Wherein Have We Robbed God? | A Bible Study on Malachi  | G. Campbell Morgan 

About the Book: 

Wherein Have We Robbed God? is a searching and deeply practical study of the Book of Malachi by G. Campbell Morgan, one of the most respected Bible teachers and preachers of the early twentieth century. In these addresses, Morgan opens the final prophetic book of the Old Testament with clarity, seriousness, and spiritual insight, showing that Malachi is not merely an ancient message to Israel, but a living word that still speaks powerfully to the people of God.

At the heart of Malachi is a repeated question: “Wherein?” Again and again, God confronts His people with their spiritual failure, and again and again they answer with surprise and self-defense. They are religious, active, and outwardly correct, yet they cannot see how far their hearts have drifted from God. Morgan carefully traces this spiritual condition and shows how easy it is to keep the form of worship while losing its power, to give offerings without love, to serve without sacrifice, and to speak God’s name while failing to honor Him in life.

This book is especially valuable because Morgan never treats God’s rebukes as mere severity. He shows that behind every complaint of Jehovah stands the unchanging love of God: “I have loved you, saith the Lord.” God exposes sin because He loves His people too much to leave them in spiritual self-deception. His warnings are not the words of a cold judge eager to condemn, but the urgent appeals of holy love calling His people back to reality, obedience, and blessing.

Morgan also draws attention to the faithful remnant in Malachi’s day—those who feared the Lord and thought upon His name. In a time of formalism and spiritual decline, these quiet, faithful souls became God’s witnesses. Their fellowship, reverence, and loyalty remind readers that God always preserves a people who treasure His name, even when the wider religious world grows careless or self-satisfied.

The book closes with Malachi’s final word and the great hope of God’s coming day. Morgan shows that the Old Testament ends not with despair, but with a warning full of mercy and a promise full of hope. The same coming day will burn as fire to the proud and wicked, yet rise as healing light upon those who fear God’s name. This message gives the whole book its solemn beauty: God’s love is holy, His holiness is loving, and His purpose will not fail.

Who Should Read This Book?

This book is for readers who want more than surface-level religion. It is for those who are willing to let Scripture examine the heart, uncover hidden self-deception, and call them back to living fellowship with God.

Pastors, Bible teachers, ministry leaders, and serious students of Scripture will find in this book a powerful model of prophetic preaching. Morgan’s treatment of Malachi is rich in biblical insight, yet always practical and direct. He speaks not merely to the mind, but to the conscience.

Christians who feel concerned about spiritual formalism, weak worship, careless giving, or powerless service will find this book especially timely. Morgan’s message reminds us that God is not satisfied with outward correctness alone. He seeks truth in the inward life, love behind obedience, sacrifice behind giving, and reality behind worship.

Readers who love the Old Testament prophets will also appreciate this work. Morgan helps reveal Malachi as a book of searching diagnosis, Divine tenderness, and enduring hope. He shows that the final voice of Old Testament prophecy still carries a message for the Church today.

Above all, Wherein Have We Robbed God? is for anyone who longs to move beyond the question “Wherein?” and come honestly before God. It invites the reader to stop defending the self, listen to the voice of holy love, and return to the God who says, “I have loved you.

Historical Background of This Book 

Wherein Have We Robbed God? grew out of a series of addresses by G. Campbell Morgan on the Book of Malachi. These messages were first delivered to students at Mr. Moody’s Bible School in Chicago and later to Morgan’s own congregation. They also appeared in Christian periodicals before being revised and published in book form. This background is important because the book retains the direct, searching, and pastoral tone of spoken messages. Morgan was not writing merely as a scholar explaining an ancient text; he was preaching as a Bible teacher calling God’s people to examine their hearts before Him.

G. Campbell Morgan was one of the most influential evangelical preachers and Bible expositors of his generation. He was especially known for his ability to open the meaning of Scripture clearly while pressing its message upon the conscience. In this book, his concern is not simply to explain Malachi historically, but to show how the prophet’s message speaks to every age in which religion becomes outwardly correct but inwardly powerless.

The Book of Malachi belongs to the final period of Old Testament prophecy. It was written after the Jewish people had returned from exile, after the temple had been rebuilt, and after outward religious worship had been restored. Yet the spiritual condition of the people was deeply troubling. Priests were careless, offerings were polluted, marriages were compromised, tithes were withheld, and the people had become blind to their own sin. When God confronted them, they repeatedly answered, “Wherein?”—“In what way have we done this?” Their question revealed spiritual self-satisfaction and a loss of true sensitivity toward God.

