WEBVTT 1 00:00:00.925 --> 00:00:02.325 Grace to you and peace from God 2 00:00:02.325 --> 00:00:05.625 our Father and from our Lord and Savior Jesus, the Christ. 3 00:00:08.325 --> 00:00:10.325 Our text today is a bit messed up. 4 00:00:12.025 --> 00:00:14.925 That's an opening line your Hom profs. 5 00:00:14.925 --> 00:00:16.425 don't want you to repeat. 6 00:00:18.425 --> 00:00:19.525 But it's true. 7 00:00:20.425 --> 00:00:24.725 Our assigned text today is a bit messed up. 8 00:00:24.725 --> 00:00:29.525 It starts too late and it should end earlier. 9 00:00:30.525 --> 00:00:32.725 That happens sometimes in the lectionary. 10 00:00:32.825 --> 00:00:34.925 I'm a lectionary preacher 11 00:00:34.925 --> 00:00:38.225 and I'm thankful for the lectionary, the lectionary serves a wonderful 12 00:00:38.225 --> 00:00:43.525 purpose in our lives, but unlike the inspired inerrant word that the 13 00:00:43.525 --> 00:00:47.525 lectionary slices and dices into pericopal pieces. 14 00:00:48.325 --> 00:00:51.025 The lectionary is not infallible. 15 00:00:52.125 --> 00:00:55.025 It's not infallible because the slicers and dicers themselves are, 16 00:00:55.025 --> 00:00:56.825 neither inspired nor inerrant. 17 00:00:57.525 --> 00:01:00.925 And sometimes as we look at the assigned lesson, we're left wondering 18 00:01:00.925 --> 00:01:03.225 what those folks had in mind. 19 00:01:03.225 --> 00:01:04.025 We give them credit. 20 00:01:04.025 --> 00:01:08.025 They had something in mind, just, what it was, might be a mystery. 21 00:01:08.925 --> 00:01:12.425 And in this Old Testament text, there are a couple of mysteries. 22 00:01:13.825 --> 00:01:18.225 First, why do we pair this text from Malachi with a reading from the 23 00:01:18.225 --> 00:01:22.325 Gospel of Luke, that doesn't quote, this reading from Malachi? 24 00:01:23.025 --> 00:01:27.425 Luke does quote, this text, but it's in the unassigned or optional 25 00:01:27.425 --> 00:01:29.325 portion for next Sunday. 26 00:01:30.325 --> 00:01:31.925 So why this Sunday? 27 00:01:33.625 --> 00:01:35.025 This week is the gospel 28 00:01:35.025 --> 00:01:36.725 text contemplates 29 00:01:36.725 --> 00:01:39.825 the forerunner, who will prepare the way. Luke quotes 30 00:01:39.825 --> 00:01:43.625 Isaiah 40, not Malachi. 31 00:01:44.725 --> 00:01:48.525 And yet, here we have Luke 3 paired with Malachi 3, instead of Isaiah 32 00:01:48.525 --> 00:01:54.325 40, but last year, in year B Mark on the other hand quotes Malachi 33 00:01:54.325 --> 00:01:56.225 along with a little bit of Isaiah. 34 00:01:56.425 --> 00:01:58.225 It would make really good sense to match 35 00:01:58.225 --> 00:02:05.025 this Malachi text with the Marcan text but no, no, they match Mark 36 00:02:05.025 --> 00:02:06.725 with Isaiah. 37 00:02:08.425 --> 00:02:09.125 Go figure. 38 00:02:11.225 --> 00:02:12.425 It leaves us wondering. 39 00:02:13.625 --> 00:02:17.625 And since the lectionary is neither infallible, nor inspired nor 40 00:02:17.625 --> 00:02:18.725 inerrant in the parish 41 00:02:18.725 --> 00:02:23.125 I would probably rearrange these texts for the sake of my hearers. 