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Mal 4:1-6.
英文原文
Mal 4:1-6.
GOD'S COMING JUDGMENT: TRIUMPH OF THE GODLY: RETURN TO THE LAW THE BEST PREPARATION FOR JEHOVAH'S COMING: ELIJAH'S PREPARATORY MISSION OF REFORMATION.
1. the day cometh . . . burn--
(Mal 3:2; 2Pe 3:7).
Primarily is meant the judgment coming on Jerusalem; but as this will not exhaust the meaning, without supposing what is inadmissible in Scripture--exaggeration--the final and full accomplishment, of which the former was the earnest, is the day of general judgment. This principle of interpretation is not double, but successive fulfilment. The language is abrupt, "Behold, the day cometh! It burns like a furnace." The abruptness imparts terrible reality to the picture, as if it suddenly burst on the prophet's view.
all the proud--in opposition to the cavil above
(Mal 3:15),
"now we call the proud (haughty despisers of God) happy."
stubble--
(Ob 18; Mt 3:12).
As Canaan, the inheritance of the Israelites, was prepared for their possession by purging out the heathen, so judgment on the apostates shall usher in the entrance of the saints upon the Lord's inheritance, of which Canaan is the type--not heaven, but earth to its utmost bounds
(Ps 2:8)
purged of all things that offend
(Mt 13:41),
which are to be "gathered out of His kingdom," the scene of the judgment being that also of the kingdom. The present dispensation is a spiritual kingdom, parenthetical between the Jews' literal kingdom and its antitype, the coming literal kingdom of the Lord Jesus.
neither root nor branch--proverbial for utter destruction
(Am 2:9).
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2. 审判对义人的影响，与对恶人的影响（玛 4:1）相对。
对恶人，那日必如吞灭碎秸的火炉（太 6:30）；对义人，必是那令人欢欣的日头降临，不是定罪的日头，而是“公义”的日头；不是毁灭，而是“医治”（耶 23:6）。
你们敬畏我名的——即玛 3:16 中在亵渎横流之时承认神的人（赛 66:5；太 10:32）。他所带来的属灵福气总归于两项：“公义”（林前 1:30）与属灵的“医治”（诗 103:3；赛 57:19）。如今在黑暗中行走的人，可因将来必在永远的光中行走这一确据而得安慰（赛 50:10）。
在其翅膀下——暗示他显现时那带翅的迅速（参“忽然”，玛 3:1）以为他的百姓解救。日头的光线就是他的“翅膀”。参“清晨的翅膀”，诗 139:9。“日头”使义人欢欣，是因前文所述吞噬恶人之恐怖的“日子”而来。参论基督，撒下 23:4；诗 84:11；路 1:78；约 1:9；8:12；弗 5:14；论其第二次再来，彼后 1:19。教会是反映他之光的月亮（启 12:1）。义人必因他的义“在父的国里发出光来，像日头一样”（太 13:43）。
你们必出来——从你们如被囚般困住的窘境中出来。这事的凭据已在基督徒于耶路撒冷毁灭之前逃往佩拉一事中显明。
跳跃——更当译作如欢腾的牛犊“跳跃” [加尔文（Calvin）]；字面作“铺展”、“广为活动”。
如圈里的牛犊——从圈中得释放便欢腾雀跃（徒 8:8；13:52；20:24；罗 14:17；加 5:22；腓 1:4；彼前 1:8）。敬虔者尤其是指在基督第二次再来、最终得释放时必喜乐（赛 61:10）。
英文原文
2. The effect of the judgment on the righteous, as contrasted with its effect on the wicked
(Mal 4:1).
To the wicked it shall be as an oven that consumes the stubble
(Mt 6:30);
to the righteous it shall be the advent of the gladdening Sun, not of condemnation, but "of righteousness"; not destroying, but "healing"
(Jer 23:6).
you that fear my name--The same as those in
Mal 3:16,
who confessed God amidst abounding blasphemy
(Isa 66:5; Mt 10:32).
The spiritual blessings brought by Him are summed up in the two, "righteousness"
(1Co 1:30)
and spiritual "healing"
(Ps 103:3; Isa 57:19).
Those who walk in the dark now may take comfort in the certainty that they shall walk hereafter in eternal light
(Isa 50:10).
in his wings--implying the winged swiftness with which He shall appear (compare "suddenly,"
Mal 3:1)
for the relief of His people. The beams of the Sun are His "wings." Compare "wings of the morning,"
Ps 139:9.
The "Sun" gladdening the righteous is suggested by the previous "day" of terror consuming the wicked. Compare as to Christ,
2Sa 23:4; Ps 84:11; Lu 1:78; Joh 1:9; 8:12; Eph 5:14;
and in His second coming,
2Pe 1:19.