Morgan sees this repeated word, “Wherein?” as the key to the entire book. The people were not openly denying God. They still had temple worship, sacrifices, religious language, and outward observance. But their hearts had drifted far from Him. This made Malachi’s message especially searching: it exposed the danger of having religion without reality, form without power, worship without reverence, and service without love.

The historical setting also helps explain why Morgan connects Malachi closely with Nehemiah. The sins addressed in Malachi correspond closely with the conditions described in the later chapters of Nehemiah: corruption among the priests, mixed marriages, neglect of the Levites, and failure in giving. Morgan treats Malachi as God’s direct message to a people who had received reform outwardly, but still needed renewal inwardly.

For Morgan’s original readers, this message had immediate relevance. He saw similar dangers in the religious life of his own day: organized Christianity with many activities, correct doctrine, and visible forms, yet often lacking spiritual power, sacrifice, holiness, and true love for God. His application is therefore direct and sometimes severe, but it is never merely harsh. Throughout the book, Morgan insists that God’s rebukes arise from His love: “I have loved you, saith the Lord.” The complaints of Jehovah are not the words of a God eager to condemn, but of a God calling His people back to Himself.

This historical background helps modern readers understand the weight of the book. Wherein Have We Robbed God? is not simply a study of ancient Israel’s failure. It is a prophetic examination of religious life in every generation. It asks whether God’s people may be outwardly active yet inwardly distant, doctrinally correct yet spiritually cold, generous in appearance yet withholding the heart from God.

As an annotated edition, this volume invites readers to engage Morgan’s message with clarity and care. The historical setting of Malachi, the preaching context of Morgan’s addresses, and the continuing relevance of the prophet’s questions all help us read the book not as a relic of the past, but as a living call to reverence, repentance, and renewed devotion to God.

About This Annotated Edition

This annotated edition of Wherein Have We Robbed God? has been prepared to help today’s readers engage more clearly and thoughtfully with G. Campbell Morgan’s powerful study of the Book of Malachi. Morgan’s original message is searching, direct, and deeply relevant, but because the book comes from an earlier period, some readers may benefit from additional guidance as they move through its themes, historical setting, and spiritual applications.

In this edition, the following materials have been added:

• Historical Background of This Book — to help readers understand the setting of Malachi, the spiritual condition of Israel after the exile, and the context in which Morgan first delivered these messages.

• About the Author — to introduce G. Campbell Morgan, his ministry, his well-known works, and his importance as a Bible expositor and preacher.

• About This Book — to give readers a clear overview of the book’s central message, main themes, and spiritual value.

• Editor’s Summaries — added at the end of each chapter to help readers review the main flow of Morgan’s argument and remember the key truths of the chapter.

• Reflection Questions — added at the end of each chapter to encourage personal examination, group discussion, Bible study use, and deeper application.

• Modernized Language for Readability — older expressions, difficult sentence structures, and obvious scanning errors have been gently revised so that the text may be easier for modern readers to follow.

• Consistent Formatting for Reading and Study — headings, paragraphs, and chapter layout have been formatted to make the book suitable for both eBook and print reading.

The purpose of these additions is not to reinterpret Morgan’s work, but to help readers follow it with greater clarity. Malachi’s repeated question, “Wherein?” exposes the danger of spiritual self-deception, outward religion, and worship without inward reality. The added summaries and questions are intended to help readers pause, consider, and respond honestly before God.

Bible verses and Scripture references have been kept unchanged. The goal throughout has been to preserve the meaning, tone, and theological substance of Morgan’s original work, while making the book more accessible for a new generation of readers.

This edition is especially suited for personal reading, Bible study groups, devotional reflection, and ministry use. It invites readers not only to understand Morgan’s exposition of Malachi, but also to hear the searching voice of Scripture for themselves: Where has outward form replaced inward power? Where has service lost love? Where has worship become merely correct, but not truly surrendered?

The hope of this annotated edition is that Morgan’s message will become more accessible to today’s readers, while retaining the solemn force, spiritual warmth, and prophetic urgency that have made his work enduringly valuable.

