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Mal 2:1-17.
英文原文
Mal 2:1-17.
REPROOF OF THE PRIESTS FOR VIOLATING THE COVENANT; AND THE PEOPLE ALSO FOR MIXED MARRIAGES AND UNFAITHFULNESS.
1. for you--The priests in particular are reproved, as their part was to have led the people aright, and reproved sin, whereas they encouraged and led them into sin. Ministers cannot sin or suffer alone. They drag down others with them if they fall [MOORE].
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2. 放在心上——我的诫命。
降咒诅——按希伯来文当译作“那咒诅”；即申 27:15-26；28:15-68 所宣告的咒诅。
咒诅你们的福分——将你们所享的福变为咒诅（诗 106:15）。
咒诅它们——希伯来文：分别地；即我已咒诅你们每一项福分。
英文原文
2. lay . . . to heart--My commands.
send a curse--rather, as Hebrew, "the curse"; namely, that denounced in
De 27:15-26; 28:15-68.
curse your blessings--turn the blessings you enjoy into curses
(Ps 106:15).
cursed them--Hebrew, them severally; that is, I have cursed each one of your blessings.
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3. 败坏等——字面作“斥责”，与相反的祝福预言（玛 3:11）“我必斥责吞食者”相应。斥责种子，就是禁止它生长。
你们的——字面作“为你们”；即对你们有害。
庄严节期的粪——节期所献祭牲胃中的粪；胃是祭司的分（申 18:3），这使此处的威胁别有锋芒。你们所得的分将是胃中的粪，而不是胃。
人必将你们与它一同收去——即你们必与它一同被收去；无论你们到哪里，它都必粘附你们 [摩尔（Moore）]。粪必抛在你们脸上，你们必如粪一般被收去，浑身粪污（王上 14:10；参耶 16:4；22:19）。
英文原文
3. corrupt, &c.--literally, "rebuke," answering to the opposite prophecy of blessing
(Mal 3:11),
"I will rebuke the devourer." To rebuke the seed is to forbid its growing.
your--literally, "for you"; that is, to your hurt.
dung of . . . solemn feasts--The dung in the maw of the victims sacrificed on the feast days; the maw was the perquisite of the priests
(De 18:3),
which gives peculiar point to the threat here. You shall get the dung of the maw as your perquisite, instead of the maw.
one shall take you away with it--that is, ye shall be taken away with it; it shall cleave to you wherever ye go [MOORE]. Dung shall be thrown on your faces, and ye shall be taken away as dung would be, dung-begrimed as ye shall be
(1Ki 14:10;
compare
Jer 16:4; 22:19).
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4. 你们就知道——借后果的痛苦经历，知道我劝诫你们正是为此目的：“使我与利未所立的约得以”存立；即我劝诫你们，是为你们自身的益处（你们守住利未的诫命就能得着），叫你们归回本分 [马乌勒（Maurer）]（参玛 2:5、6）。
玛拉基的职事是改革者，引导祭司和百姓归回律法（玛 4:4）。
英文原文
4. ye shall know--by bitter experience of consequences, that it was with this design I admonished you, in order "that My covenant with Levi might be" maintained; that is, that it was for your own good (which would be ensured by your maintaining the Levitical command) I admonished you, that ye should return to your duty [MAURER] (compare
Mal 2:5, 6).
Malachi's function was that of a reformer, leading back the priests and people to the law
(Mal 4:4).