The Church is the moon reflecting His light
(Re 12:1).
The righteous shall by His righteousness "shine as the Sun in the kingdom of the Father"
(Mt 13:43).
ye shall go forth--from the straits in which you were, as it were, held captive. An earnest of this was given in the escape of the Christians to Pella before the destruction of Jerusalem.
grow up--rather, "leap" as frisking calves [CALVIN]; literally, "spread," "take a wide range."
as calves of the stall--which when set free from the stall disport with joy
(Ac 8:8; 13:52; 20:24; Ro 14:17; Ga 5:22; Php 1:4; 1Pe 1:8).
Especially the godly shall rejoice at their final deliverance at Christ's second coming
(Isa 61:10).
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3. 解决恶人现今常常兴旺的难处（玛 3:15）。他们的兴旺与敬虔者的 adversity 不久将翻转。是的，义人必成为那随基督最终毁灭不敬虔者的军队（撒下 22:43；诗 49:14；47:3；弥 7:10；亚 10:5；林前 6:2；启 2:26、27；19:14、15）。
灰烬——经审判之火烧尽之后（玛 4:1）。
英文原文
3. Solving the difficulty
(Mal 3:15)
that the wicked often now prosper. Their prosperity and the adversity of the godly shall soon be reversed. Yea, the righteous shall be the army attending Christ in His final destruction of the ungodly
(2Sa 22:43; Ps 49:14; 47:3; Mic 7:10; Zec 10:5; 1Co 6:2; Re 2:26, 27; 19:14, 15).
ashes--after having been burnt with the fire of judgment
(Mal 4:1).
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4. 记念……律法——“律法和众先知”要到约翰为止才停止效力（太 11:13），玛拉基之后再无先知兴起；所以他们被告知“记念律法”，因没有活着的先知，他们容易忘记。基督先锋的职分是把他们带回那被过分遗忘的律法，“为他预备合用的百姓”迎他降临（路 1:17）。
神一时收回先知，为要使人以更大的渴望寻求基督 [加尔文（Calvin）]。人类进步的历史，以安息与进步的时期为标记。启示也是如此：一时赐下；其后停止期间，人靠对过去的记忆而活。玛拉基之后有四百年沉默；其后旷野中一位光明的先锋出现，引出历来所显一切光明中最明亮的一位，却短命；接着是十八个世纪，我们一直由那末次显现中所发的光所引导。这次的沉默比前次更长，随后将是比以往更荣耀、更可畏的启示。施洗约翰要“恢复”已被涂抹的“律法”形象，使原本在那原版向世人显现时可被认出 [欣兹（Hinds）]。正如在此“摩西”和“以利亚”与主的降临相连，变像山上他们与他交谈，暗示那曾为他预备道路的律法与先知如今在他里面得着应验。
律例……典章——礼仪性“律例”；“典章”关乎民事争讼。“律法”关乎道德与宗教。
英文原文
4. Remember . . . law--"The law and all the prophets" were to be in force until John
(Mt 11:13),
no prophet intervening after Malachi; therefore they are told, "Remember the law," for in the absence of living prophets, they were likely to forget it. The office of Christ's forerunner was to bring them back to the law, which they had too much forgotten, and so "to make ready a people prepared for the Lord" at His coming
(Lu 1:17).
God withheld prophets for a time that men might seek after Christ with the greater desire [CALVIN]. The history of human advancement is marked by periods of rest, and again progress. So in Revelation: it is given for a time; then during its suspension men live on the memories of the past. After Malachi there was a silence of four hundred years; then a harbinger of light in the wilderness, ushering in the brightest of all the lights that had been manifested, but short-lived; then eighteen centuries during which we have been guided by the light which shone in that last manifestation. The silence has been longer than before, and will be succeeded by a more glorious and awful revelation than ever. John the Baptist was to "restore" the defaced image of "the law," so that the original might be recognized when it appeared among men [HINDS]. Just as "Moses" and "Elias" are here connected with the Lord's coming, so at the transfiguration they converse with Him, implying that the law and prophets which had prepared His way were now fulfilled in Him.
statutes . . . judgments--ceremonial "statutes": "judgments" in civil questions at issue. "The law" refers to morals and religion.
