The Pulpit Commentary — Malachi — Section 18

they who hRve most and suffer lel\St." The permauent Vl\lue of all things depends on tl,e use which is made of them: the first often becoming last, and the last first. But no argun,Pnt cnn be drawn from differences in men's condition as to which will be the rn"st mornlly adYant.ageous or disadvantageous according to their conduct. Whilst the diff,·rences of one kind depend solely on the Divino will, the differonces of the other kin,\ arc not irrespective of human choice. Jll. 'l'HO~E WHOM THE BOVEREIGNTI' OF GoD DOES NOT FAVOUR ARE LEFT IN A rncuLARLY U1'"'EJIVIABLE CONDITION. 1. The words teach us that they will have possessio11s destroyed. "I hated Esau, and lai<l his mountaius and his heritage waste for 1.be dragons Oackals] of the wilderness." These men, the men of Edom, struggled hard t.o build up their kingdom and to give it wealth and power, but the product of all their labours was utterly destroyed. Their great things, their "mountains," their wealthy things, their " heritage," the scenes of their power, gave place to the "dragons of the wilderness." Where is Edom now? If Heaven has determined that the fortune you have built up after years of earnest and indefatigable labour shall be swept away, it will depart as a vision of the night. 2. That their efforts were frostrated. "If Edom sai th, We are impoverished, but we will return and build the desolate places; thus saith the Lord of hosts, They shall build, but I will throw down; and they shall call them, The border of wickedness, and, The people against whom the Lord bath indignation for. ever." They struggle t.o restore their position, labour hard to build the desolate places, but in every effort they are thwarted. It is in vain to strive against destiny. Mark that all that is here said concerns only the secular prosperity of men, Divine sovereignty is always in favour of spiritual prosperity, progress in intelligence, purity, and happiness. In all these matters men cannot labour in vain. 3. Their enemies prosper. "And your eyes shall see, and ye shall say, The Lord will be magnified from the border of Israel." Edom hated Israel from the beginning, fought hard against it for centuries, struggled continually t.o destroy it, but all in vain. The time came when it found itself in ruins and its enemy in prosperity. "The argument of these verses is this," says Dr. Dods," if you would see the difference between hatred and love, look at the different condition and prospects of Edom and Israel. The desolation with which their territory is '<'isited is irremediable: they he.ve no glorious fntnre beyond: whereas the wretched condition of which you complain is but the bleakness of seed-time that precedes the richest ha.rvest." CoNCLUSION. Are we not here in this England of ours among the peoples whom Heaven has specially favoured? Are not the words specially applicable to us, "I have loved you, sa.ith the Lord"? But what is our practical response? Does not onr daily life speak out the ingratitude and unbelief of Israel, "Wherein hast thou loved us?" We do not see it; we do not feel it; "Wherein ? 11 What ought we to think of onr civilization, our liberties, our fruitful land and salubrious air.? above all, what of our Christ? "Herein is love."-D. T. Vers. 6-9.-.Tlie profession and the practice of religwn. "A son honourcth his father, and a servant his master: if then I be a Father, where is mine honour? and if I be a Master, where is my fear? saith the Lord of hosts unto you, 0 priests, that despise my Name. .And ye say, Wherein he.ve we despised thy Name? 11 etc. The subject of these words is the profession and the practice of religion; and they suggest two thoughts. 1. THE PROFESSION AND THE PRACTICE SHOULD ALWAYS BE IN ACCORD. ".A. son honoureth his father, and a servant his master." This is stated as a fact. The son here of course, must be supposed to be worthy of the name son. There are some children who are destitute of natural affection. What .Aristotle of old said will be endorsed by all thoughtful men. "A son must alwa_ys be his father's debtor, becaus_e he can never repay him for those greatest of all benefits, birth and upbringing, and in these the fathers resemble God." This being so, and you !Rrael being "my son, my first born," a relationship which you profess," where is mine honour?" If the language is, as some suppose, specially addressed to the priests, the appeal gets new emphasis, The idea is-You profess to regard me as your Father and your Master, and you should, tLerefore, in your life treat me with honour, reverential fear, and loyal devotion. " Why call ye me, Lord, Lord, and do not the things that I say ? " Any discrepancy OII, I, 1-14.] THE BOOK OF MALACHI. 17