About the Author: G. Campbell Morgan (1863–1945) — The Prince of Expositors

G. Campbell Morgan, D.D. was one of the great Bible expositors and evangelical preachers of the late nineteenth and early twentieth centuries. Known for his clear, forceful, and deeply reverent handling of Scripture, Morgan became widely respected on both sides of the Atlantic as a preacher who could open the Bible with unusual clarity and apply its message directly to the conscience and life of the listener.

Morgan served as pastor of Westminster Chapel in London, one of the most influential pulpits of his day, and his ministry drew large audiences who came not merely to hear religious oratory, but to understand the Word of God. He was also closely connected with the Bible conference movement and with the legacy of D. L. Moody; Moody invited him to teach at Moody Bible Institute, and Morgan later became associated with the Northfield Bible Conference.

As an author, Morgan was remarkably prolific. He wrote many books on Scripture, Christian living, preaching, and biblical theology. Among his best-known works are The Crises of the Christ, The Analyzed Bible, The Great Physician, The Westminster Pulpit, The Gospel According to Mark, The Gospel According to Luke, The Acts of the Apostles, The Teaching of Christ, and Searchlights from the Word. His writings continue to be valued because they combine biblical depth with a preacher’s urgency and a pastor’s concern for the soul.

One of Morgan’s most famous strengths was his ability to make the structure and message of Scripture clear. He was not content with isolated verses or surface observations. He sought to understand each book of the Bible as a whole, to trace its central message, and to show how that message speaks to the life of God’s people. This gift made him especially powerful as an expositor of both the Gospels and the prophets.

Wherein Have We Robbed God? shows Morgan at his searching and prophetic best. In this study of Malachi, he does not treat the final book of the Old Testament as a distant historical document. Instead, he brings its message into direct contact with the spiritual condition of God’s people. He exposes the danger of outward religion without inward reality, worship without reverence, service without love, and correct doctrine without spiritual power.

For readers who do not yet know G. Campbell Morgan, this book is an excellent introduction to his ministry. It reveals the qualities that made him so influential: careful attention to Scripture, moral seriousness, spiritual warmth, and a fearless desire to bring the reader face to face with God’s Word. Through Morgan’s exposition, Malachi becomes not only an ancient prophet, but a living voice calling God’s people to reverence, honesty, repentance, and renewed devotion.

Contents

About This Book 4

Historical Background of This Book 6

About This Annotated Edition 8

About the Author 10

Author’s Note 12

Chapter 1 — Introductory 13

Chapter 2 — The Spirit of the Age 21

Chapter 3 — The Complaints of Jehovah 30

Chapter 4 — The Divine Attitude 41

Chapter 5 — The Elect Remnant 51

Chapter 6 — The Final Word 63 

Chapter 1 — Introductory

In order to approach the study of this book intelligently, we must recognize and accept certain principles of interpretation. This introductory chapter is devoted to stating and considering those principles.

I. Scripture Written for Our Learning

First, read Paul’s words in Romans xv. 4: “For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope.”

If we consider that verse in its setting, we find that Paul, after quoting from the Old Testament Scriptures, pauses in the course of his argument to declare a general truth: the inspired writing of Scripture does not exhaust its meaning in the particular age to which it was first addressed. That is one of the distinctive marks of inspiration. Inspired writings differ from all others in this way: they are not produced for one age only, but have a continuing and varied application to many ages.

The finest literature the world has produced, apart from the Bible, may remain interesting for many years—even after the conditions of the age to which it first appealed have changed. Yet it does not have a living and practical application to any age except the one in which it was written. The writings of Chaucer are of deep interest to English readers today because they reveal the age in which they were produced, but they do not carry a vital message to the people of today.

In this respect, the whole Book of God stands in complete contrast to all other writings. All Scripture “written aforetime” had a local application and a distinct message for the times in which it was written, but it was also written “for our learning.”

The apostle, in this verse, uses the word “Scriptures”—“that we through patience and comfort of the Scriptures might have hope.” This word occurs in the New Testament no fewer than fifty-one times; and, with only one possible exception, it is used in reference to the recognized Scriptures of the people of Israel, known to us as the Old Testament.

It may be helpful to turn to that one exception, because it will help us keep this fact clearly in mind. 2 Peter iii. 16 says: “ As also in all his epistles, speaking in them of these things ; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other Scriptures, unto their own destruction.”

