1
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].
2
無標題
2. 放在心上——即我的命令。
咒詛——按希伯來文當譯作「那咒詛」，即
申 27:15-26; 28:15-68
所宣告的咒詛。
咒詛你們的福——將你們所享受的福變為咒詛
詩 106:15。
咒詛了它們——希伯來文作「它們各別地」；即我已一一咒詛了你們的每一項福分。
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.
3
無標題
3. 敗壞等——字面作「斥責」，與相反的祝福預言
瑪 3:11
「我必斥責吞食者」相對應。斥責種子，就是禁止它生長。
你們的——字面作「為你們」；即為害你們。
節期之祭牲的糞——節期獻為祭之牲畜反芻胃中的糞；反芻胃是祭司的份
申 18:3，
此處的威脅因此格外尖銳。你們必得到反芻胃中的糞為份，而不是反芻胃本身。
人必將你們與它一同抬走——即你們必與它一同被抬走；無論你們到何處，它都黏附著你們〔摩爾〕。糞必拋在你們臉上，你們必如糞一般被抬走——滿身沾糞
王上 14:10；
比較
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).
4
無標題
4. 你們就必知道——藉著痛苦經歷後果而知道，我勸誡你們是出於這樣的心意——為要「使我的約與利未得以」維持；即為你們自己的益處（你們遵守利未的誡命便可確保）我才勸誡你們，使你們歸回本分
瑪 2:5, 6
〔毛勒〕。瑪拉基的職事是改革者，將祭司與百姓帶回律法
瑪 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).
5
無標題
5-9. 他描述約的應許，也描述約的條件；利未對條件的遵守與賞賜（比較非尼哈熱心的
民 25:11-13），以及另一方面現今祭司們對條件的違背與隨之而來的刑罰。此處「生命」包含
民 25:13
「永遠當祭司」所暗示的永續性。「平安」在此處與彼處都列明。毛勒如此解釋：希伯來文字面作「我的約與他同在，就是生命與平安（我這方面當賜給他的），我也賜給了他；（他那方面則是）敬畏（即崇敬），而他敬畏了我」等。本節前半表達應許及耶和華對其的成就；後半表達條件及利未對其的堅定
申 33:8, 9。
猶太祭司自欺地支取約的特權，卻忽略其條件，彷彿神因這約就有責任賜福他們，而約所加諸「事奉祂」的一切義務他們卻可豁免。這約不僅被稱為「生命與平安的」約，更被稱為「生命與平安」；因為守神的律法本身就是其賞賜
詩 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).
6
無標題
6. 真實的律法在他口中——他把律法的真理在其全備中教導百姓
申 33:10。
祭司是律法的常規詮釋者；先知只在特殊場合才是。
不公義……不見——在他的司法職務中沒有不公
申 17:8, 9; 19:17。
與我同行——以信與順服
創 5:22。
在平安中——即遵守約的果子「平安」
瑪 2:5。
與神、人、己心的平安，是「與神同行」的結果（比較
伯 22:21; 賽 27:5; 雅 3:18）。
使許多人回頭離開罪孽——既藉積極的訓誨，也藉「與神同行」這無聲的榜樣
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).
7
無標題
7. 如此
瑪 2:6
行，便是盡了祭司的本分，「因為」云云。
知識——即律法、其教義、以及積極與消極誡命的知識
利 10:10, 11; 申 24:8; 耶 18:18; 該 2:11。
律法——即其真義。
萬軍之耶和華的使者——祂旨意的詮釋者；論到先知，比較
該 1:13。
照樣，傳道人被稱為「基督的使者」
林後 5:20；
啟示錄中七教會的監督則被稱為「使者」
啟 2:1, 8, 12, 18; 3:1, 7, 14；
比較
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).
8
無標題
8. 偏離正路——即偏離了約。
使許多人絆跌——因聲名狼藉的榜樣，更何況百姓以你們為宗教的服事者而仰望你們
撒上 2:17; 耶 18:15; 太 18:6; 路 17:1。
在律法上——即在律法的遵守方面。
敗壞了……約——因不履行其條件而使之失效，從而喪失其應許
亞 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).