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5. 我差遣以利亚——作为你们“记念律法”的手段（玛 4:4）。
先知——是强调的；不是“提斯比人”；因为此处预言其来临，是就其职分而言，非就其个人身份。在此意义上，施洗约翰是具有以利亚之心志的一位以利亚（路 1:16、17），却不是字面意义的以利亚；所以当被问及“你是以利亚吗？”（约 1:21），他答：“我不是。”“你是那位先知吗？”“不是。”这意味着，约翰虽从天使对他父亲的宣告中得知玛 4:5 指的就是他（路 1:17），所以他穿以利亚的装束，却借默示知道他并未穷尽性地成全这预言中全部内容：还有更进一步的应验（参玛 3:1 注释）。
正如玛 4:4 的摩西代表律法，以利亚则代表先知。犹太人一向按字面的以利亚理解。他们的说法是：“弥赛亚必须由以利亚膏立。”正如弥赛亚自己有另一次成全性的降临，他的先锋以利亚也是如此；或照变像山那样亲身降临（太 17:3；参太 17:11）。他在变像山显现于那从未经死亡的身体，是那些在主第二次再来时活着被提之圣徒的先锋。启 11:3 或指与变像山上相同的见证人——摩西与以利亚；启 11:6 印证后者（参王上 17:1；雅 5:17）。变像山之后，耶稣（太 17:11）仍论及以利亚“要复兴万事”的来临是未来的事，但他加上以利亚（在施洗约翰这个人里）已经在某种意义上来了（参徒 3:21）。然而，弥赛亚第二次再来时的未来先锋，或许是带有以利亚能力的一位或多位先知，他们与具有“摩西”心志、热心持守“律法”的人一道，可能就是此处与启 11:2-12 所暗示的先行见证人。
“耶和华大而可畏之日未到以前”这话表明约翰不可能是惟一所指；因他来在基督施恩降临之日以前，不是在他可怕降临之日以前——耶路撒冷的毁灭是那可怕之日的凭据（玛 4:1；珥 2:31）。
英文原文
5. I send you Elijah--as a means towards your "remembering the law"
(Mal 4:4).
the prophet--emphatical; not "the Tishbite"; for it is in his official, not his personal capacity, that his coming is here predicted. In this sense, John the Baptist was an Elijah in spirit
(Lu 1:16, 17),
but not the literal Elijah; whence when asked, "Art thou Elias?"
(Joh 1:21),
He answered, "I am not." "Art thou that prophet?" "No." This implies that John, though knowing from the angel's announcement to his father that he was referred to by
Mal 4:5
(Lu 1:17),
whence he wore the costume of Elijah, yet knew by inspiration that he did not exhaustively fulfil all that is included in this prophecy: that there is a further fulfilment (compare Note, see on
Mal 3:1).
As Moses in
Mal 4:4
represents the law, so Elijah represents the prophets. The Jews always understood it of the literal Elijah. Their saying is, "Messiah must be anointed by Elijah." As there is another consummating advent of Messiah Himself, so also of His forerunner Elijah; perhaps in person, as at the transfiguration
(Mt 17:3;
compare
Mt 17:11).
He in his appearance at the transfiguration in that body on which death had never passed is the forerunner of the saints who shall be found alive at the Lord's second coming.
Re 11:3
may refer to the same witnesses as at the transfiguration, Moses and Elijah;
Re 11:6
identifies the latter (compare
1Ki 17:1; Jas 5:17).
Even after the transfiguration Jesus
(Mt 17:11)
speaks of Elijah's coming "to restore all things" as still future, though He adds that Elijah (in the person of John the Baptist) is come already in a sense (compare
Ac 3:21).
However, the future forerunner of Messiah at His second coming may be a prophet or number of prophets clothed with Elijah's power, who, with zealous upholders of "the law" clothed in the spirit of "Moses," may be the forerunning witnesses alluded to here and in
Re 11:2-12.
The words "before the . . . dreadful day of the Lord," show that John cannot be exclusively meant; for he came before the day of Christ's coming in grace, not before His coming in terror, of which last the destruction of Jerusalem was the earnest
(Mal 4:1; Joe 2:31).