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5-9. 他描述盟约的应许，也描述其条件；利未对条件的遵守及其赏赐（参民 25:11-13 非尼哈的热心）；另一面则是现今祭司对条件的违背及其刑罚。此处的“生命”包含民 25:13“永远的祭司职任”所暗示的永续性。“平安”在此处与彼处都特别提及。马乌勒（Maurer）如此解释：希伯来文字面作“我与他所立的约，是生命与平安（我这一方当赐给他的），我也将这两样赐给他：（他那一面则是）敬畏（即崇敬），他也的确敬畏我”等。本节前半表达应许及耶和华对其的成全；后半表达条件及利未对其的坚定（申 33:8、9）。
犹太祭司自欺地宣称盟约的特权，却忽略其条件，仿佛神有责任因这约赐福他们，而他们则可免除约中所加给他们一切事奉神的义务。这盟约不仅说成是“生命与平安的的约”，更直接说成“生命与平安”；因遵守神的律法本身就是赏赐（诗 19:11）。
英文原文
5-9. He describes the promises, and also the conditions of the covenant; Levi's observance of the conditions and reward (compare
Nu 25:11-13,
Phinehas' zeal); and on the other hand the violation of the conditions, and consequent punishment of the present priests. "Life" here includes the perpetuity implied in
Nu 25:13,
"everlasting priesthood." "Peace" is specified both here and there. MAURER thus explains it; the Hebrew is, literally, "My covenant was with him, life and peace (to be given him on My part), and I gave them to him: (and on his part) fear (that is, reverence), and he did fear Me," &c. The former portion of the verse expresses the promise, and Jehovah's fulfilment of it; the latter, the condition, and Levi's steadfastness to it
(De 33:8, 9).
The Jewish priests self-deceivingly claimed the privileges of the covenant, while neglecting the conditions of it, as if God were bound by it to bless them, while they were free from all the obligation which it imposed to serve Him. The covenant is said to be not merely "of life and peace," but "life and peace"; for the keeping of God's law is its own reward
(Ps 19:11).
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6. 真实的律法在他口中——他将律法的真理在其丰满中教导百姓（申 33:10）。祭司是律法常规的解释者，先知只在特殊场合如此。
不公义……找不着——他在司法职务中没有不公（申 17:8、9；19:17）。
与我同行——以信靠和顺服（创 5:22）。
在平安中——即顺服盟约之果的“平安”（玛 2:5）。与神、与人、与自己良心的平安，是“与神同行”的结果（参伯 22:21；赛 27:5；雅 3:18）。
使多人转离罪孽——既借明确的训诫，也借“与神同行”那无言的榜样（耶 23:22；但 12:3；雅 5:20）。
英文原文
6. law of truth was in his mouth--He taught the people the truths of the law in all its fulness
(De 33:10).
The priest was the ordinary expounder of the law; the prophets were so only on special occasions.
iniquity . . . not found--no injustice in his judicial functions
(De 17:8, 9; 19:17).
walked with me--by faith and obedience
(Ge 5:22).
in peace--namely, the "peace" which was the fruit of obeying the covenant
(Mal 2:5).
Peace with God, man, and one's own conscience, is the result of "walking with God" (compare
Job 22:21; Isa 27:5; Jas 3:18).
turn may . . . from iniquity--both by positive precept and by tacit example "walking with God"
(Jer 23:22; Da 12:3; Jas 5:20).
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7. 他如此行（玛 2:6）就尽了他祭司的本分，“因为”等。
训诲——对律法及其教义、积极与消极诫命的认识（利 10:10、11；申 24:8；耶 18:18；该 2:11）。
律法——即其真义。
万军之耶和华的使者——他旨意的诠释者；关于先知，参赛该 1:13。因此传道人被称为“基督的使者”（林后 5:20）；启示录中七教会的主教也被称为“使者”（启 2:1、8、12、18；3:1、7、14；参加 4:14）。
英文原文
7. In doing so
(Mal 2:6)
he did his duty as a priest, "for," &c.
knowledge--of the law, its doctrines, and positive and negative precepts
(Le 10:10, 11; De 24:8; Jer 18:18; Hag 2:11).
the law--that is, its true sense.
messenger of . . . Lord--the interpreter of His will; compare as to the prophets,
Hag 1:13.
So ministers are called "ambassadors of Christ"
(2Co 5:20);
and the bishops of the seven churches in Revelation, "angels" or messengers
(Re 2:1, 8, 12, 18; 3:1, 7, 14;
compare
Ga 4:14).
