Ye said also, Behold, what a weariness is it! It is clearly a bad sign when the people find the worship of God to be a weariness; but it is a much worse sign when the ministers of religion both feel the worship to be a weariness, and show that they feel it to be such.

I. IN THE NATURE OF THINGS RELIGIOUS WORSHIP SHOULD NOT BE A WEARINESS.

1. Take it as the proper and fitting expression of the creature's dependence on his Creator. It ought to be full of the joy of thankfulness.

2. Take it as the natural impulse of the sinner's love to his Saviour. Man fallen should feel a joy in worship even beyond that of man unfallen. The song of the redeemed is an altogether nobler song than the innocent can ever sing. And religious worship, kept within the lines of Divine claims, never need be a weariness. It is religion with the multiplied added demands of men that is in danger of proving a weariness. No reasonable man could say that Mosaism was a weariness, so far as it was a Divine institution. But every man could say that Rabbinism was a weariness; for it laded men with burdens too grievous to be borne. Spiritual religion is always simplifying worship. As spirituality fails, exacting demands are increased, and religion tends to become a weariness.

II. THROUGH THE MOODS OF MEN RELIGIOUS WORSHIP BECOMES A WEARINESS. What the priests of earlier times had done gladly and joyfully, the priests of Malachi's time dragged through. The joy of Levites in their work is expressed in the Korahite psalms (Psalm42:84, etc.), which are full of longings for restoration to the temple service. There was no difference in the worship. The difference was in the moods of the men. Their spiritual life was low. They had no personal joy in God, so they could have no joy in the routine of God's worship. The sadness of the restored Judaism of the exiles was that, to so large an extent, it was the restoration of the Jewish formalities, without the restoration of that spiritual life which would have vitalized the formalities. And still the weariness men feel at the length of Christian services, etc., is the revelation of their wrong mood; of their lost personal joy in God their Saviour. - R.T.

(taken with Isaiah 1:13): — Each age has its characteristic. No two are just alike; and though history repeats itself, yet there is progress. Its processes are those of a spiral.

I. In the age of Isaiah the Jews were full of religiosity. Sacrifices were not neglected — a multitude were offered. They brought the best of all kinds, not as in the days of Malachi, the lean and the poor, but abundantly they brought the blood of bullocks, of lambs, and of he-goats. Clouds of incense arose; they carefully kept the new moons, the Sabbaths, the assemblies, and the solemn meeting, not only all appointed feasts, but even others they observed in an intense devotion to the forms of religion. Why were their oblations vain? Why were they not regarded in their sacrifices and accepted in their persons?

1. As in the days of the Saviour, so now, whilst they were careful to tithe, mint, anise and cummin, they omitted the weightier matters of the law, judgment, mercy, and faith.

2. They were offered without faith. This whole chapter shows such to be the case. This was just what made the difference between Abel's sacrifice and Cain's offering.

3. Their offerings were unaccompanied with repentance; for repentance implies confession of sin, the forsaking it, and the reformation of life.

II. THIS POSITIVE SINFULNESS IS CLEARLY MADE OUT.

1. They were laden with iniquity.

2. There was no soundness in them, from the sole of the foot even unto the head.

3. Their rulers were like the princes of Sodom, and themselves like the men of Gomorrah.

4. Their hands were full of blood. The rulers did not punish the people, and reciprocally the people abetted their rulers in their blood-guiltiness.

5. The times were full of evils, unredressed and unavenged. Their princes had become companions of thieves and bribe-takers.

III. On the other hand, GOD STILL REMEMBERS GRACE AND MERCY.

1. There was still a remnant left (ver. 9).

2. All are called to repentance (vers. 16, 17).

3. Those that repent shall obtain mercy, but the contumacious shall not be spared (vers. 18-24).

4. And still further, God holds up the gracious promise to send times of reformation and refreshing (vers. 25-27).Reflections —

1. Do we preach and pray, and is there no answering fruit — no conversions, and no increase of piety?

2. Can the reason be found in devotion to the forms of religion and the neglect of its spirit?

3. Are our people characterised by an absorbing devotion to the world?

4. Then to us as to Israel is the call to repentance; to us as to them, the hope of forgiveness; to us as to them, the promise of revival upon repentance and reformation. God forbid that we should merely possess the forms of religion and be destitute of its life-giving power.

(L. O. Thomson.)

All that wears the appearance of religion is not sincere piety. This remark will particularly apply to those acts which constitute what we call public worship. For in privacy, where no eye is upon us but that of the Omniscient, there is less temptation to, and less danger of insincerity. Malachi is here remonstrating with the people for the "iniquity of their holy things."

I. THE CRIMINAL CHARGE HE FIXES ON THIS PROFESSING COMMUNITY. It is aggravated by three things.

1. By the salutary discipline to which they had recently been subjected for their backslidings and rebellions against God.