42 00:02:23.125 --> 00:02:25.125 But today we don't have to worry about that. 43 00:02:25.125 --> 00:02:29.325 We only get to hear the one text. More to the point today 44 00:02:29.325 --> 00:02:34.425 sometimes as we observe the lectionary, we're left wondering, why a 45 00:02:34.425 --> 00:02:38.525 text begins or ends where it does. 46 00:02:39.525 --> 00:02:42.825 Now as you look at today's text at first glance, especially 47 00:02:42.825 --> 00:02:44.925 considering that it's Advent. 48 00:02:45.925 --> 00:02:46.825 It's a great text. 49 00:02:46.825 --> 00:02:50.425 The text has Advent themes. In three verse one 50 00:02:50.425 --> 00:02:55.125 we hear about the one who's going to come and prepare the way of 51 00:02:55.125 --> 00:02:55.525 course you 52 00:02:55.525 --> 00:02:57.925 and I immediately think of John the Baptist. 53 00:02:57.925 --> 00:03:00.825 And then we hear about the messenger of the Covenant, who's coming to 54 00:03:00.825 --> 00:03:02.825 his Temple, the Lord himself. 55 00:03:02.825 --> 00:03:07.025 And we of course, think immediately of Jesus. 56 00:03:08.225 --> 00:03:10.425 Definitely Advent themes. 57 00:03:11.525 --> 00:03:16.725 As we move into verse 7, we hear a call to return to the Lord. 58 00:03:17.925 --> 00:03:22.725 A penitential theme, a good theme for a preparatory season. 59 00:03:24.725 --> 00:03:30.125 Yet, when we see that a verse has been shortened, like 7B. 60 00:03:32.325 --> 00:03:33.325 That's a clue. 61 00:03:33.425 --> 00:03:34.225 It's a reminder. 62 00:03:34.225 --> 00:03:37.325 There's a context here that ought to be explored. 63 00:03:37.325 --> 00:03:39.925 And we always need that context. 64 00:03:40.025 --> 00:03:43.925 So, today, we think broadly more broadly about the Book of Malachi to 65 00:03:43.925 --> 00:03:47.125 see the context, and when one pays attention to the context of the 66 00:03:47.125 --> 00:03:53.725 entire book, one sees a rhetorical pattern emerge. 67 00:03:54.625 --> 00:03:57.225 Now, here, I invite you to take up the Pew Bible 68 00:03:57.225 --> 00:03:59.825 that's in your Pew or pull out your phone. 69 00:03:59.825 --> 00:04:00.125 Yes. 70 00:04:00.125 --> 00:04:02.025 I'm encouraging you to pull out your phone 71 00:04:02.225 --> 00:04:04.725 in Chapel. It's a tool 72 00:04:04.825 --> 00:04:05.725 use it wisely 73 00:04:05.725 --> 00:04:06.825 don't get distracted. 74 00:04:06.825 --> 00:04:10.325 Find Malachi chapter one. 75 00:04:17.025 --> 00:04:20.825 As we look at Malachi chapter 1, take a look at verse 2. 76 00:04:20.825 --> 00:04:23.925 It sets forth the pattern here. 77 00:04:25.525 --> 00:04:28.525 Each time this rhetorical device is used 78 00:04:28.525 --> 00:04:32.825 there's first a statement made either by Yahweh or by his prophet. 79 00:04:32.825 --> 00:04:33.925 And in this case 80 00:04:34.125 --> 00:04:36.125 Yahweh says, in verse 2. 81 00:04:36.425 --> 00:04:38.425 I have loved you. 82 00:04:39.925 --> 00:04:45.125 And then in every case, there's a question followed following an 83 00:04:45.125 --> 00:04:46.625 introductory formula. 84 00:04:46.625 --> 00:04:47.525 I have loved 85 00:04:47.525 --> 00:04:53.525 you says the Lord but you say and then comes the question. 86 00:04:53.525 --> 00:04:58.525 How have you loved us and then comes an explanation or a response by 87 00:04:58.525 --> 00:04:59.625 what Yahweh? 88 00:04:59.825 --> 00:05:03.125 If you look at the pages you're looking at, or if you scroll forward 89 00:05:03.125 --> 00:05:03.825 just a little bit. 90 00:05:03.825 --> 00:05:08.925 We see this pattern again as we move down in the verses again in verse 91 00:05:08.925 --> 00:05:09.425 6 and 92 00:05:09.525 --> 00:05:10.125 Seven. 