It is possible that when Peter uses the phrase “other Scriptures,” he may be referring mainly to New Testament writings that were beginning to circulate. This, however, is not certain. He may have been referring, as in every other case, to the Old Testament. Still, there is a possibility that he is referring to New Testament writings—to those letters then being distributed among the Church of Jesus Christ.

That is the only place in the New Testament where it is at all possible to understand the word “Scriptures” in that way. In every other case, the term refers to the recognized Scriptures of the Jewish people. In this fact, we discover that the New Testament has placed its definite seal upon the Old. We cannot say, “I accept the New Testament, but not the Old.” If we accept the New Testament, we must recognize that the Old Testament is woven into every book it contains.

In this connection, I would suggest a deeply interesting exercise for Bible students. Though it is only an exercise, it is nevertheless profitable. Take your New Testament and, for once, read it through from a literary standpoint, with the aim of discovering how many chapters contain neither a quotation from nor an allusion to the Old Testament. Then see how much remains.

Here, then, is a principle we must keep in mind: what was “written aforetime” was written not only with a direct bearing upon its own time, but also “for our learning.” In other words, when the Holy Spirit of God moved men of old to write, He moved them to write not only for the interests of the times in which they lived, but also for all who would come after them.

II. The Unchanging Oneness of God

Let us now turn to one of the most important passages in the Old Testament Scriptures, Deuteronomy vi. 1-4: “ Now these are the commandments, the statutes, and the judgments, which the Lord your God commanded to teach you, that ye might do them in the land whither ye go to possess it: That thou mightest fear the Lord thy God, to keep all His statutes and His commandments, which I command thee, thou, and thy son, and thy son’s son, all the days of thy life; and that thy days may be prolonged. Hear therefore, O Israel, and observe to do it; that it may be well with thee, and that ye may increase mightily, as the Lord God of thy fathers hath promised thee, in the land that floweth with milk and honey. Hear, O Israel: The Lord our God is one Lord.”

Among the things “written aforetime” is this statement of a great principle underlying all life. The whole order of Divine Government gathers around that verse: “Hear, O Israel: the Lord our God is one Lord.” That was the special truth entrusted to the nation of Israel to preserve as sacred among the nations of the earth. It is the central truth of all Divine Government and of all human life: “God is one.”

Mathematics is often spoken of as an exact science. Is it exact? I think not. Nothing is absolutely proved. No one can prove that two and two make four. It never has been proved, and it is quite impossible to prove it—that is, you cannot demonstrate the truth of it.

Surely Euclid is exact. It is built up step by step; you cannot do Book II until you have done Book I. Think back to the early days of school life, and every boy knows he cannot do his “Pons Asinorum” without knowing the first proposition. Surely, then, it must be exact.

Let us examine it. How is it built up? Unless you learn your definitions and believe in them, you cannot do Euclid. What are your definitions? “A point is position without magnitude.” Absolutely absurd! You cannot have position without magnitude. The instant you admit position, you admit magnitude. “A line is length without breadth.” Equally absurd! You cannot have one without the other. So our exact sciences are built upon impossibilities and absurd positions.

All mathematical science may be reduced to one common fact. What is that common fact? One. When you have said “one,” you have said “two”; and when you have said “a million,” you have said “one.” You cannot get beyond “one.” One is essential; two is accidental.

“The Lord your God is one Lord.” God is behind everything, the final certain One. You cannot analyze Him, divide Him, or explain Him, yet He is the one and only absolute certainty. He is One—all-comprehending, indivisible. When you have said that, you have said all. When you have omitted that, you have left everything out and spoken only in chaotic confusion.

From that truth I draw a deduction. If God is one, then the principles and purposes of His government never vary. Dispensations and methods change; the will of God never changes, never varies, and never progresses in that sense.

What does progress mean? Failure. What does advancement mean? Past limitation. You cannot progress unless there has been failure somewhere. If I can be better in five minutes than I am now, then I am wrong now. Progress is a confession of failure. When this age boasts of its celebrated progress, it is telling the story of the failure of the past.

God never makes progress. He never advances. Consequently, He is not always doing what we are doing—legislating for man, framing new laws because the old ones have failed. His will of right, love, and tenderness is eternal. Dispensations come and go, dawn and vanish; but God remains the same, underneath, with, and in each.