2. By the fact that they thus sinned against the clearest knowledge.

3. By the majesty of the object against whom their offence was directed. We censure and condemn the Jews, but "are we better than they"?

II. THE USES TO BE MADE OF THIS REMONSTRANCE.

1. Here are materials for your deepest humiliation and penitence.

2. How incompetent are all the rites and ceremonies of religion to save the soul!

3. See the fallacy of pharisaism.

4. How welcome, then, is the evangelical intelligence which is brought to us, to awaken a hope of the acceptance of our persons and services in the sight of a holy God.

(J. Clayton.)

Esau, Jacob, MalachiEdom, JerusalemAccept, Almighty, Animals, Armies, Beasts, Behold, Breath, Bring, Contemptuously, Crippled, Cut, Damaged, Disdainfully, Diseased, Hands, Hosts, Ill, Injured, Lame, Oblation, Offer, Offering, Pleasing, Plunder, Present, Puffed, Receive, Robbery, Sacrifices, Says, Sick, Sniff, Sniffed, Snuffed, Thus, Tiresome, Torn, Violence, Weariness1. Malachi complains of Israel's unkindness;
2. of their irreverence and profaneness.

Malachi 1:13

     5162   lameness
     5171   nose

Malachi 1:6-13

     5800   blasphemy

Malachi 1:6-14

     5810   complacency
     5943   self-deception
     8783   neglect

Malachi 1:12-13

     5818   contempt

Malachi 1:12-14

     5253   cheating

Malachi 1:13-14

     4605   animals, religious role
     5278   cripples
     6118   blemish
     7435   sacrifice, in OT
     8201   blamelessness

Blemished Offerings
'Offer it now unto thy governor; will he be pleased with thee, or accept thy person? saith the Lord of Hosts.'--MALACHI i. 8. A word of explanation may indicate my purpose in selecting this, I am afraid, unfamiliar text. The Prophet has been vehemently rebuking a characteristic mean practice of the priests, who were offering maimed and diseased animals in sacrifice. They were probably dishonest as well as mean, because the worshippers would bring sound beasts, and the priests, for their own profit, …
Alexander Maclaren—Expositions of Holy Scripture

A Dialogue with God
'A son honoureth 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, O priests, that despise My Name. And ye say, Wherein have we despised Thy Name? 7. Ye offer polluted bread upon Mine altar. And ye say, Wherein have we polluted Thee?'--MALACHI i. 6, 7. A charactistic of this latest of the prophets is the vivacious dialogue of which our text affords one example. God speaks and the people question …
Alexander Maclaren—Expositions of Holy Scripture

"Whereby we Cry, Abba, Father. "
Rom. viii. 15.--"Whereby we cry, Abba, Father." All that know any thing of religion, must needs know and confess that there is no exercise either more suitable to him that professeth it, or more needful for him, than to give himself to the exercise of prayer. But that which is confessed by all, and as to the outward performance gone about by many, I fear is yet a mystery sealed up from us, as the true and living nature of it. There is much of it expressed here in few words, "whereby we cry, Abba, …
Hugh Binning—The Works of the Rev. Hugh Binning

The Counter-Reformation
For more than thirty years the new religious movement continued to spread with alarming rapidity. Nation after nation either fell away from the centre of unity or wavered as to the attitude that should be adopted towards the conflicting claims of Rome, Wittenberg, and Geneva, till at last it seemed not unlikely that Catholicism was to be confined within the territorial boundaries of Italy, Spain, and Portugal. That the world was well prepared for such an outburst has been shown already,[1] but it …
Rev. James MacCaffrey—History of the Catholic Church, Renaissance to French Revolution

Whether the Gifts are Set Down by Isaias in their Order of Dignity?
Objection 1: It would seem that the gifts are not set down by Isaias in their order of dignity. For the principal gift is, seemingly, that which, more than the others, God requires of man. Now God requires of man fear, more than the other gifts: for it is written (Dt. 10:12): "And now, Israel, what doth the Lord thy God require of thee, but that thou fear the Lord thy God?" and (Malachi 1:6): "If . . . I be a master, where is My fear?" Therefore it seems that fear, which is mentioned last, is not …
Saint Thomas Aquinas—Summa Theologica

Whether God Can be Feared?
Objection 1: It would seem that God cannot be feared. For the object of fear is a future evil, as stated above ([2457]FS, Q[41], AA[2],3). But God is free of all evil, since He is goodness itself. Therefore God cannot be feared. Objection 2: Further, fear is opposed to hope. Now we hope in God. Therefore we cannot fear Him at the same time. Objection 3: Further, as the Philosopher states (Rhet. ii, 5), "we fear those things whence evil comes to us." But evil comes to us, not from God, but from ourselves, …
Saint Thomas Aquinas—Summa Theologica