93 00:05:10.325 --> 00:05:13.525 This time we get a double but you say section. 94 00:05:14.525 --> 00:05:15.625 It happens again 95 00:05:15.625 --> 00:05:22.425 in Chapter 2 verses 13 to 16 with that distinctive, but you say 96 00:05:22.425 --> 00:05:29.825 followed by a question and verse 14 and that brings us to our text for 97 00:05:29.825 --> 00:05:30.425 today. 98 00:05:30.425 --> 00:05:33.625 The fourth of these patterns. 99 00:05:35.325 --> 00:05:36.525 Our text for today 100 00:05:36.525 --> 00:05:43.225 contains the end of one of these rhetorical sections and the beginning 101 00:05:43.225 --> 00:05:44.025 of another. 102 00:05:45.625 --> 00:05:47.125 Turn or scroll to 2:17. 103 00:05:49.925 --> 00:05:52.425 This verse has the beginning statement. 104 00:05:52.425 --> 00:05:53.925 You have wearied 105 00:05:53.925 --> 00:05:56.325 Yahweh with your words. 106 00:05:57.925 --> 00:05:59.425 But you say, 107 00:06:00.625 --> 00:06:02.525 how have we wearied 108 00:06:02.625 --> 00:06:03.525 Yahweh? 109 00:06:04.525 --> 00:06:08.125 The explanation then comes in three audacious statements that will 110 00:06:08.125 --> 00:06:09.525 explore in a moment. 111 00:06:09.525 --> 00:06:12.725 Then our assigned text for today, follows. 112 00:06:12.925 --> 00:06:17.925 It follows as a response to this rhetorical device that has set it up. 113 00:06:20.225 --> 00:06:25.125 Now, I want you to take a look at verse 3, verse 7. 114 00:06:27.125 --> 00:06:30.925 And we'll see, we'll see that 115 00:06:31.525 --> 00:06:34.225 there's something missing. 116 00:06:35.125 --> 00:06:42.425 If we only go as far as 7B, we have the wonderful portion, return to 117 00:06:42.425 --> 00:06:48.025 me, and I will return to, you says, the Lord of hosts and that fits 118 00:06:48.025 --> 00:06:49.525 our seasoned very well. 119 00:06:50.525 --> 00:06:55.725 That's what our liturgical gurus want for this penitential content. 120 00:06:57.625 --> 00:06:59.825 But look at what said next in verse 7. 121 00:07:01.325 --> 00:07:05.325 But you say how have we robbed you? 122 00:07:06.525 --> 00:07:08.525 You see by stopping in 7B 123 00:07:08.525 --> 00:07:12.725 we've just interrupted the rhetorical device that the Lord is at work 124 00:07:12.725 --> 00:07:15.525 using through his Prophet Malachi. 125 00:07:16.225 --> 00:07:20.125 And so we discover that, we've started partway through one, and we're 126 00:07:20.125 --> 00:07:21.925 ending part way through another. 127 00:07:21.925 --> 00:07:28.225 So we probably ought to rethink the parameters of this text. 128 00:07:29.425 --> 00:07:32.825 So this morning, we're going to honor Malachi's rhetoric. 129 00:07:32.825 --> 00:07:36.625 We're going to begin in 2:17 and we're only going to go as far as 3 130 00:07:36.625 --> 00:07:37.425 verse 5. 131 00:07:37.425 --> 00:07:43.625 That's where most Malachi Scholars, think this unit ends. 132 00:07:44.925 --> 00:07:50.725 We need 2 verse 17 when we deal with this text because 3:1-5 is the 133 00:07:50.725 --> 00:07:54.725 response to what's going on in 2:17. 134 00:07:56.125 --> 00:07:59.825 And for today, will eliminate six and seven because they belong to the 135 00:07:59.825 --> 00:08:01.625 next unit. 136 00:08:03.425 --> 00:08:08.325 Now, having established, our text, our literary context. 