Overly Harsh Words?

A. Opening illustration: The great Puritan preacher Richard Baxter wrote a pamphlet in which he lumped the Quakers with “drunkards, swearers, whoremongers, and sensual wretches” and other “miserable creatures.” And then—just in case he had not yet insulted them enough—he insisted that Quakers are no better than “Papists.” The Quaker leader James Naylor announced that he was compelled “by the Spirit of Jesus Christ” to respond to these harsh accusations. He proceeded to characterize his Puritan opponent as a “Serpent,” a “Liar,” and “Child of the Devil,” a “Cursed Hypocrite,” and a “Dumb Dog.” This is strong stuff. What makes it especially sad is that the angry talk often makes it difficult to get to the real issues. The debate between the Puritans and the Quakers was actually a rather interesting and helpful one. Both parties engaged in some serious biblical exposition; if the heavy rhetoric were removed, the discussion could easily appear to have been a friendly argument between Christians who had some important things to talk about. But I doubt that either group heard the helpful things the other side was saying. Too much angry rhetoric was in the air.

B. Background to passage: In this passage the people of Judah are confronted with their harsh words and thoughts about the Lord. They give the longest answer that they have given in the book and say what they really have been wanting to say throughout the entire book: “serving God is useless.” So, with the harsh language they used against God, God speaks some harsh words of His own about the coming judgment. All the while there is a remnant (God always has a remnant) awaiting deliverance in faithfulness. Just a note of bible trivia, the Hebrew bible only had 3 chapters of Malachi, 4:1 became 3:19 and so on.

C. Main thought: It seems that God has had just about enough of their blasphemies and announces coming judgment.

A. A Present Weariness (v. 3:13-15)

1. God tells the people that their words have been strong against Him. And again, they dispute the claim of God arrogantly. God says then that the people have grown tired of serving God and they have stated that there is no value or profit in serving God. They used the words that translate “useless” and “unprofitable” to describe serving God. They said that it was pointless, purposeless, unreliable, and deceitful to serve the Lord and expect to be blessed. They cited all the religious things that they did and said, “look here is the proof.” They noted that a posture of repentance, mourning over sin, and humility was no gain, and maybe even cost them happiness. But it was not only the harsh words that displeased the Lord, it was the attitude of the heart. Therefore, they continued, we might as well live as unbelievers—v. 15, because they seemingly practice wickedness and are blessed, and then escape judgment.

2. Psa 119:36, Isa 58:3, Matt 12:34, Job 21:7, 14-15,

3. Illustration: one commentator called it a “commercial style of religion,” Francois Fenelon was the court preacher for King Louis XIV of France in the 17th century. One Sunday when the king and his attendants arrived at the chapel for the regular service, no one else was there but the preacher. King Louis demanded, “What does this mean?” Fenelon replied, “I had published that you would not come to church today, in order that your Majesty might see who serves God in truth and who flatters the king.” One blistering hot day when they had guests for dinner, Mother asked 4-year old Johnny to return thanks. “But I don’t know what to say!” the boy complained. “Oh, just say what you hear me say” his mother replied. Obediently the boy bowed his head and mumbled, “Oh Lord, why did I invite these people over on a hot day like this?” The question itself does not suggest a lack of desire to serve Yahweh; on the contrary, it may suggest a vested interest in the outcome of one’s endeavors. No profit, no service—one will invest only where something can be gained. This may be logical to some, but to others it may be sacrilegious. This perspective would more likely be held by those who do not serve God, either because they have not received gain or because they have received gain without serving God. Clearly, this is not an abstract question about the reward for being righteous but a question specific to life practices—tangible rewards for tangible practices.

4. We might call it American pragmatism, American Christianity, American evangelicalism (his people). If it works for us keep it, if it doesn’t work for us, leave it. The ends justify the means. Even more so in our day, many are ceasing to “try” God at all. Our culture often makes a judgment about the usefulness of serving God without so much as lifting a finger. Only participate if there is something in it for us; and that something is tangible, desirable, and advances our cause. If we serve the Lord, it will bring desirable results in our lives, but we must learn to serve regardless of whether we get what we want, see the answers to prayer, are blessed financially, or some other tangible result. The fact is however, that if we do things in as hollow a fashion as they were doing, it is worthless. God sees our heart, and honors that. This is why no amount of outward righteousness is profitable without proper inward motivation and attitude.