Some people speak as though God had not only altered His methods, but also His mind. I agree that He has changed His methods, but His mind—never. God did not begin to love man when Jesus came. Jesus came to roll back the curtain and show man the heart that was eternal, the love that was always there.

Christianity is not God’s alteration of attitude toward man. It is not that in the old dispensation He was a policeman, and in this one a father. He has always been a father. He never changes. Dispensations and methods mark the change in man, and the necessary change in the way the Divine Hand is placed upon human life. But behind everything is God.

God the same abiding,
His praise shall tune my voice,
And while in Him confiding
I cannot but rejoice.

We must set our feet firmly upon this abiding rock. It is for this reason that the Old Testament Scriptures are of value. The accidents of human life constantly change; the essentials abide forever.

III. The Prophetic Messages and the Present Age

If we accept these principles, we may now move forward another step. The prophetic messages seem to me especially suited to the age in which we live, and there is a sense in which they are of greater value today than even the writings of the apostles. I do not undervalue the apostolic writings, but there are reasons why the prophetic utterances come with special force.

The apostolic writings are expositions of God’s new application of eternal truth in a new dispensation. With Jesus, the new dispensation dawned; fresh light broke upon the senses of man. New methods came into operation. The Eternal God remained the same, but fresh light from the essential light of Deity shone forth. The apostles, under inspiration—inspiration which grew out of local requirements—wrote their definition of that new light.

To us, their writings are like prisms that divide the essential light into its component parts and glories. So I read the apostolic writings, and I have my theology. They are of the highest value; we can never do without them.

The prophetic writings, however, are not expositions of truth in that sense at all. They are almost always addressed to people who already know truth as enshrined in their own dispensation, and they are messages calling those people to obey it. In that sense, the prophetic writings come to us with a force that the apostolic writings do not possess.

We know the truth of God as no other age has ever known it; and yet there has never been a time when men, knowing that truth and living under its blessings, were less obedient to it than now. Therefore the “Scriptures written aforetime for our learning” demand our attention. They will always repay solemn searching and prayerful inquiry into their deep and inner meaning. These are the principles upon which we base our study.

IV. The Times and Messenger of Malachi

Now let us consider the times of the Book of Malachi and its author. It is almost universally admitted—indeed, one may say that it is so fully admitted that no real doubt or question remains—that the book occupies its proper place in the arrangement of the Old Testament Scriptures, and that Malachi himself was the last of the Old Testament prophets.

There can also be little doubt that the message is closely associated with the work of Nehemiah. If Malachi is to be read intelligently, Nehemiah should be read at the same time. Malachi bears a Divine message to the conditions portrayed in the history of Nehemiah.

The proofs of this are found largely, and chiefly, in the books themselves. Let us turn to only three points of correspondence.

First, Nehemiah xiii. 29 says: “ Remember them, O my God, because they have defiled the priesthood, and the covenant of the priesthood, and of the Levites.” Remembering the force of these words, turn to the prophecy of Malachi ii. 8: “But ye are departed out of the way ; ye have caused many to stumble at the law ; ye have corrupted the covenant of Levi, saith the Lord of Hosts.”

Nehemiah complains, in the closing years of his history, that the priesthood has corrupted the covenant. Malachi, in the second chapter, addresses himself largely to the priests, and the specific charge he brings against them is that they have corrupted the covenant of Levi. It is a striking expression, and we shall consider it more closely when we come to study the book itself.

Second, in that same chapter of Nehemiah, from the twenty-third verse to the twenty-seventh, Nehemiah complains that the peculiar people of God have entered into unholy alliances with idolaters through marriage. He follows that complaint by separating those who were thus united. Malachi speaks of exactly the same condition in the second chapter, verses ten to sixteen: the evil of mixed marriages, and the terrible neglect which ends in the tears and sobs of the women around the altars of God.

Third, in the last chapter of Nehemiah, verse ten, we read: “I perceived that the portions of the Levites had not been given ‘ them: for the Levites and the singers, that did the work, were fled every one to his field.” Malachi iii. 10 calls attention to this omission, saying, “ Bring ye all the tithes into the storehouse, that there may be meat in Mine house, and prove Me now herewith, saith the Lord of Hosts, if I will not open you the windows of heaven.”