137 00:08:08.325 --> 00:08:12.525 Let's think for a moment about what's going on in Malachi's day, the 138 00:08:12.525 --> 00:08:15.425 historical context. 139 00:08:16.525 --> 00:08:21.825 Malachi is Yahweh's Prophet to his people in fifths, the mid fifth 140 00:08:21.825 --> 00:08:22.425 century. 141 00:08:22.425 --> 00:08:27.925 The mid 400s about the time of Ezra and Nehemiah people debate exactly 142 00:08:27.925 --> 00:08:28.525 when. 143 00:08:29.625 --> 00:08:35.325 But what's for sure, is that the Exile is over and those who chose to 144 00:08:35.325 --> 00:08:37.325 return have returned though 145 00:08:38.225 --> 00:08:42.725 many didn't choose to return to a land that they hardly remembered or 146 00:08:42.725 --> 00:08:43.525 never knew. 147 00:08:44.725 --> 00:08:47.125 The temple which they started and then stopped 148 00:08:47.125 --> 00:08:50.625 and then and then we're exhorted to complete has finally been rebuilt 149 00:08:50.625 --> 00:08:51.925 and consecrated. 150 00:08:53.625 --> 00:08:57.825 It's not really nothing special to look at, especially not if you have 151 00:08:57.825 --> 00:09:01.425 any idea of the glory of Solomon's Temple. 152 00:09:03.025 --> 00:09:07.025 And the glory of Yahweh has not filled this Temple, not the way 153 00:09:07.025 --> 00:09:11.025 we see it dramatically filling the Tabernacle in Exodus 40 or 154 00:09:11.025 --> 00:09:16.325 gloriously filling Solomon's Temple in Second Kings eight. 155 00:09:19.025 --> 00:09:24.225 People are back in the land, but it's it's not their land 156 00:09:24.225 --> 00:09:31.425 it's the Persian province of Yehud, not an independent Kingdom of 157 00:09:31.425 --> 00:09:32.225 Israel. 158 00:09:33.425 --> 00:09:36.425 They're in the land, but there's subject to the Persians. 159 00:09:36.525 --> 00:09:40.125 And as subjects of the Persians, they have no king of their own, 160 00:09:40.125 --> 00:09:43.025 especially not a Davidic king. 161 00:09:44.425 --> 00:09:46.625 They're not an independent people. 162 00:09:47.925 --> 00:09:54.325 And if we read Ezra, and Nehemiah, and yes, Malachi, we get the idea 163 00:09:54.325 --> 00:09:56.125 that things are rather 164 00:09:58.225 --> 00:09:58.925 depressing. 165 00:10:00.325 --> 00:10:01.525 Rather ho-hum. 166 00:10:03.225 --> 00:10:07.025 The century after the Exile three-quarters of a century after the 167 00:10:07.025 --> 00:10:10.625 dedication of the temple, the people seem to be abandoning 168 00:10:10.625 --> 00:10:12.225 the Covenant of Yahweh. 169 00:10:12.425 --> 00:10:15.725 The priests are getting sloppy in their work. 170 00:10:15.825 --> 00:10:16.525 It's a time 171 00:10:16.525 --> 00:10:21.425 when it seems like the evil people around us are all prospering and so 172 00:10:21.425 --> 00:10:27.025 we go back to 2 verse 17 where these people make audacious 173 00:10:27.025 --> 00:10:28.525 accusations. 174 00:10:30.225 --> 00:10:33.325 Evildoers are good in the sight of Yahweh 175 00:10:33.325 --> 00:10:38.425 they say. Indeed Yahweh delights in evildoers. 176 00:10:39.825 --> 00:10:45.125 Where where is this God of Justice? 177 00:10:47.225 --> 00:10:50.725 These are the questions that they're asking and it is in response to 178 00:10:50.725 --> 00:10:52.125 these questions. 