The reverence due to God.
Earthly analogies to Divine relationships are instructive though imperfect. Neither the most absolute master nor the most affectionate father can adequately represent God. Yet God reminds us of the reverence due to himself from the fear and honour expected by them. The appeal should be most powerful to those who, like the priests here appealed to, are in any positions of authority. It should be a most tender plea to all parents. It falls in tones of deepest pathos on those who have received the adoption and the spirit of sons through Jesus Christ. But the appeal binds all to whom in any sense God stands in the sacred relations of "the Father of spirits" (Exodus 4:22; Deuteronomy 32:6; Isaiah 63:16; Isaiah 64:8). We assume the case of a father who combines that wise authority and tender love which makes him a type of the heavenly Father. A son honoureth such a father—
I. BY OBEDIENCE. This is the first lesson a child must learn. After the early conflicts with self-will, it becomes part of the child-nature. It may rise to self-denial or even heroic self-sacrifice. Illust.: Henry Havelock, as a boy, waiting for hours in a crowded street of London, in obedience to his father, who had forgotten him; or Casa Bianca's son blown up in the French flag ship at the Battle of the Nile. God is greatly honoured when our obedience is habitual and cheerful, when we "worship" the "sweet will of God," and can say, "I delight," etc. (Psalms 40:8; Psalms 119:128).
II. BY LOVE. The instinctive love of an infant makes way for the intelligent affection, founded on esteem, which the youth feels towards a father who has trained him in habits of obedience. Disobedience begets dislike; submission strengthens love. The pruning and training of wise discipline is rewarded by the copious fruits of love. We most honour God when our love is not merely the love of gratitude even for redemption, but of complacent delight in the character of our Father. In that character there are no flaws such as a partial son may nevertheless see in his earthly father (James 1:17). Let him not have to say John 5:42.
III. BY REGARD TO HIS REPUTATION. A boy's eye flashes with indignation if a stranger assails his father's reputation. How do we regard the dishonour done to God by profanity, by reckless criticisms on his character and government, and on the work of Christ ("The Father wounded through the Son")? Can we say, with Christ, "The reproaches," etc. (Psalms 69:9)? Let us beware, however, of the zeal of a Jehu (2 Kings 10:16-31) or of the Pharisees (Matthew 23:15). Let our lives he answers to our prayers, "Hallowed be thy Name."
IV. BY UPHOLDING HIS AUTHORITY.
1. When it has to be exercised in discipline on ourselves (Hebrews 12:5-11).
2. When it is resisted by others. There is a rebellion in the great family of God which requires every true child to take an active part on the side of God. While grieved (Psalms 119:158) and indignant (Psalms 139:21), we shall yet be labourers together with God, that in the spirit of the sinless Son we may seek by all means to save some (1 Peter 4:10, 1 Peter 4:11).
Irreverence-its causes and signs.
Notice how in many places Malachi puts the thoughts of sinners into bold and bald words. He interprets their conduct in speech, that they may see the offensiveness of their thoughts and acts. Sins of the heart may sometimes be best exposed by translating them into unsubmissive or even impious prayers. They cannot endure the light when they are paraded in speech under the scrutiny of our fellow men. Still less can they tolerate the brightness that proceeds from the throne of grace, where God seeth in secret, that he may answer him "that setteth up his idols in his heart" "according to the multitude of his idols" (Ezekiel 14:3, Ezekiel 14:4). In this section the irreverence of the priests and people is exposed y the prophet calling things by their right names. Note—
I. SOME OF THE CAUSES OF IRREVERENCE.
1. Inadequate views of the holiness of God and the sinfulness of men. We forget the names and titles of the God with whom we have to do—"Jehovah," "Lord of hosts," "Master," "Father," "a great King," "glorious in holiness, fearful in praises, doing wonders," etc. We forget our own utter sinfulness and unworthiness as "dust and ashes," "the imagination of whose heart is evil from our youth," to have any intercourse with the Thrice-holy One (cf. Job 40:3-5). If it is hard to appreciate this, we may be helped by the contrast between what we see in the characters of Christ and of ourselves. Illust.: Peter (Luke 5:8).
2. Familiarity with sacred things. It may "breed contempt." The altar and its offerings were regarded as commonplace or even despicable objects. The worship of God, the table of the Lord, the most sacred acts and objects may be observed and resorted to without the slightest expectation of gaining good. They might be means of grace, but familiarity makes them contemptible.
3. The indolence which shrinks from the effort needed to stir up ourselves to take hold of God (Isaiah 64:7). Worship must be a spiritual service; it may be a "conflict" an ἀγών (Colossians 2:1). Indolence may beget irreverence, and will, in its turn, be a sign of it.
II. SOME OF THE SIGNS OF IRREVERENCE. We may copy the evil example of the Jews in bringing blind, lame, sick, or polluted offerings.
1. Formal and half-hearted services. "Blind is the sacrifice of the soul which is not illumined by the light of Christ. Lame is his sacrifice of prayer who comes with a double mind to entreat the Lord" (Jerome; Matthew 15:8).
2. Superstitious services; e.g. blind obedience to a man claiming to be a priest, which may save the trouble of searching for God with all the heart. Unintelligent worship, perhaps in an unknown tongue, as though a lesson learned by rote would suffice for the Divine Teacher.
3. Offering to God what we should not dare to offer to an earthly superior (verse 8). As though we would say, "God is not very particular." Yet he requires the very best service we can render. Such conduct is virtual dishonesty, for the intention to sacrifice to God at all implies the sacrificing of our best. Illust.: David (2 Samuel 24:24; cf. Matthew 22:37). Note how the revelation of God in Christ shows still more impressively his claims on our highest services. "The Lamb that was slain" is worthy to receive everything and the best of everything we can offer to him (Revelation 5:12).
4. Still grosser forms of irreverence are seen in the Corinthians feasting at the Eucharist, and thus despising the Church of the living God (1 Corinthians 11:22), and making the table of the Lord contemptible; or in men celebrating a sacred rite as a passport to some secular office; or in getting rid of a base coin at a collection, like "the deceiver" in verse 14.
Learn:
1. The many subtle forms of a deep-seated sin of the heart (Jeremiah 17:9).
2. The need of radical remedies such as Divine power alone can employ (Luke 6:43 45; Psalms 19:12-14).