Malachi 3:7-10 - Homiletics

The sin of robbing God.

The special form of sin which is hare denounced (robbing God of tithes and offerings) is only one manifestation of a sin which is older than the law of tithes, and which survives in all nations to the present day. Observe—

I. THE NATURE OF THIS SIN . It is an ancient and an inveterate sin. The secret of it is alienation of heart from God ( Malachi 3:7 ). It is due to God, our Creator, Benefactor, Redeemer, that we make his will the law of our life, and therefore that we present ourselves a living sacrifice, according to the good and acceptable and perfect will of God. If we fail to do so, it must be either because we do not acknowledge the claims which God makes on us, or, acknowledging them, we yet deliberately withhold them. In the first case, we give the lie to God; in the second, we rob God. (Terrible alternative for every neglecter of God and Christ.) If it is robbery to withhold our hearts, ourselves, from God, it must be also to withhold anything from him. For what is there of which we can say, "This is not God's property; it is no part of his estate; we can do what we like with this"? It required no law of tithes to assert God's proprietorship and our stewardship. Cain robbed God when he withheld the offering which God would have accepted, or the spirit of dependence and faith without which even the right offering could not have been received. The withholding of a right spirit from God paves the way for other acts of robbery. The principle of tithes precedes and survives the law of tithes ( Proverbs 3:9 , Proverbs 3:10 ; Proverbs 11:24 , Proverbs 11:25 ; 2 Corinthians 8:12 ; 2 Corinthians 9:6-8 , etc.). The precept, "Render unto God the things that are God's," applies to things as spiritual as souls and as material as silver. If we are not proprietors but stewards, our one duty in regard to every talent we are entrusted with should be, "How will the Divine Proprietor wish me to use it?" If through selfishness or criminal carelessness we use it in a way which does not bring to God the honour that be has a right to expect, we are guilty of robbing God. "Give unto the Lord the glory due unto his Name."

II. IT IS A SIN WINCH MEN ARE HARD TO BE CONVICTED OF .

1 . In Malachi 3:7 we find a reproof and an appeal which should awaken great searchings of heart: "Lord, is it I?" ( Lamentations 3:40 , Lamentations 3:41 ). But we may be so self-righteous or ignorant as to evade such general appeals as quite irrelevant. So the net must be drawn tighter; the indictment must be made more definite.

2 . So the charge of robbing God is suggested. "Will a man rob God?" The very aversion we feel at the thought of being robbed (for we would rather give away or throw away our property than be cheated of it) should prompt the inquiry, "Is it possible that I may be robbing God?" e.g. of the reverence and godly fear due to the Almighty, as though we could disregard him and dare him to do his worst. Or of the gratitude and dependence he deserves as our Father, our Redeemer, as though we could to a considerable extent dispense with him during life, and then "make it up" at the last. Whose conscience could not convince him that in these or other ways he had been often guilty of robbing God? Yet so hard are men to be convinced of the sin, that to God's question and his direct charge there comes the glib reply, "Wherein have we robbed thee?"

3 . Thus God is compelled to lay his finger on one most glaring act of robbery: "In tithes and offerings." Some of the offerings were less rigidly regulated by law than tithes, as is the case with the offerings of Christians for the kingdom of Christ and the claims of benevolence. But we may be guilty of robbing God "in offerings."

III. IT IS A SIN WHICH SHUTS THE WINDOWS OF HEAVEN . The excuse which is generally urged for that parsimonious giving which is a robbery of God is, "I can't afford it." This may arise from a criminal ignorance of the claims of God and our relations to him, or from a feeble faith on the part of those who yet acknowledge themselves to be his stewards. The guilt of the former has been exposed; the fear of the latter is here met by God's own challenge, "Prove me now herewith;" "Have faith in God;" "Honour the Lord with thy substance;" "Seek first the kingdom of God;" and then see if God is not faithful to all his promises in regard to both temporal and spiritual blessings. Men may complain of hard times, and may want prosperity to precede liberality. "No," says God to these suffering Jews and to scanty Christian givers who may be in adversity, "honour me first by obedience and cheerful trust, and see if prosperous times will not come then." Illust.: widow ( 1 Kings 17:13 ); poor Macedonians ( 2 Corinthians 8:1-4 ). Bad times may be the result of past unfaithfulness on the part of God's servants. You may be reaping sparingly because you have sown sparingly. Try the opposite plan. Now the windows of heaven are closed against ourselves by our own sins. God will open those windows as soon as we honour, obey, and trust. He can surpass our hopes and thoughts ( Ephesians 3:20 ). His spiritual blessings will only be limited by our capacity for receiving them. Illust.: 2 Kings 4:6 ; 2 Kings 13:18 , 2 Kings 13:19 . And with these best of blessings all temporal blessings that will be good for us will be added ( 2 Kings 13:11 ; Matthew 6:33 ), and showers of blessing on our hearts and homes will descend through the windows of heaven once closed on God's dishonest servants, now opened to his faithful stewards.