The beauty of a core value series is that you have the opportunity
to review systematically some of the most important needs a congregation may
have. None is more relevant than the topic of relationships. With Malachi’s
prophecy several options are presented in how to approach this subject.
The truest application of this text is a spiritual interpretation.
“I hate divorce” (v. 16). The cause for this broken relationship
between God and His people is unfaithfulness, or spiritual adultery. This
has been a common theme throughout the Old Testament. Vows of fidelity to
Yahweh God are made at critical points in Israel’s history; however,
time and time again they “played the harlot” with foreign gods.
Their justification was normally instant gratification for a selfish need,
all the while saying to Yahweh God, “What have you done for me lately?”
In a contemporary world where quick fixes and “drive-through”
mentality reigns, this passage is a timely reminder of the need for commitment
in our spiritual relationship with God.
The text also allows us the opportunity to emphasize the need
for commitment in our earthly relationships. “Why do we profane the
covenant of our fathers by breaking faith with one another?” (v. 10).
Family felt needs are huge in today’s society. I want to take full advantage
of the possibilities the prophet identifies in an effort to strengthen marriage
and family. In a day where “Desperate Housewives” defines a culture,
a sermon detailing the need for desperate commitment in family relationships
is a priority.
One more preaching point of this passage is the obvious bridge
between spiritual and earthly relationships. If I am in a wrong earthly relationship,
it affects my heavenly relationship. If am in a wrong relationship with my
earthly brother, it has a negative effect on the relationship with my heavenly
Father. The horizontal relationship must be right in order for the vertical
relationship to be right.
It’s helpful to review the historical context of Malachi’s
prophecy. After returning from exile and experiencing an initial revival of
temple worship, the people of God have grown apathetic and complacent. Shortcuts
are being taken, “sick cows” are being offered as sacrifices,
the priests are taking bribes from the parishioners, and relationships have
been compromised.
The infidelity of God’s people has become habitual. After being delivered
from foreign bondage once again, they immediately shackle themselves by intermarrying
with pagan groups and profaning the holy sanctuary. “Judah has broken
faith. A detestable thing has been committed in Israel and in Jerusalem: Judah
has desecrated the sanctuary the Lord loves, by marrying the daughter of a
foreign god” (v. 11).
Malachi’s rebuke of this unfaithfulness is swift and severe:
“As for the man who does this, whoever he may be, may the Lord cut him
off from the tents of Jacob” (v. 12). The wording “whoever he
may be” reminds us that this problem is in the pulpit as well as the
pew. A sad saga is being played out in sequence. The chronology of these core
values in absentia is striking. A neglected first love, followed by a less
than sincere worship, led by corrupt priests, produces major disharmony in
the House of God.
As we examine the passage further, we see yet another attempt
on the part of God’s people to shortchange their vows of commitment.
They are still showing up for worship, giving in the offering, and even masking
their unfaithfulness with tears as they cry at the altar, but God sees right
through their hypocrisy. “Another thing you do: You flood the Lord’s
altar with tears. You weep and wail because he no longer pays attention to
your offerings or accepts them with pleasure from your hands. You ask, ‘Why?’
It is because the Lord is acting as the witness between you and the wife of
your youth, because you have broken faith with her, though she is your partner,
the wife of your marriage covenant” (vv. 13-14).
This prophecy is a call to repentance. It really is the old
camp meeting message of “turn or burn!” There are consequences
to our sin. We cannot have it both ways: “I hate a man’s covering
himself with violence as well as with his own garment” (v. 16). Sin
(violence) and holiness (pure garment) do not integrate. God’s people
know better.
The application is striking for our church, as well as our families.
Our theology can be as straight as a gun barrel, and just as hollow. Cover-up
does not count. “Not everyone who says to me, ‘Lord, Lord,’
will enter the kingdom of heaven, but only he who does the will of my Father
who is in heaven. Many will say to me on that day, ‘Lord, Lord, did
we not prophesy in your name and in your name drive out demons and perform
many miracles?’ Then I will tell them plainly, ‘I never knew you,
away from me, you evildoers’” (Matthew 7:21-23).
The good news of grace is that there is still time to repent.
Lives can be spared, marriages can be saved, and a church can be revived.
Lest we forget, there is room for repentance even in the sanctified life.
This message of grace is balanced with the reality of God’s judgment.
Remember, after Malachi’s call to repentance, the heavens went silent
for a period of 400 years.
(For the full manuscript of this sermon
go to www.preachersmagazine.org and click on “Sermons”)
This sermon gives the preacher a great opportunity to ask the
congregation some very poignant questions. Are your relationships in order?
Do you have a right relationship with God? Do you have healthy relationships
with your spouse and children? The message of “love God and love your
neighbor” is the essence of this core value.
The text can be presented with optimism: As God’s people we are different by design. There really is a high road of holy living to which we have been called. This “difference” should permeate all of our relationships. The text must also deal with realism: As God’s people we can be disillusioned by dollars. “For where your treasure is, there your heart will be also” (Matthew 6:21). Finally there is the pessimistic result of unfaithfulness: As God’s people we are destroyed by divorce.
