Malaquias 4:5,6

DISCOURSE: 1277
ELIJAH TO PRECEDE OUR LORD

Malaquias 4:5. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.

THE advent of our blessed Lord has been foretold from the beginning of the world. No sooner had man in Paradise fallen, than God promised him a Saviour in that seed of the woman, who should bruise the serpent’s head [Note: Gênesis 3:15.]. From that time has it been predicted with increasing clearness by many successive prophets, that so he might be easily and clearly discovered at the period of his arrival. At last, the Prophet Malachi foretold the very person who, as his harbinger, should precede him, and point him out to the people.

The day of his arrival is here, as well as in the Prophet Joel, called, “the great and terrible day of the Lord.” But St. Luke, quoting the Prophet Joel, calls it “the great and illustrious day of the Lord [Note: Compare Joel 2:31 and the text, with Atos 2:20. ἐπιφανῆ].” And it was, indeed, both illustrious and “dreadful:” for then did God himself become incarnate, for the salvation of all who would believe in him; but then also were inflicted, on those who rejected him, such judgments as were altogether unprecedented in the annals of the world [Note: Lucas 21:22.]. Truly, from that day to this, has “their whole land been smitten with a most dreadful curse.”

The prophecy before us closes the canon of Scripture under the Mosaic dispensation, and is peculiarly worthy of our closest attention. In two points of view I propose to consider it:

I. As evincing the truth of Christianity—

In this view this prophecy is considered by all who have written on the evidences of our holy religion—
[It was a prophecy pre-eminently insisted on at the time of our Saviour’s advent. When our blessed Lord had manifested to his disciples his glory on the mount of transfiguration, where he had conversed with Moses and Elijah, “he charged them that they should tell no man what things they had seen, till the Son of Man were risen from the dead. Upon which they asked him, “Why say the Scribes that Elias must first come [Note: Marcos 9:9.]?” that is, ‘Why, now that we have had this accumulated evidence of thy Messiahship, are we to conceal it from others, more especially since it is, in part at least, that very evidence which the Scribes, and all who are instructed in the prophecies, are looking for?’ Moreover, when almost the whole of the Jewish nation flocked to John’s baptism, the rulers sent priests and Levites to him, to inquire, “Whether he was himself the Christ; or whether he was Elijah,” whom they expected as his Forerunner [Note: João 1:19.]? Hence it appears that the people at large expected, about that time, the literal accomplishment of this prophecy.

And accomplished at that time it was. Previous to John’s conception in the womb, the angel, who announced to his parents God’s merciful intentions towards them, said of him, “Many of the children of Israel shall he turn to the Lord their God: and he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord [Note: Lucas 1:16.]:” in other words, he shall fulfil the prophecy of Malachi, which you are all now expecting to see accomplished. Our blessed Lord yet more strongly declares, that John was the person ordained of God to fulfil that prophecy. John, being shut up in prison, and hearing of the miracles which Jesus had wrought, sent two of his disciples to Jesus, to inquire, whether he was the predicted Messiah; or whether they were to look for some other person to sustain that office? Our Lord referred them to the miracles which he wrought before their eyes, in proof of his Messiahship; and then expressly declared concerning John, that he was that very “Messenger,” whose coming the Prophet Malachi had foretold; and that very Elias also, of whom the same prophet had spoken as the precursor of the Messiah: “If ye will receive it, this is Elias which was for to come [Note: Compare Mateus 11:10; Mateus 11:14. with Malaquias 3:1; Malaquias 4:5. See: also Mateus 17:11.].” And here you will see, that our Lord himself explains the two prophecies as relating to one and the same person; the messenger being Elias, and Elias the messenger.

The messenger then, even Elijah, having come, and borne his testimony to Jesus as the Messiah; the Messiah is come, and the religion introduced by him is of divine authority; or, in other words, Christianity is true.]
The objections by which the Jews would set aside this conclusion, though plausible, are of no real weight—
[A Jew would say, ‘It is confessed by all, that Elias must come before the Messiah: but John was not Elias: yea, when expressly interrogated upon that subject, he himself plainly and unequivocally stated, that he was not Elias [Note: João 1:19.]: therefore Elias not having appeared, the Messiah cannot be yet come; and, consequently, Christianity is an imposition upon the world.’

This being one of the strong-holds of Judaism, it must be overthrown, before we can hope to convert the Jews to Christianity.
It is said by the Jews, that, because Elias did not personally appear, the prophecy before us cannot have been fulfilled. But I will ask a Jew; Are you not told, by Jeremiah, and Ezekiel, and Hosea, no less than six times, that in the latter day your whole nation, Israel as well as Judah, shall be restored, and that they shall be “united under one Head, even David, who shall be king over them all for ever [Note: Compare Jeremias 30:9; Ezequiel 34:23; Ezequiel 37:24.Oséias 3:5.]?” But is there any learned Jew that expects David personally to come and reign on earth again? Have not all commentators, both ancient and modern, agreed, that the person here spoken of is the Messiah; who yet is called David, because he was typified by David, and shall inherit, as it were, his throne? Then why may not John, who came in the spirit and power of Elias, bear his name; when, in fact, there was as striking a correspondence between the two, in their whole office and character, as can be conceived? If an absolute identity of person be dispensed with in the one case, it may also be dispensed with in the other: and, so far as that is concerned, the objection falls to the ground.