These three notes establish the fact that Malachi’s prophecy was uttered in the days of Nehemiah’s influence. I do not say simply in the days of Nehemiah. I know it is a remarkable fact, and one upon which there has been much comment, that Malachi’s name does not appear in either the book of Ezra or the book of Nehemiah. It seems most probable that Malachi’s name is not mentioned because he follows immediately after Nehemiah. The people had fallen back into the very abuses that Nehemiah set himself to correct, and Malachi was raised up, the last of the prophets, to bear this message to them.

Nothing whatever is known of the nationality or parentage of Malachi. The name itself is significant, and some have understood the name simply as a title—“My messenger.” Others say that Malachi was an incarnation of an angelic messenger. I do not accept either theory. I believe the man’s name was Malachi. The Septuagint gives it as Malachius, and most likely Malachi is an abbreviated form of Malachia. It means “the messenger of Jehovah.” But if, because it has that particular meaning, we argue that it is merely a title, let it be remembered that Joel means “the Lord Jehovah.”

Yet while this is so, it is noticeable that Malachi was exceedingly careful to speak of himself only as a bearer of the burden of the word of God. He says nothing about himself. You cannot read this prophecy without seeing how completely he has excluded himself from it. Read Amos, and throughout the book you discover his calling in the figures he uses. The man lives in it, very beautifully. But in this case, the Lord’s messenger is absolutely hidden behind the message he comes to bring.

There is nothing from which we can gather Malachi’s past history or trace anything concerning him. He is simply Malachi, the messenger. He comes to bear the message, and the burden of the word of the Lord rests so heavily upon him and so consumes him that we never hear a whisper of his own personality or catch the faintest glimpse of himself.

The peculiar need of the age in which he spoke and wrote was a distinct and direct message. It was that distinct and direct message from God that he came to pronounce. In that fact, I find one of the strongest arguments for applying his message to this age.

What we need more than anything else today is that our preachers should be messengers of God, and that the people should be spoken to as from the Divine oracles. Not that the preacher is to be an oracle, for that would be a return to the worst form of priestism, but that he is to be a messenger. Even the fact that he is a messenger should be lost sight of in the enormous weight of the message he comes to proclaim.

Standing upon these rock foundations, we come to the consideration of truths that are fresh as the spring—new, as God is new—and not merely to dig among parchments and musty history.

Editor’s Summary

In this introductory chapter, Morgan lays the foundation for reading Malachi rightly. He begins by showing that the Old Testament Scriptures were not written only for the people and circumstances of their own time, but also “for our learning.” Because Scripture is inspired, it carries a living message beyond its first setting and continues to speak with power to later generations.

Morgan then turns to the great truth of Deuteronomy vi. 4: “Hear, O Israel: The Lord our God is one Lord.” Since God is one, His character, will, and purposes do not change. His methods may vary from age to age, but His mind, His love, and His righteousness remain eternal. This is why the Old Testament remains deeply valuable: the outward conditions of human life change, but the essential truths of God abide forever.

He also explains why the prophetic writings speak with special force to the present age. The prophets often addressed people who already knew the truth but were not living in obedience to it. Morgan sees this as especially relevant, because the modern church possesses great spiritual light, yet often fails to walk according to that light.

Finally, Morgan places Malachi in connection with Nehemiah. The sins addressed in Malachi closely match the conditions found in Nehemiah: corruption among the priests, mixed marriages, and neglect of the tithes. Malachi appears as the final Old Testament prophet, a messenger whose personality is almost entirely hidden behind the burden of God’s word. His example reminds us that the preacher’s task is not to display himself, but to deliver God’s message with faithfulness and weight.

Reflection Questions

1. Morgan says that Scripture written “aforetime” was also written “for our learning.” How does this shape the way we should read the Old Testament today?

2. What does the truth “The Lord our God is one Lord” teach us about the unchanging character and purposes of God?

3. Morgan argues that God’s methods may change, but His mind and heart never change. Why is this important for understanding both the Old Testament and the New Testament?

4. The prophetic writings often called God’s people back to obedience to truth they already knew. In what areas might the church today know God’s truth but fail to live under its authority?

5. Malachi’s personality is hidden behind the message he was called to deliver. What can this teach pastors, teachers, and all believers about serving God faithfully?

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