179 00:10:52.125 --> 00:10:54.825 These are audacious, assertions that we get 180 00:10:54.825 --> 00:10:58.125 the familiar words of today's text words. 181 00:10:58.125 --> 00:11:03.125 Words you probably know from knowing your new testament or or maybe like me, 182 00:11:03.125 --> 00:11:06.025 you can't help but hear Handel's Messiah. 183 00:11:08.125 --> 00:11:12.925 The people they want to know, where is the God of Justice? 184 00:11:14.725 --> 00:11:17.225 And Yahweh cries out, behold. 185 00:11:18.425 --> 00:11:23.725 Behold, I'm about to send my servant to prepare the way before me. 186 00:11:25.025 --> 00:11:27.425 And then suddenly the Lord whom you seek 187 00:11:27.725 --> 00:11:30.125 the Lord himself will come. 188 00:11:30.225 --> 00:11:31.925 He will come to his Temple. 189 00:11:31.925 --> 00:11:34.125 He is coming. 190 00:11:36.425 --> 00:11:40.225 And then perhaps the response of these audacious asserter's and 191 00:11:40.225 --> 00:11:43.825 accusers would be well, it's about time. 192 00:11:45.425 --> 00:11:49.825 But wait, there's more the text tells us, he's coming but now, listen 193 00:11:49.825 --> 00:11:51.425 to how he will come. 194 00:11:52.525 --> 00:11:59.825 Who can endure the day of his coming who can stand when he appears. 195 00:11:59.925 --> 00:12:01.025 He's not coming 196 00:12:01.025 --> 00:12:06.525 probably in the way that you hope imagine or desire. 197 00:12:08.125 --> 00:12:13.225 Now, he's coming like a refiners fire like a launderers, strong 198 00:12:13.225 --> 00:12:14.525 cleaning agent. 199 00:12:14.625 --> 00:12:18.425 In fact, he's coming as the refiner himself. 200 00:12:20.925 --> 00:12:23.625 That's probably not what they were hoping for not what they were 201 00:12:23.625 --> 00:12:26.925 expecting. The process of refining 202 00:12:26.925 --> 00:12:27.425 they know 203 00:12:27.425 --> 00:12:32.025 well, the process of laundering too. These have positive results, but 204 00:12:32.025 --> 00:12:36.325 they're destructive in the process. That which is impure that which is 205 00:12:36.325 --> 00:12:38.425 unclean has to be removed 206 00:12:38.425 --> 00:12:39.625 it's burnt up. 207 00:12:39.625 --> 00:12:41.225 It's discarded. 208 00:12:42.825 --> 00:12:46.125 This coming of the Lord seems rather ominous. 209 00:12:47.225 --> 00:12:48.425 Not joyous. 210 00:12:50.325 --> 00:12:55.125 The text tells us when it happens, the Levites, those closest to the Lord 211 00:12:55.125 --> 00:12:57.325 will be refined and purified in order 212 00:12:57.325 --> 00:12:57.825 that right 213 00:12:57.825 --> 00:13:00.025 offerings will be made rightly. 214 00:13:01.425 --> 00:13:05.925 Purification begins with the priests, the Ministers of God, who served 215 00:13:05.925 --> 00:13:08.925 between God and his people and then more judgment 216 00:13:08.925 --> 00:13:13.225 the text tells us more judgment will follow. Judgment of all sorts of 217 00:13:13.225 --> 00:13:13.525 upon 218 00:13:13.525 --> 00:13:18.825 all kinds of people who forsake the Covenant of Yahweh failing to 219 00:13:18.825 --> 00:13:22.325 serve their neighbor in love. 220 00:13:24.925 --> 00:13:27.425 That's where the text ends. 221 00:13:28.225 --> 00:13:30.625 If we're following the rhetoric of Malachi. 