Whether a Man May Make Oblations of Whatever He Lawfully Possesses?
Objection 1: It would seem that a man may not make oblations of whatever he lawfully possesses. According to human law [*Dig. xii, v, de Condict. ob. turp. vel iniust. caus. 4] "the whore's is a shameful trade in what she does but not in what she takes," and consequently what she takes she possesses lawfully. Yet it is not lawful for her to make an oblation with her gains, according to Dt. 23:18, "Thou shalt not offer the hire of a strumpet . . . in the house of the Lord thy God." Therefore it is …
Saint Thomas Aquinas—Summa Theologica

Whether God Reprobates any Man?
Objection 1: It seems that God reprobates no man. For nobody reprobates what he loves. But God loves every man, according to (Wis. 11:25): "Thou lovest all things that are, and Thou hatest none of the things Thou hast made." Therefore God reprobates no man. Objection 2: Further, if God reprobates any man, it would be necessary for reprobation to have the same relation to the reprobates as predestination has to the predestined. But predestination is the cause of the salvation of the predestined. Therefore …
Saint Thomas Aquinas—Summa Theologica

Of the Popish Mass. How it not Only Profanes, but Annihilates the Lord's Supper.
1. The chief of all the abominations set up in opposition to the Lord's Supper is the Papal Mass. A description of it. 2. Its impiety is five-fold. 1. Its intolerable blasphemy in substituting priests to him the only Priest. Objections of the Papists answered. 3. Impiety of the Mass continued. 2. It overthrows the cross of Christ by setting up an altar. Objections answered. 4. Other objections answered. 5. Impiety of the Mass continued. 3. It banishes the remembrance of Christ's death. It crucifies …
John Calvin—The Institutes of the Christian Religion

If any one Shall Teach that the House of God and the Assemblies Held Therein...
If any one shall teach that the house of God and the assemblies held therein are to be despised, let him be anathema. Notes. Ancient Epitome of Canon V. Whoso styles the house of God contemptible, let him be anathema. This canon is found in the Corpus Juris Canonici, Gratian's Decretum, Pars I., Dist. xxx., c. x. The commentators find nothing to say upon the canon, and in fact the despising of the worship of God's true church is and always has been so common a sin, that it hardly calls for comment; …
Philip Schaff—The Seven Ecumenical Councils

Excursus on the Word Prospherein .
(Dr. Adolph Harnack: Hist. of Dogma [Eng. Tr.] Vol. I. p. 209.) The idea of the whole transaction of the Supper as a sacrifice, is plainly found in the Didache, (c. 14), in Ignatius, and above all, in Justin (I. 65f.) But even Clement of Rome presupposes it, when (in cc. 40-44) he draws a parallel between bishops and deacons and the Priests and Levites of the Old Testament, describing as the chief function of the former (44.4) prospherein ta dora. This is not the place to enquire whether the first …
Philip Schaff—The Seven Ecumenical Councils

Reverence in Prayer
"Lord, teach us to pray."--Luke xi. 1. "Offer it now unto thy governor; will he be pleased with thee or accept thy person? saith the Lord of Hosts."--Mal. i. 8. IF we were summoned to dine, or to any other audience, with our sovereign, with what fear and trembling should we prepare ourselves for the ordeal! Our fear at the prospect before us would take away all our pride, and all our pleasure, in the great honour that had come to us. And how careful we should be to prepare ourselves, in every possible …
Alexander Whyte—Lord Teach Us To Pray

An Appendix to the Beatitudes
His commandments are not grievous 1 John 5:3 You have seen what Christ calls for poverty of spirit, pureness of heart, meekness, mercifulness, cheerfulness in suffering persecution, etc. Now that none may hesitate or be troubled at these commands of Christ, I thought good (as a closure to the former discourse) to take off the surmises and prejudices in men's spirits by this sweet, mollifying Scripture, His commandments are not grievous.' The censuring world objects against religion that it is difficult …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Obedience
Take heed, and hearken, O Israel; this day thou art become the people of the Lord thy God. Thou shalt therefore obey the voice of the Lord thy God, and do his commandments.' Deut 27: 9, 10. What is the duty which God requireth of man? Obedience to his revealed will. It is not enough to hear God's voice, but we must obey. Obedience is a part of the honour we owe to God. If then I be a Father, where is my honour?' Mal 1: 6. Obedience carries in it the life-blood of religion. Obey the voice of the Lord …
Thomas Watson—The Ten Commandments