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8. 偏离正道——即偏离了盟约。
使多人绊跌——因坏的榜样，这更糟，因为百姓以你们为宗教的职事者而仰望你们（撒上 2:17；耶 18:15；太 18:6；路 17:1）。
在律法上——即关于律法的遵守方面。
败坏……盟约——因不履行其条件而使之失效，从而丧失其应许（亚 11:10；尼 13:29）。
英文原文
8. out of the way--that is, from the covenant.
caused many to stumble--By scandalous example, the worse inasmuch as the people look up to you as ministers of religion
(1Sa 2:17; Jer 18:15; Mt 18:6; Lu 17:1).
at the law--that is, in respect to the observances of the law.
corrupted . . . covenant--made it of none effect, by not fulfilling its conditions, and so forfeiting its promises
(Zec 11:10; Ne 13:29).
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9. 因你们不守盟约的条件，我也不成全其应许。
在律法上瞻徇情面——在律法的解释与施行上，顾及人情胜过顾及真理（利 19:15）。
英文原文
9. Because ye do not keep the condition of the covenant, I will not fulfil the promise.
partial in the law--having respect to persons rather than to truth in the interpretation and administration of the law
(Le 19:15).
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10-16. 责备那些与外邦人通婚、并休弃犹太妻子的人。
10. 我们岂不都是一位父吗？——既然我们都同出一源，为何“彼此行诡诈”（“他的弟兄”是一般性表达，暗示大家都是同一位天上父的“弟兄”姊妹（帖前 4:3-6），因此也包括如此受害的妻子）？即：休弃犹太妻子、另娶外邦女子（参玛 2:14 和玛 2:11；拉 9:1-9），这样违背了耶和华与“我们列祖”所立的“盟约”——那约规定我们当为与世上万民分别出来的民（出 19:5；利 20:24、26；申 7:3）。与外邦通婚将使耶和华这一旨意落空，因耶和华是以色列的父，这意义上与作外邦人的父不同。“一位父”即耶和华（伯 31:15；林前 8:6；弗 4:6）。“造我们”：非仅指肉身的受造，更是指“造我们”作他特选的子民（诗 102:18；赛 43:1；45:8；60:21；弗 2:10）[加尔文（Calvin）]。此处对女性的尊重与东方妇女通常所处的卑微地位，对比何等鲜明！
英文原文
10-16. Reproof of those who contracted marriages with foreigners and repudiated their Jewish wives.
10. Have we not all one father?--Why, seeing we all have one common origin, "do we deal treacherously against one another" ("His brother" being a general expression implying that all are "brethren" and sisters as children of the same Father above
(1Th 4:3-6),
and so including the wives so injured)? namely, by putting away our Jewish wives, and taking foreign women to wife (compare
Mal 2:14 and Mal 2:11; Ezr 9:1-9),
and so violating "the covenant" made by Jehovah with "our fathers," by which it was ordained that we should be a people separated from the other peoples of the world
(Ex 19:5; Le 20:24, 26; De 7:3).
To intermarry with the heathen would defeat this purpose of Jehovah, who was the common Father of the Israelites in a peculiar sense in which He was not Father of the heathen. The "one Father" is Jehovah
(Job 31:15; 1Co 8:6; Eph 4:6).
"Created us": not merely physical creation, but "created us" to be His peculiar and chosen people
(Ps 102:18; Isa 43:1; 45:8; 60:21; Eph 2:10),
[CALVIN]. How marked the contrast between the honor here done to the female sex, and the degradation to which Oriental women are generally subjected!
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11. 行诡诈——即对被休的犹太妻子（玛 2:14；又玛 2:10、15、16）。
亵渎耶和华的圣洁——因苦待那被分别为圣归耶和华的以色列人（即妻子）：“圣归于耶和华的民”：“圣洁的种子”（拉 9:2；参耶 2:3）。或作“耶和华的圣洁”指他的圣洁典章与盟约（申 7:3）。但“他所爱的”，似乎指那圣洁的民——以色列，神如此白白地爱他们（玛 1:2），他们本身并无功劳（诗 47:4）。
娶了等——（拉 9:1、2；10:2；尼 13:23 等）。
外邦神的女儿——敬拜偶像的女子：因为在圣经里，敬拜者被视为与父神有父子的关系（耶 2:27）。
英文原文
11. dealt treacherously--namely, in respect to the Jewish wives who were put away
(Mal 2:14;
also
Mal 2:10, 15, 16).
profaned the holiness of . . . Lord--by ill-treating the Israelites (namely, the wives), who were set apart as a people holy unto the Lord: "the holy seed"
(Ezr 9:2;
compare
Jer 2:3).