222 00:13:32.725 --> 00:13:35.925 Yahweh's prophetic pronouncement through his messenger 223 00:13:35.925 --> 00:13:38.225 Malachi continues, of course. 224 00:13:39.625 --> 00:13:43.025 And you really ought to explore this in that context, but we at least 225 00:13:43.025 --> 00:13:49.325 must connect it to the last little bit of the book. Where the Lord, 226 00:13:49.325 --> 00:13:55.425 again speaks of his day of his coming, a glorious day and a day, that 227 00:13:55.425 --> 00:13:58.625 he promises Elijah will come before. 228 00:14:02.225 --> 00:14:03.525 People in Malachi's day. 229 00:14:06.325 --> 00:14:08.325 They didn't live to see the fulfillment. 230 00:14:10.125 --> 00:14:12.625 They were left with this promise. 231 00:14:13.225 --> 00:14:17.725 The Lord will surely come, he will send his messenger before him and 232 00:14:17.725 --> 00:14:19.825 then the Lord will come to his Temple. 233 00:14:20.725 --> 00:14:21.425 He will come 234 00:14:21.425 --> 00:14:27.525 Yes, and he will refine and right offerings will be made and evil 235 00:14:27.525 --> 00:14:29.725 will be judged your questions 236 00:14:29.725 --> 00:14:35.425 your accusations have been or will have been answered. 237 00:14:38.125 --> 00:14:38.725 Not yet. 238 00:14:40.825 --> 00:14:42.125 Not in the 5th Century 239 00:14:43.125 --> 00:14:48.825 or the fourth or the third of the second or even the first, none of 240 00:14:48.825 --> 00:14:51.225 them lived to see that day. 241 00:14:51.325 --> 00:14:55.125 They simply had to live by faith. 242 00:14:57.125 --> 00:15:01.225 They had accused and a questioned the Lord and he had given them his 243 00:15:01.225 --> 00:15:05.925 answer and now they had to live by faith in his promise. 244 00:15:09.825 --> 00:15:10.925 Not until John. 245 00:15:12.925 --> 00:15:16.725 John we know him as John the Baptist or John the Baptizer not until 246 00:15:16.725 --> 00:15:21.925 John was this promise fulfilled and even then Jesus had to explain it 247 00:15:22.025 --> 00:15:22.825 to the people. 248 00:15:22.925 --> 00:15:26.025 He said this is the one about whom it was written. 249 00:15:26.025 --> 00:15:28.925 I will send my messenger before your face. 250 00:15:29.225 --> 00:15:33.525 John is the messenger sent to prepare the way. And he did 251 00:15:33.525 --> 00:15:35.625 he prepared the way for Jesus. 252 00:15:36.025 --> 00:15:38.925 Jesus, the Lord, Jesus, the one coming. 253 00:15:38.925 --> 00:15:39.525 Jesus, 254 00:15:39.525 --> 00:15:41.425 the Lord coming to his Temple. 255 00:15:41.625 --> 00:15:42.225 Jesus, the 256 00:15:42.725 --> 00:15:45.225 refiners fire and the launderer soap. 257 00:15:45.225 --> 00:15:50.625 Jesus, the refiner himself who can endure the day of his coming who 258 00:15:50.625 --> 00:15:52.925 can stand when he appears? 259 00:15:57.025 --> 00:15:57.625 But wait. 260 00:15:59.625 --> 00:16:00.225 He came. 261 00:16:01.925 --> 00:16:02.725 He appeared. 262 00:16:05.125 --> 00:16:06.625 It didn't look like that. 263 00:16:08.725 --> 00:16:11.925 Jesus doesn't seem to come in the way described. 264 00:16:11.925 --> 00:16:13.925 I mean, really who does he refine. 