But it is said, that John acknowledged that he was not Elias. True; he did so. The Jews supposed him to be Elijah the Tishbite, or probably Jeremiah: but he declared he was neither the one nor the other: but, at the very time that he declared this, he informed them, that he was the Forerunner of the Messiah, even the person whom Isaiah had described as “a voice crying in the wilderness.” “They said to Him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the Prophet Esaias [Note: Isaías 40:3. with João 1:22.].” Now, there is not a learned Jew in the universe who does not interpret this passage of Isaiah as referring to the Forerunner of our Lord: and therefore we see, not only that our blessed Lord assigned that office and character to John, but that John himself claimed it, at the very time that he denied himself to be Elijah the Tishbite: and it is remarkable, that our blessed Lord, in asserting his own Messiahship, appealed to the testimony of John as decisive of the point; and thus put all his adversaries to silence. When the chief priests asked him “by what authority he did the things which they saw,” he answered by putting another question to them: “The baptism of John, was it from heaven, or of men?” And, when they saw to what a dilemma they were reduced, and declined giving him an answer, he disdained to give any reply to their question; which, in fact, needed no answer at all; for it was self-evident, that if John was indeed a prophet, as he had clearly proved himself to be, his testimony must be received; and Jesus, of whose Messiahship he had testified, must be the Messiah.

Thus, then, have we shewn, that there was no necessity for Elijah personally to come, in order to fulfil this prophecy: it was sufficient that John came “in the spirit and power of Elijah,” and fulfilled all that the person spoken of in my text was to execute. That he did this, he himself declared: and, when his testimony was appealed to as decisive, the Jews themselves were put to silence. The objection, therefore, which the Jews found on this passage, is obviated; and the truth of Christianity is proved from the very passage which the Jews adduce to overthrow it.]

The prophecy, however, may be considered yet further,

II.

As illustrating the scope and intent of Christianity—

That which was the primary scope of John’s mission was, to bear witness to Christ. But, in conjunction with this, his office was to turn men to God, and thus to prepare them for Christ as his peculiar people. And these are the two great objects of Christianity in the world:

1. To convert men to God—

[It was said of John, “He shall turn many to the Lord their God [Note: Lucas 1:16.].” This he was to effect amongst persons of every age in life, and every order in society: he was to “turn the heart of fathers to their children, and the heart of children to their fathers.” According to the general effect of divine truth, it must be expected that the Gospel will create only division in families, “setting the father against the son, and the son against the father [Note: Lucas 12:51.]:” but his ministry was to operate rather in a contrary way, bringing all the nation, as it were, old and young, to an earnest and harmonious expectation of the Messiah; “fathers with their children, and children with their fathers.” And thus the Gospel is to work on all, without exception; so that they may move harmoniously, like a river turned by the tide, up towards the fountain-head. However contrary to nature this may be, even like a river ascending a lofty mountain, it shall be effected: for “the mountain of the Lord’s house shall be established on the top of the mountains, and all nations shall flow unto it [Note: Isaías 2:2.].” Wherever it prevails, it produces this union, this harmony, this progress contrary to the course of nature [Note: Filipenses 2:2.]: and if, either in individuals or communities, it fails of this object, it is published in vain, and the grace of God is so far “received in vain.”]

2. To prepare men for Christ—

[This was done by John, to a very extraordinary degree: for, in a very short space of time, a few months at the utmost, “there went out to him Jerusalem, and all Judζa, and all the region round about Jordan; and were baptized by him in Jordan, confessing their sins [Note: Mateus 3:5.].” “He went before the face of the Lord, to prepare his ways; to give knowledge of salvation to them, for the remission of their sins [Note: Lucas 1:76.].”

And this is the great scope of the Gospel ministry—to “preach Christ crucified [Note: 1 Coríntios 1:23.];” and to bring all to “behold the Lamb of God, that taketh away the sin of the world [Note: João 1:29.].” Every faithful minister has, like John, “to make ready a people prepared for the Lord [Note: Lucas 1:17.].” It is said in the book of Revelation “Let us be glad, and rejoice, and give honour to Him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted, that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints [Note: Apocalipse 19:7.].” And may I not say, that we ministers are assistants to the Bride? O blessed office, to prepare you, brethren, for that great solemnity, when you shall be for ever united to the heavenly Bridegroom! Gladly would we see you adorned with all the graces of the Spirit, Gladly would we see you habited in white raiment from head to foot, without one spot, that should be unsuited to your high character [Note: Apocalipse 3:4.]. And we do indeed account it an honour to be instrumental, in any measure, to the preparing of you for this glorious consummation. Beloved brethren, concur with us in this good work. Attend to all the counsels which are given you from the Lord; and readily adopt “every method which he has ordained for your purification;” that, when you come into his presence, you may find the most “cordial acceptance with him,” and “receive at his hands a crown, of glory that fadeth not away [Note: Ester 2:12; Ester 2:17. with 1 Pedro 5:4.].”]

END OF VOL. X.