Or, "the holiness of the Lord" means His holy ordinance and covenant
(De 7:3).
But "which He loved," seems to refer to the holy people, Israel, whom God so gratuitously loved
(Mal 1:2),
without merit on their part
(Ps 47:4).
married, &c.--
(Ezr 9:1, 2; 10:2; Ne 13:23,
&c.).
daughter of a strange god--women worshipping idols: as the worshipper in Scripture is regarded in the relation of a child to a father
(Jer 2:27).
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12. 师傅与……门徒——字面作“守望的与回答的”。因此“唤醒的”用以指教师或“师傅”（赛 50:4）；师傅在守护门徒上是警醒的。此处指祭司，他们本当教导百姓敬虔，反倒引导百姓行恶。“回答的”是门徒，他须回答老师的问题（路 2:47）[格罗提乌斯（Grotius）]。阿拉伯人有句谚语：“无人呼叫，无人回答”，即没有一个活人。格塞尼乌斯（Gesenius）因此解释为圣殿中利未人的守望（诗 134:1），一守望者呼叫，另一守望者回答。但门徒更当解作百姓，他们是祭司的门徒，“行这事”，即与外邦妻子结合。“从雅各的帐幕”证明不仅指祭司。神必不宽恕如此行的祭司或百姓。
献祭的——他的祭物不能庇护他，使他免于休弃犹太妻子、另娶外邦女子之罪的刑罚。
英文原文
12. master and . . . scholar--literally, "him that watcheth and him that answereth." So "wakeneth" is used of the teacher or "master"
(Isa 50:4);
masters are watchful in guarding their scholars. The reference is to the priests, who ought to have taught the people piety, but who led them into evil. "Him that answereth" is the scholar who has to answer the questions of his teacher
(Lu 2:47)
[GROTIUS]. The Arabs have a proverb, "None calling and none answering," that is, there being not one alive. So GESENIUS explains it of the Levite watches in the temple
(Ps 134:1),
one watchman calling and another answering. But the scholar is rather the people, the pupils of the priests "in doing this," namely, forming unions with foreign wives. "Out of the tabernacles of Jacob" proves it is not the priests alone. God will spare neither priests nor people who act so.
him that offereth--His offerings will not avail to shield him from the penalty of his sin in repudiating his Jewish wife and taking a foreign one.
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13. 又行——“第二次”：加重你们的罪过（尼 13:23-31），因为这是重蹈在以斯拉时代已被制止过的罪（拉 9:10）[亨德森（Henderson）]。或作“第二次”意为：你们头一次的罪是向耶和华献有瑕疵的祭物；如今“又”加上对妻子的罪 [加尔文（Calvin）]。
以眼泪……遮盖祭坛——由你们无辜的妻子所流，因你们要娶外邦妻子而休弃她们。加尔文（Calvin）把“眼泪”解为全体百姓看见自己的祭物被神严厉拒绝时所流的眼泪。
英文原文
13. done again--"a second time": an aggravation of your offense
(Ne 13:23-31),
in that it is a relapse into the sin already checked once under Ezra
(Ezr 9:10)
[HENDERSON]. Or, "the second time" means this: Your first sin was your blemished offerings to the Lord: now "again" is added your sin towards your wives [CALVIN].
covering . . . altar . . . with tears--shed by your unoffending wives, repudiated by you that ye might take foreign wives. CALVIN makes the "tears" to be those of all the people on perceiving their sacrifices to be sternly rejected by God.