Twenty Second Sunday after Trinity Paul's Thanks and Prayers for Churches.
Text: Philippians 1, 3-11. 3 I thank my God upon all my remembrance of you, 4 always in every supplication of mine on behalf of you all making my supplication with joy, 5 for your fellowship in furtherance of the gospel from the first day until now; 6 being confident of this very thing, that he who began a good work in you will perfect it until the day of Jesus Christ: 7 even as it is right for me to be thus minded on behalf of you all, because I have you in my heart, inasmuch as, both in my bonds …
Martin Luther—Epistle Sermons, Vol. III

Whether those to whom Christ's Birth was Made Known were Suitably Chosen?
Objection 1: It would seem that those to whom Christ's birth was made known were not suitably chosen. For our Lord (Mat. 10:5) commanded His disciples, "Go ye not into the way of the Gentiles," so that He might be made known to the Jews before the Gentiles. Therefore it seems that much less should Christ's birth have been at once revealed to the Gentiles who "came from the east," as stated Mat. 2:1. Objection 2: Further, the revelation of Divine truth should be made especially to the friends of God, …
Saint Thomas Aquinas—Summa Theologica

Triumph Over Death and the Grave
O death, where is thy sting? O grave, where is thy victory? The sting of death is sin: and the strength of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ. T he Christian soldier may with the greatest propriety, be said to war a good warfare (I Timothy 1:18) . He is engaged in a good cause. He fights under the eye of the Captain of his salvation. Though he be weak in himself, and though his enemies are many and mighty, he may do that which in other soldiers …
John Newton—Messiah Vol. 2

Healing the Centurion's Servant.
(at Capernaum.) ^A Matt. VIII. 1, 5-13; ^C Luke VII. 1-10. ^c 1 After he had ended all his sayings in the ears of the people, ^a 1 And when he was come down from the mountain, great multitudes followed him. ^c he entered into Capernaum. [Jesus proceeded from the mountain to Capernaum, which was now his home, or headquarters. The multitudes which are now mentioned for the third time were not wearied by his sermon, and so continued to follow him. Their presence showed the popularity of Jesus, and also …
J. W. McGarvey—The Four-Fold Gospel

The Holy City; Or, the New Jerusalem:
WHEREIN ITS GOODLY LIGHT, WALLS, GATES, ANGELS, AND THE MANNER OF THEIR STANDING, ARE EXPOUNDED: ALSO HER LENGTH AND BREADTH, TOGETHER WITH THE GOLDEN MEASURING-REED EXPLAINED: AND THE GLORY OF ALL UNFOLDED. AS ALSO THE NUMEROUSNESS OF ITS INHABITANTS; AND WHAT THE TREE AND WATER OF LIFE ARE, BY WHICH THEY ARE SUSTAINED. 'Glorious things are spoken of thee, O city of God.'-Psalm 87:3 'And the name of the city from that day shall be, THE LORD IS THERE.'-Ezekiel 48:35 London: Printed in the year 1665 …
John Bunyan—The Works of John Bunyan Volumes 1-3

Covenanting Predicted in Prophecy.
The fact of Covenanting, under the Old Testament dispensations, being approved of God, gives a proof that it was proper then, which is accompanied by the voice of prophecy, affording evidence that even in periods then future it should no less be proper. The argument for the service that is afforded by prophecy is peculiar, and, though corresponding with evidence from other sources, is independent. Because that God willed to make known truth through his servants the prophets, we should receive it …
John Cunningham—The Ordinance of Covenanting

Letter xvi to Rainald, Abbot of Foigny
To Rainald, Abbot of Foigny Bernard declares to him how little he loves praise; that the yoke of Christ is light; that he declines the name of father, and is content with that of brother. 1. In the first place, do not wonder if titles of honour affright me, when I feel myself so unworthy of the honours themselves; and if it is fitting that you should give them to me, it is not expedient for me to accept them. For if you think that you ought to observe that saying, In honour preferring one another …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

The Gospel Feast
"When Jesus then lifted up His eyes, and saw a great company come unto Him, He saith unto Philip, Whence shall we buy bread that these may eat?"--John vi. 5. After these words the Evangelist adds, "And this He said to prove him, for He Himself knew what He would do." Thus, you see, our Lord had secret meanings when He spoke, and did not bring forth openly all His divine sense at once. He knew what He was about to do from the first, but He wished to lead forward His disciples, and to arrest and …
John Henry Newman—Parochial and Plain Sermons, Vol. VII

The Justice of God
The next attribute is God's justice. All God's attributes are identical, and are the same with his essence. Though he has several attributes whereby he is made known to us, yet he has but one essence. A cedar tree may have several branches, yet it is but one cedar. So there are several attributes of God whereby we conceive of him, but only one entire essence. Well, then, concerning God's justice. Deut 32:4. Just and right is he.' Job 37:23. Touching the Almighty, we cannot find him out: he is excellent …
Thomas Watson—A Body of Divinity

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