The sufficiency of God's successive revelations.
The introduction of the appeal in Malachi 4:4 between the predictions and promises of Malachi 4:2, Malachi 4:3 and Malachi 4:5, Malachi 4:6 has at first sight an appearance of abruptness. The promise of Malachi 4:5 lay in the indefinite, and as we know the distant, future. Malachi proved to be the last of the prophets of the old covenant. In the long interval between Malachi and John the Baptist there were times when Israel looked and longed for a new prophet to arise (1 Macc. 9:27; 14:41). though sometimes this was only for the purpose of settling very unimportant questions (e.g. 1 Macc. 4:41-46). But all the while they had in their hands a revelation from God that was amply sufficient for their present guidance, and the right use of which would prepare them for further blessings and preserve them from wrath to come. We are thus reminded of the truth of the sufficiency of God's revelations for those to whom they are granted. We may apply this truth—
I. TO GOD'S UNWRITTEN REVELATIONS. The declarations of God's truth and of his will to Adam and the patriarchs were less definite than when "the Law came in beside" (Romans 5:14, Romans 5:20). But though in one sense "exceeding broad" as compared with the multifarious laws of Moses, they were sufficient to produce a conviction of sin (e.g. Genesis 4:7; Genesis 42:21, Genesis 42:22, etc.), and therefore of the need of forgiveness, and to enable men to walk with God (Genesis 5:24; Genesis 6:9). So is it with the heathen (Romans 1:20; Romans 2:14, Romans 2:15). The revelations through the worlds of matter and of mind are sufficient as a rule of life, though not as a means of full salvation (comp. Acts 10:35, "acceptable" ( δεκτὸς) and Acts 4:12).
II. TO THE LAW OF MOSES. This answered all needful questions as to the character and the will of God. Moses, the first writer in the Bible, and his Law are honourably mentioned by the last writer, this fact supplying one out of many testimonies to the unity of the Bible. Similar witness to the value and the sufficiency of the Law of Moses "for the time then present" is borne by Christ. The prophets came not to supersede but to expound the Law, to bring out the fulness of its morality, and to apply its fundamental teachings to the changing scenes of national life (Isaiah 8:20; Jeremiah 34:12-14, etc.). Moses and the prophets "received not the promise" (Hebrews 11:32, Hebrews 11:39), yet Christ could say, "Salvation is of the Jews" (John 4:22).
III. TO THE CHRISTIAN REVELATION. Upon us "the ends of the ages are come" (1 Corinthians 10:12). Yet there is an eternity beyond. We cannot believe that God has spoken his last word to the sons of men. Now we know in part. There are treasures of wisdom and knowledge still hidden in Christ. At times we long to have fuller access to them. We should be thankful if some infallible living teacher could expound to us "the book," or guide us in the path of duty. But we find ourselves between two great epochs, the first advent and the second. We live in what a distinguished writer has called one of the great "pauses" of the world. "Miracles have ceased. Prophecy has ceased. The Son of God is ascended. Apostles are no longer hare to apply infallible judgment to each new circumstance as it arises, as St. Paul did to the state of the Corinthian Church." The written Word must be our appeal, and the Divine Spirit, leading each believer into the truth, must be our Interpreter. He may show us fresh truths in the old familiar Word, just as Christians after the destruction of Jerusalem saw further and fuller meaning in our Lord's predictions of his second coming. But the revelations of doctrine and duty in that written Word are all we now need, and all we have a right to expect. If there are future revelations, they are among "the secret things" that "belong unto the Lord our God;" it is "those things that are revealed" which "belong unto us and to our children forever, that we may do all the words" of God's Law (Deuteronomy 29:29). Then we may expect to "see greater things than these" (Matthew 13:12). As the Old Testament closes with promises of larger blessings (Acts 4:5, Acts 4:6), so does the New Testament (Revelation 21:1-7, Revelation 21:9-27; Revelation 22:1-5). We know that a glorious future awaits the sons of God (1 John 3:1, 1 John 3:2). Yet in the midst of the most glowing promises occur awful threats. Here we read of "the great and dreadful day of the Lord" and "the curse." In the New Testament we find, embedded in its final chapters, such words as Revelation 21:8; Revelation 22:11, Revelation 22:15, Revelation 22:18, Revelation 22:19 (like traces of a past volcanic eruption and warnings of a future one amidst the flowers and foliage of some sun lit mountain). These warnings emphatically bid us "remember the Law," take heed to that gospel of Christ which comes to us with all the authority of a law (Acts 17:30; 1 John 3:23), and is all that we need for salvation. The Jews, who would be wiser than the prophet, insert the fifth verse again, and read it a second time, because Malachi ends so awfully. But the Creator of men's hearts knew best how to reach the hearts he had created. In a somewhat similar way some Christians would not end God's present revelation where he ends it. In Christ's description of "the last day" which is revealed to us, they would, as it were, after Matthew 25:46, read again Matthew 25:34, and apply it to all. They would interpolate their own speculations of what God may do among the revelations of what God would have us to do. Instead of pursuing such a perilous path, we bid men "remember." We point them back to the only and unchangeable Saviour and the unalterable gospel (John 3:18, John 3:36; Galatians 1:8, Galatians 1:9), which is all that we need for salvation, and "whereunto we do well that we take heed,: etc. (2 Peter 1:19).
HOMILIES BY R. TUCK