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14. 为什么？——神为何拒绝我们的供物？
耶和华……在你和你妻子之间作见证——（如创 31:49、50）。
你年轻时的妻——犹太人至今仍很年轻就成婚，丈夫常不过十三岁，妻子更小（箴 5:18；赛 54:6）。
你盟约之妻——不仅借一般的婚约与你结合，更借神与以色列——盟约之民——之间的盟约结合，因此得罪妻子——以色列的女儿，就是得罪神 [摩尔（Moore）]。婚姻也被称为“神的盟约”（箴 2:17），此处或指此意（创 2:24；太 19:6；林前 7:10）。
英文原文
14. Wherefore?--Why does God reject our offerings?
Lord . . . witness between thee and . . . wife--(so
Ge 31:49, 50).
of thy youth--The Jews still marry very young, the husband often being but thirteen years of age, the wife younger
(Pr 5:18; Isa 54:6).
wife of thy covenant--not merely joined to thee by the marriage covenant generally, but by the covenant between God and Israel, the covenant-people, whereby a sin against a wife, a daughter of Israel, is a sin against God [MOORE]. Marriage also is called "the covenant of God"
(Pr 2:17),
and to it the reference may be
(Ge 2:24; Mt 19:6; 1Co 7:10).
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15. 马乌勒（Maurer）和亨格斯滕贝格（Hengstenberg）如此解释本节：犹太人曾以亚伯拉罕为例为自己的行为辩护——亚伯拉罕娶夏甲，损害了正妻撒拉；玛拉基对此回答说：“从来没有一个（在理智上）存留分辨善恶之能的人这样行；你们所援引为据的那一位（亚伯拉罕）做了什么？他寻求敬虔的后裔。”他的目的（即不为满足情欲，乃为得着神所应许的后裔），使这例子完全不适用于为你们的立场辩护。
摩尔（Moore）（依费尔贝恩（Fairbairn））按玛 2:10 解释得更恰当：“（神）岂不是造（我们以色列人成为）一吗？他却有灵的余量（即他使我们与其他国民分别，并非因为再没有灵留给世界其余的人）。那么为何（即那么他为何把我们分别出来作）那一（国民；希伯来文作'那一'）？为的是他可以寻求敬虔的后裔”；即他可以有“属神的后裔”，作盟约的承载者、弥赛亚的谱系，并在周围的多神主义中为独一真神作见证。与外邦女子通婚、并休弃在犹太盟约中所娶的妻子，完全废弃了这一神圣目的。加尔文（Calvin）认为“一”指原始一对夫妇所构成的婚配一体（创 2:24）。神本可以将多个妻子与一个丈夫联合为一，因为他并不缺少属灵的所是可以分给夏可以外的人；这限制的目的是要确保敬虔的后裔；但参玛 2:10 注释。
婚姻关系的一个目的是为神、为永世养育后裔。
英文原文
15. MAURER and HENGSTENBERG explain the verse thus: The Jews had defended their conduct by the precedent of Abraham, who had taken Hagar to the injury of Sarah, his lawful wife; to this Malachi says now, "No one (ever) did so in whom there was a residue of intelligence (discriminating between good and evil); and what did the one (Abraham, to whom you appeal for support) do, seeking a godly seed?" His object (namely, not to gratify passion, but to obtain the seed promised by God) makes the case wholly inapplicable to defend your position. MOORE (from FAIRBAIRN) better explains, in accordance with
Mal 2:10,
"Did not He make (us Israelites) one? Yet He had the residue of the Spirit (that is, His isolating us from other nations was not because there was no residue of the Spirit left for the rest of the world). And wherefore (that is, why then did He thus isolate us as) the one (people; the Hebrew is 'the one')? In order that He might seek a godly seed"; that is, that He might have "a seed of God," a nation the repository of the covenant, and the stock of the Messiah, and the witness for the one God amidst the surrounding polytheisms. Marriage with foreign women, and repudiation of the wives wedded in the Jewish covenant, utterly set aside this divine purpose. CALVIN thinks "the one" to refer to the conjugal one body formed by the original pair
(Ge 2:24).
God might have joined many wives as one with the one husband, for He had no lack of spiritual being to impart to others besides Eve; the design of the restriction was to secure a pious offspring: but compare Note, see on
Mal 2:10.
One object of the marriage relation is to raise a seed for God and for eternity.