9
無標題
9. 因你們不守約的條件，我也不履行應許。
在律法上徇情面——即在律法的解釋與執行上，看人的情面過於真理
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).
10
無標題
10-16. 責備那些與外邦人通婚、並休棄猶太妻子的人。
10. 我們豈不都是一位父嗎？——我們既然同出一源，為何「彼此行事詭詐」（「他的弟兄」是一般性的說法，暗示所有人既同為天上一位父的兒女，便都是「弟兄」姐妹
帖前 4:3-6，
因而包括那樣受害的妻子）？即休棄我們的猶太妻子、另娶外邦女子（比較
瑪 2:14
與
瑪 2:11; 拉 9:1-9），
因而違背了耶和華與「我們列祖」所立的「約」——該約命定我們作與世上萬民分別出來的百姓
出 19:5; 利 20:24, 26; 申 7:3。
與外邦通婚會破壞耶和華這一旨意；耶和華乃是以色列的父，其方式不同於祂之為外邦人的父。「一位父」即耶和華
伯 31:15; 林前 8:6; 弗 4:6。
「造了我們」：不僅指肉體的創造，更是「造了我們」作祂特別揀選的子民
詩 102:18; 賽 43:1; 45:8; 60:21; 弗 2:10
〔加爾文〕。此處對女性所給的尊重，與東方婦女一般所受的貶抑，對比何等鮮明！
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!
11
無標題
11. 行事詭詐——即關乎被休棄之猶太妻子
瑪 2:14；
亦見
瑪 2:10, 15, 16。
褻瀆了耶和華的聖潔——即苦待那歸耶和華為聖的以色列人（即妻子們）：「聖潔的種類」
拉 9:2；
比較
耶 2:3。
或者「耶和華的聖潔」指祂神聖的定例與約
申 7:3。
但「祂所愛的」似乎指那聖潔的子民——以色列——神如此白白地愛他們
瑪 1:2，
毫無他們的功勞
詩 47:4。
娶了等——
拉 9:1, 2; 10:2; 尼 13:23
等。
事奉外邦神的女子——即拜偶像的女子：因為在聖經中，敬拜者被視為與父親有兒女的關係
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).
12
無標題
12. 主人與……學生——字面作「守望者與應答者」。照樣「喚醒」用於教師或「主人」
賽 50:4；
主人守望保護學生。此處指祭司，他們本當教導百姓敬虔，卻引領他們陷入邪惡。「應答者」是必須回答教師問題的學生
路 2:47
〔格羅提烏〕。阿拉伯人有句諺語：「無人呼喚，無人應答」，意即無一活人。格斯尼烏斯據此解釋為聖殿中利未人的守望
詩 134:1，
一個守望者呼喚，另一個應答。但學生更可能指百姓——在「行這事」（即與外邦妻子結合）上作祭司門徒的人。「從雅各的帳棚中」證明不只祭司在內。無論祭司或百姓如此行的，神都必不寬容。
獻祭的——他的祭物不能保護他免受休棄猶太妻子、另娶外邦女子之罪的刑罰。
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.
13
無標題
13. 又行了——「第二次」：加重你們的罪過
尼 13:23-31，
因為這是重蹈以斯拉時代已一度遏止的罪
拉 9:10
〔韓德森〕。或者「第二次」是這意思：你們第一樣罪是向耶和華獻有殘疾的祭物；如今「又」加上你們向妻子所犯的罪〔加爾文〕。
以……眼淚……遮蓋祭壇——即你們無辜的妻子——你們為了另娶外邦女子而休棄的——所流的眼淚。加爾文認為這「眼淚」是全體百姓見自己的祭物被神嚴厲拒絕時所流的眼淚。
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.
14
無標題
14. 為甚麼？——神為何拒絕我們的祭物？
耶和華……在你和你……妻子之間作見證——如
創 31:49, 50。
你年幼時所娶的——猶太人至今仍很早婚，丈夫常不過十三歲，妻子更小
箴 5:18; 賽 54:6。
你盟約的妻子——不僅僅因一般的婚約與你結合，更是藉神與以色列之間的約——約之百姓——因而得罪作以色列女兒的妻子，就是得罪神〔摩爾〕。婚姻也被稱為「神的盟約」
箴 2:17，
也可能指此
創 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).