265 00:16:16.025 --> 00:16:17.925 Who does he purify as 266 00:16:18.925 --> 00:16:23.325 he seems to meekly do that, which his father has sent set out for 267 00:16:23.325 --> 00:16:24.125 him to do. 268 00:16:26.925 --> 00:16:28.525 In fact, as we 269 00:16:29.525 --> 00:16:31.125 trace the life of Jesus 270 00:16:31.125 --> 00:16:37.825 if anything Jesus himself seems to face the refiners fire. 271 00:16:39.525 --> 00:16:41.325 As he faces, rejection. 272 00:16:42.825 --> 00:16:44.025 Persecution 273 00:16:45.225 --> 00:16:47.325 and a torturous death in the place 274 00:16:47.325 --> 00:16:53.025 and for the sake of those who truly do need purging refining, 275 00:16:53.225 --> 00:16:55.525 cleansing and cleaning. 276 00:16:57.225 --> 00:16:59.925 And Paul seems to capture this amazingly 277 00:16:59.925 --> 00:17:06.325 well, as he writes to Titus. Saying of Jesus that he quote gave himself 278 00:17:06.325 --> 00:17:13.125 for us to redeem us from all lawlessness and to purify for himself a 279 00:17:13.125 --> 00:17:15.025 people for his own possession. 280 00:17:16.425 --> 00:17:17.525 Who are zealous for 281 00:17:17.525 --> 00:17:18.525 good works. 282 00:17:20.625 --> 00:17:24.925 As is so often the case, the fulfillment just looks so different than 283 00:17:24.925 --> 00:17:26.325 what we might expect 284 00:17:26.325 --> 00:17:32.825 or imagine. This prophecy like others needs unpacking in Jesus. 285 00:17:34.425 --> 00:17:41.425 Amazingly, the refiner allowed himself to be refined for us. 286 00:17:42.625 --> 00:17:45.325 His refining looks a lot different as well. 287 00:17:45.325 --> 00:17:48.125 Instead of fire and caustic cleaning agents. 288 00:17:48.325 --> 00:17:54.825 Our Lord uses the pure and purifying clean and cleansing Waters of 289 00:17:54.825 --> 00:17:59.525 Holy Baptism to purify for himself a people. 290 00:18:02.025 --> 00:18:05.925 And these people in a righteousness, not their own. 291 00:18:07.525 --> 00:18:11.825 Righteousness, not our own. Now 292 00:18:11.825 --> 00:18:14.525 bring right sacrifice. 293 00:18:15.725 --> 00:18:17.825 Zealously doing good 294 00:18:17.825 --> 00:18:20.625 works, and loving one's neighbor. 295 00:18:23.925 --> 00:18:28.025 The people of Malachi's day they had to live by faith. 296 00:18:29.325 --> 00:18:31.225 They didn't get to see the day. 297 00:18:33.025 --> 00:18:36.325 But you and I we've seen the messenger God's Elijah 298 00:18:36.325 --> 00:18:38.025 John the Baptizer. 299 00:18:39.125 --> 00:18:42.825 We've seen the messenger of the Covenant, the Lord himself who has 300 00:18:42.825 --> 00:18:43.925 come to his Temple, 301 00:18:43.925 --> 00:18:44.925 Jesus. 302 00:18:45.825 --> 00:18:48.325 Who has purified for himself 303 00:18:48.925 --> 00:18:49.725 a people. 304 00:18:52.425 --> 00:18:55.625 And yet like the people of Malachi's day, 305 00:18:57.625 --> 00:18:58.625 we still wait. 306 00:19:00.725 --> 00:19:05.225 We wait for the messenger to bring it all to his final completion. 307 00:19:08.125 --> 00:19:14.025 It's Advent, again, this anticipatory season of waiting for the Lord 308 00:19:14.025 --> 00:19:14.725 to come. 309 00:19:16.825 --> 00:19:17.825 He has come. 310 00:19:19.125 --> 00:19:21.325 And he will come again. 311 00:19:23.625 --> 00:19:25.425 God grant us 312 00:19:26.525 --> 00:19:33.225 refined and purified lives of Hope and good works. 313 00:19:34.525 --> 00:19:37.325 As we to wait that coming day. 314 00:19:38.625 --> 00:19:40.025 In the name of Jesus. 315 00:19:41.025 --> 00:19:41.425 Amen.