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16. 休妻——即离婚。
因人以暴力遮盖衣裳——马乌勒（Maurer）译作：“（耶和华所恨恶的是）以衣裳（即他的妻子，阿拉伯语习语；参赛创 20:16，‘它对你作眼睛的遮盖’；丈夫对妻子如此，妻子对丈夫亦然；又申 22:30；得 3:9；结 16:8）遮盖伤害的人。”希伯来文支持“衣裳”，因它是被遮盖之物的宾语。与英文译本比较诗 73:6，“强暴如衣裳遮盖他们”。他们的“强暴”是休妻；他们用以遮盖的“衣裳”是摩西所允许的托辞（申 24:1；参太 19:6-9）。
英文原文
16. putting away--that is, divorce.
for one covereth violence with . . . garment--MAURER translates, "And (Jehovah hateth him who) covereth his garment (that is, his wife, in Arabic idiom; compare
Ge 20:16,
'He is to thee a covering of thy eyes'; the husband was so to the wife, and the wife to the husband; also
De 22:30; Ru 3:9; Eze 16:8)
with injury." The Hebrew favors "garment," being accusative of the thing covered. Compare with English Version,
Ps 73:6,
"violence covereth them as a garment." Their "violence" is the putting away of their wives; the "garment" with which they try to cover it is the plea of Moses' permission
(De 24:1;
compare
Mt 19:6-9).
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17. 使耶和华……烦琐——（赛 43:24）。
本节是过渡到玛 3:1 等的转折。当时的犹太怀疑论者实际上说：神喜悦恶人（他们从周围外邦的繁荣推断，自己犹太人却相对不繁盛；却忘了他们留意外在次要本分并不能弥补他们忽视律法更重本分的罪——例如刚刚论及的对妻子当尽的本分）；或（不然的话）“审判的神在哪里呢？”对此的回答（玛 3:1）是：“你们所寻求的主，就是你们所喜悦的盟约之使者（即神与以色列所立之约的神圣批准者，你们想他要恢复以色列在列国中为首的地位）必忽然进入他的殿”，不是作以色列暂时的复兴者，而是作耶路撒冷的审判者（摩 5:18、19、20）。“忽然”暗示犹太人的不预备：他们到围城最后一刻仍指望一位属地的拯救者，但毁灭性的审判即将将他们除灭。基督第二次再来之前，怀疑主义也必盛行。那时他也必忽然、出乎意料地以审判者临到不信者（彼后 3:3、4）。那时人也要假装寻求他的降临，实则否认之（赛 5:19；耶 17:15；结 12:22、27）。
英文原文
17. wearied . . . Lord--
(Isa 43:24).
This verse forms the transition to
Mal 3:1,
&c. The Jewish skeptics of that day said virtually, God delighteth in evil-doers (inferring this from the prosperity of the surrounding heathen, while they, the Jews, were comparatively not prosperous: forgetting that their attendance to minor and external duties did not make up for their neglect of the weightier duties of the law; for example, the duty they owed their wives, just previously discussed); or (if not) Where (is the proof that He is) the God of judgment? To this the reply
(Mal 3:1)
is, "The Lord whom ye seek, and whom as messenger of the covenant (that is, divine ratifier of God's covenant with Israel) ye delight in (thinking He will restore Israel to its proper place as first of the nations), shall suddenly come," not as a Restorer of Israel temporally, but as a consuming Judge against Jerusalem
(Am 5:18, 19, 20).
The "suddenly" implies the unpreparedness of the Jews, who, to the last of the siege, were expecting a temporal deliverer, whereas a destructive judgment was about to destroy them. So skepticism shall be rife before Christ's second coming. He shall suddenly and unexpectedly come then also as a consuming Judge to unbelievers
(2Pe 3:3, 4).
Then, too, they shall affect to seek His coming, while really denying it
(Isa 5:19; Jer 17:15; Eze 12:22, 27).
玛 2:1-17。
责备祭司违背盟约，并责备百姓的杂婚与不忠。
1. 为你们——特指祭司，因他们的本分原是引导百姓走正路并责备罪恶，他们却反而鼓励并引导百姓陷入罪中。传道人不能独自犯罪或独自受苦。他们若跌倒，也必拖累他人同坠 [摩尔（Moore）]。