15
無標題
15. 毛勒與亨斯滕貝格如此解釋本節：猶太人曾以亞伯拉罕為先例為自己的行為辯護——亞伯拉罕曾娶夏甲，損害了他合法的妻子撒拉；對此瑪拉基如今說：「（從來）沒有一個有剩餘分辨力（能分辨善惡）的人這樣行過；而你們所引以為據的那一位（亞伯拉罕）做了甚麼？他尋求敬虔的後裔。」他的目的（即不是為滿足情慾，而是為得神所應許的後裔）使這案例完全不適用於為你們的立場辯護。摩爾（承費爾貝恩〔Fairbairn〕）更恰當地按
瑪 2:10
解釋：「（神）豈不是造（我們以色列人）為一嗎？祂仍有靈的剩餘（即祂將我們從萬民中分別出來，並非因為再沒有靈的剩餘留給世上其餘的人）。那麼為何（即那麼為何如此將我們分別出來作為）那一（民；希伯來文作『那一』）？是為了祂可以尋求敬虔的後裔」；即祂可以有「屬神的種」——作為盟約的保管者、彌賽亞的譜系、以及在周圍多神教中為獨一真神作見證的國家。與外邦女子通婚、並休棄在猶太盟約中所娶的妻子，完全推翻了這神聖的旨意。加爾文認為「那一」指最初那對夫婦所構成的婚姻中的一體
創 2:24。
神本可以將許多妻子與一位丈夫聯合為一，因祂不缺屬靈的存有可以賜給夏娃之外的其他人；設立這限制的目的，是為確保敬虔的後裔：但比較註解，見
瑪 2:10。
婚姻關係的一個目的，是為神、為永世培育後裔。
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.
16
無標題
16. 休妻——即離婚。
因為人以強暴遮蓋……衣服——毛勒譯作「（耶和華恨惡）那以強暴遮蓋自己衣服（即自己的妻子，阿拉伯文慣用語；比較
創 20:16
『他對你是一塊遮眼的紗』；丈夫對妻子如此，妻子對丈夫亦然；又
申 22:30; 得 3:9; 結 16:8）的人」。希伯來文支持「衣服」一譯，因它是被遮蓋之物的受格。比較英文譯本
詩 73:6
「強暴如衣服遮蔽他們」。他們的「強暴」就是休妻；他們用以遮蓋的「衣服」是摩西所准許的藉口
申 24:1；
比較
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).
17
無標題
17. 煩瑣了……耶和華——
賽 43:24。
本節是過渡到
瑪 3:1
等的橋梁。當時的猶太懷疑論者實際上等於說：神喜悅作惡的人（他們從周圍外邦人的興旺推論此點，而猶太人自己相對不興旺；卻忘記他們履行瑣碎外在義務並不能彌補他們忽略律法上更重之事——例如剛剛討論的、對妻子所當盡的本分）；或者（若不然）審判的神在哪裏？對此的回答
瑪 3:1
是：「你們所尋求的主，就是那立約的使者（即神與以色列所立之約的神聖印證者），你們所仰慕的（以為祂必恢復以色列列國之首的地位），必忽然來到」——不是作以色列屬世的復興者，而是作毀滅性的審判官臨到耶路撒冷
摩 5:18, 19, 20。
「忽然」暗示猶太人的毫無準備：他們直到圍城最後關頭仍期待一位屬世的拯救者，豈知毀滅性的審判即將臨到他們。照樣，在基督第二次降臨之前，懷疑論也必猖獗。那時祂也要作為毀滅性的審判官，忽然且出人意外地臨到不信者
彼後 3:3, 4。
那時他們也要裝作尋求祂的降臨，其實否認它
賽 5:19; 耶 17:15; 結 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).
瑪 2:1-17.
責備祭司們違背了約，並責備百姓雜婚與不忠。
1. 為你們——特別針對祭司，因他們的本分是引導百姓走正路、責備罪惡，他們反而鼓勵並引導百姓犯罪。傳道人不能獨自犯罪或獨自受苦。他們若跌倒，必連累他人一同傾覆〔摩爾〕。