no uncertain terms, the low condition of the mass of God's professing people, it as clearly distinguishes individuals marked by moral traits, to whom it brings a message of recognition, of comfort, and of encouragement. Further, not only have they the consciousness of the Lord's approval as a present thing to sustain their faith and cheer them on the way, but they have the coming of the Lord as their immediate hope, and as their only hope.
(Vs.1) They had no expectation that evil would decrease, or the wicked grow less, or the world grow better, until the coming of the Lord dealt with "the proud... and all that do wickedly" (4:1).
(Vs. 2) They looked for no great revival, or general "healing" among God's people until "the Sun of Righteousness arise with healing in His wings" (4:2).
They looked for no fresh message from God, nor any further accession of light to relieve the deepening gloom, until the Lord should come, and, as the Sun of Righteousness, dispel the clouds of darkness.
(Vs. 3) They looked for no revival of miraculous power, nor further public intervention of God on behalf of His people, until the Lord should intervene in His almighty power, enabling them to tread down their enemies under foot (4:3).
Surrounded on every hand by a great mass of religious profession boasting in its outwardly correct position, and its orderly round of religious ordinances, and yet withal morally insensible and spiritually blind, these godly individuals, weak, despised, and almost unknown by the world, midst scorn and shame it may be, pursued their lowly and separated path, walking in the fear of the Lord, jealous of the name of the Lord, and waiting for the coming of the Lord.
And if we are to get any profit from this last message to God's ancient people, must we not read it as a last message to ourselves? As stated in the beginning of this booklet, the conditions that prevail in Christendom and amongst the people of God in these last solemn days, on the eve of the coming of the Lord, are strangely like the conditions that prevailed in Malachi's day.
Are we not, again, surrounded by a great religious profession? Are there not those who say they are rich and increased with goods and have need of nothing, and yet are morally insensible to their own low condition, and spiritually blind to all that the Lord has for them to meet their deep, deep need? In the midst of this religious profession does not the Lord once again distinguish a few who have His approval, and whose characteristics give them a striking likeness to the godly of Malachi's day? Concerning them the Lord can say, "Thou hast a little strength, and hast kept My word, and hast not denied My name" (Rev. 3:88I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. (Revelation 3:8)). As with the Malachi few, it is not correct outward position, or any great "works" or witness before the world, but rather moral traits which gain for them the approval of the Lord. In a coming day they, too, like their Malachi prototypes, will be displayed in power and glory, and all the world will know that the Lord has loved them. And just as the Malachi remnant will be spared from the coming judgment, so will the Philadelphians be kept from the hour of trial which shall come upon all the world, to try them that dwell upon the earth. Moreover, as the coming of the Lord was the only hope of the godly to whom Malachi prophesied, so the coming of the Lord is the only hope set before the Philadelphians. "Behold," says the Lord, "I come quickly: hold that fast which thou hast, that no one take thy crown."
In conclusion, may we not say that in these last closing days-these solemn days, these dark and apostate days-God's last message to His people addresses the conscience and appeals to the heart? It is no longer a message conveying fresh light to the understanding-the light has been given, the truth has been recovered. But the serious question is now raised, "How have we answered to the light; what is our moral condition?" May our consciences be laid bare in the light of this last message. In the presence of God may we so judge ourselves that we may be found amongst those of whom the Lord can say, "Thou hast a little strength, and hast kept My word, and hast not denied My name." Thus indeed shall we truly be looking for the Lord, and as He says, "Surely I come quickly," we shall be able to reply, "Even so, come, Lord Jesus."
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