ael's offerings being 'pleasant unto the Lord as in
former years.' That prediction is not yet fulfilled, whether we regard
the name of Israel and the relation expressed in it as having passed
over to the Christian Church, or whether we look forward to that
bringing in of all Israel which Paul says will be as 'life from the
dead.' But by slow degrees it is being fulfilled, and by Christ men are
being led to offer up spiritual sacrifices, acceptable to God.

The more directly Messianic part of this prophecy is closed in verse 6
by a great saying, which at once gives the reason for the coming and for
its severe aspect of witness against sin. The unchangeableness of God,
which is declared in His very name, guarantees the continued existence
of Israel. As Paul says in regard to the same subject, 'The calling of
God is without change of purpose' (on His part). But it is as impossible
that God should leave them to their sins, which would destroy them, as
that He should Himself consume them. Therefore He will surely come; and
coming, will deliver from evil. But they who refuse to be so delivered
will forfeit that title and the pledge of preservation which it implies.

A new paragraph begins with verse 7, which is not closely connected with
the promises preceding. It recurs to the prevailing tone of Malachi, the
rebuke of negligence in attending to the legal obligations of worship.
That negligence is declared to be a reason for God's withdrawal from
them. But the 'return,' which is promised on condition of their renewed
obedience, can scarcely be identified with the coming just foretold.
That coming was to bring about offerings of righteousness which should
be pleasant to the Lord. This section (vs. 7-12) promises blessings as
results of such offerings, and a 'return' of Jehovah to His people
contingent upon their return to Him. If the two sections of this passage
are taken as closely connected, this one must describe the consequences
of the coming. But, more probably, this accusation of negligence and
promise of blessing on a change of conduct are independent of the
previous verses. We, however, may fairly take them as exhibiting the
obligations of those who have received that great gift of purifying from
Jesus Christ, and are thereby consecrated as His priests.

The key-word of the Christian life is 'sacrifice'--surrender, and that
to God. That is to be stamped on the inmost selves, and by the act of
the will, on the body as