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6. 使……父亲的心转向儿女等——有人解释为：约翰的讲道要恢复家庭中的和睦。但路 1:16、17 以“那悖逆的人转从义人的智慧”代替“儿女的心转向父亲”，暗示所要促成的和睦，是在不信、悖逆的儿女与信实的先祖——雅各、利未、“摩西”和“以利亚”（刚提及的）之间（参玛 1:2；2:4、6；3:3、4）。
此处的威胁是：若这恢复未成就，弥赛亚的来临对“地”将成为“咒诅”，而非祝福。这事果然如此临到有罪的耶路撒冷和“地”——即犹太地——它在其第一次降临时弃绝弥赛亚，尽管他给凡接待他的人带来祝福（创 12:3；约 1:11-13）。许多人借约翰的讲道从国民共同的毁灭中被救出（罗 9:29；11:5）。在他第二次再来时——尽管他来是要在他圣徒中得荣耀（帖后 1:6-10）——对不顺从的人也必如此。
咒诅——希伯来文 Cherem，“当灭之物”；犹太人用以指对有罪的迦南人的灭绝。犹太在此禁令之下已久。如今不爱主耶稣的外邦教会，也有类似的可怕咒诅（林前 16:22）。因为神若不爱惜原本的枝子——犹太人——就更不会爱惜外邦人中间不信的口头认信者（罗 11:20、21）。
意味深长的是，弥赛亚来临之前四百年从天上发出的最后之言，是那可畏的“咒诅”。弥赛亚在山上所发的第一句话是“有福了”（太 5:3）。律法讲的是烈怒；福音讲的是祝福。犹太如今在“咒诅”之下，因它弃绝弥赛亚；当以利亚的灵，或一位字面的以利亚，把犹太的儿女引回他们“先祖”的盼望时，他们必蒙福；而背道的“地”在万物复兴之前，必被“咒诅所击”（亚 12:13、14）。
愿本注释的作者与读者同蒙恩典，得以“留意先知确如暗处发光的预言，直等到天发亮”！愿一切荣耀永归三一耶和华！
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罗伯特·贾米森（Robert Jamieson）、A. R. 福塞特（A. R. Fausset）、大卫·布朗（David Brown）
《圣经全书评注与释义》（1871）
补充、订正与意见请寄编辑。
英文原文
6. turn . . . heart of . . . fathers to . . . children, &c.--Explained by some, that John's preaching should restore harmony in families. But
Lu 1:16, 17
substitutes for "the heart of the children to the fathers," "the disobedient to the wisdom of the just," implying that the reconciliation to be effected was that between the unbelieving disobedient children and the believing ancestors, Jacob, Levi, "Moses," and "Elijah" (just mentioned) (compare
Mal 1:2; 2:4, 6; 3:3, 4).
The threat here is that, if this restoration were not effected, Messiah's coming would prove "a curse" to the "earth," not a blessing. It proved so to guilty Jerusalem and the "earth," that is, the land of Judea when it rejected Messiah at His first advent, though He brought blessings
(Ge 12:3)
to those who accepted Him
(Joh 1:11-13).
Many were delivered from the common destruction of the nation through John's preaching
(Ro 9:29; 11:5).
It will prove so to the disobedient at His second advent, though He comes to be glorified in His saints
(2Th 1:6-10).
curse--Hebrew, Cherem, "a ban"; the fearful term applied by the Jews to the extermination of the guilty Canaanites. Under this ban Judea has long lain. Similar is the awful curse on all of Gentile churches who love not the Lord Jesus now
(1Co 16:22).
For if God spare not the natural branches, the Jews, much less will He spare unbelieving professors of the Gentiles
(Ro 11:20, 21).
It is deeply suggestive that the last utterance from heaven for four hundred years before Messiah was the awful word "curse." Messiah's first word on the mount was "Blessed"
(Mt 5:3).
The law speaks wrath; the Gospel, blessing. Judea is now under the "curse" because it rejects Messiah; when the spirit of Elijah, or a literal Elijah, shall bring the Jewish children back to the Hope of their "fathers," blessing shall be theirs, whereas the apostate "earth" shall be "smitten with the curse" previous to the coming restoration of all things
(Zec 12:13, 14).
May the writer of this Commentary and his readers have grace "to take heed to the sure word of prophecy as unto a light shining in a dark place, until the day dawn!" To the triune Jehovah be all glory ascribed for ever!
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Robert Jamieson, A. R. Fausset and David Brown
Commentary Critical and Explanatory on the Whole Bible (1871)
Send Addenda, Corrigenda, and Sententiae to the editor
玛 4:1-6。
神将临的审判；敬虔者的得胜；归回律法乃预备耶和华降临的最好之道；以利亚那预备改革的使命。
1. 那日子将到……烧——（玛 3:2；彼后 3:7）。
首先指临到耶路撒冷的审判；但若以为这已穷尽其意，又假定圣经所不允许的夸张法，那么前一次只是凭据的最终、完全的应验，就是普遍审判的日子。这解经原则不是双重应验，而是连续的应验。用词突兀：“看哪，那日子来到！它烧如炉火。”这种突兀使画面极其真实，仿佛突然展现于先知眼前。
一切狂傲的——与上文的讥诮（玛 3:15）相对：“如今我们称狂傲的（傲慢藐视神的人）有福。”
碎秸——（俄 18；太 3:12）。
正如以色列人的产业迦南，借着驱除外邦人而为他们预备承受；照样，对背道者的审判也必引介圣徒进入主的产业——迦南是其预表——不是天，乃是直到地极的地（诗 2:8）， cleared of 凡一切叫人跌倒的（太 13:41），这些要“从他的国里挑出来”，因审判的现场也是那国的现场。现今的安排是属灵的国度，插在犹太人的字面国度与其反体——将来的主耶稣字面国度——之间。
根与枝条一无所留——完全毁灭的谚语（摩 2:9）。