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■ 말라기 1장
1. 여호와께서 말라기로 이스라엘에게 말씀하신 경고라
The burden of the word of the Lord to Israel by Malachi .
2. 여호와께서 가라사대 내가 너희를 사랑하였노라 하나 너희는 이르기를 주께서 어떻게 우리를 사랑하셨나이까 하는도다 나 여호와가 말하노라 에서는 야곱의 형이 아니냐 그러나 내가 야곱을 사랑하였고
I have loved you, saith the Lord . Yet ye say , Wherein hast thou loved us? Was not Esau Jacob’s brother ? saith the Lord : yet I loved Jacob ,
3. 에서는 미워하였으며 그의 산들을 황무케 하였고 그의 산업을 광야의 시랑에게 붙였느니라
And I hated Esau , and laid his mountains and his heritage waste for the dragons of the wilderness .
4. 에돔은 말하기를 우리가 무너뜨림을 당하였으나 황페된 곳을 다시 쌓으리라 하거니와 나 만군의 여호와는 이르노라 그들은 쌓을지라도 나는 헐리라 사람들이 그들을 일컬어 악한 지경이라 할 것이요 여호와의 영영한 진노를 받은 백성이라 할 것이며
Whereas Edom saith , We are impoverished , but we will return and build the desolate places ; thus saith the Lord of hosts , They shall build , but I will throw down ; and they shall call them, The border of wickedness , and, The people against whom the Lord hath indignation for ever .
5. 너희는 목도하고 이르기를 여호와께서는 이스라엘 지경 밖에서 크시다 하리라
And your eyes shall see , and ye shall say , The Lord will be magnified from the border of Israel .
6. 내 이름을 멸시하는 제사장들아 나 만군의 여호와가 너희에게 이르기를 아들은 그 아비를, 종은 그 주인을 공경하나니 내가 아비일진대 나를 공경함이 어디 있느냐 내가 주인일진대 나를 두려워함이 어디 있느냐 하나 너희는 이르기를 우리가 어떻게 주의 이름을 멸시하였나이까 하는도다
A son honoureth his father , and a servant his master : if then I be a father , where is mine honour ? and if I be a master , where is my fear ? saith the Lord of hosts unto you, O priests , that despise my name . And ye say , Wherein have we despised thy name ?
7. 너희가 더러운 떡을 나의 단에 드리고도 말하기를 우리가 어떻게 주를 더럽게 하였나이까 하는도다 이는 너희가 주의 상은 경멸히 여길 것이라 말함을 인함이니라
Ye offer polluted bread upon mine altar ; and ye say , Wherein have we polluted thee? In that ye say , The table of the Lord is contemptible .
8. 만군의 여호와가 이르노라 너희가 눈 먼 희생으로 드리는 것이 어찌 악하지 아니하며 저는 것, 병든 것으로 드리는 것이 어찌 악하지 아니하냐 이제 그것을 너희 총독에게 드려보라 그가 너를 기뻐하겠느냐 너를 가납하겠느냐
And if ye offer the blind for sacrifice , is it not evil ? and if ye offer the lame and sick , is it not evil ? offer it now unto thy governor ; will he be pleased with thee, or accept thy person ? saith the Lord of hosts .
9. 만군의 여호와가 이르노라 너희는 나 하나님께 은혜를 구하기를 우리를 긍휼히 여기소서 하여 보라 너희가 이같이 행하였으니 내가 너희 중 하나인들 받겠느냐
And now, I pray you, beseech God that he will be gracious unto us: this hath been by your means : will he regard your persons ? saith the Lord of hosts .
10. 만군의 여호와가 이르노라 너희가 내 단 위에 헛되이 불 사르지 못하게 하기 위하여 너희 중에 성전 문을 닫을 자가 있었으면 좋겠도다 내가 너희를 기뻐하지 아니하며 너희 손으로 드리는 것을 받지도 아니하리라
Who is there even among you that would shut the doors for nought? neither do ye kindle fire on mine altar for nought . I have no pleasure in you, saith the Lord of hosts , neither will I accept an offering at your hand .
11. 만군의 여호와가 이르노라 해 뜨는 곳에서부터 해 지는 곳까지의 이방 민족 중에서 내 이름이 크게 될 것이라 각처에서 내 이름을 위하여 분향하며 깨끗한 제물을 드리리니 이는 내 이름이 이방 민족 중에서 크게 될 것임이니라
For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles ; and in every place incense shall be offered unto my name , and a pure offering : for my name shall be great among the heathen , saith the Lord of hosts .
12. 그러나 너희는 말하기를 여호와의 상은 더러웠고 그 위에 있는 실과 곧 식물은 경멸히 여길 것이라 하여 내 이름을 더럽히는도다
But ye have profaned it, in that ye say , The table of the Lord is polluted ; and the fruit thereof, even his meat , is contemptible .
13. 만군의 여호와가 이르노라 너희가 또 말하기를 이 일이 얼마나 번폐스러운고 하며 코웃음하고 토색한 물건과 저는 것, 병든 것을 가져왔느니라 너희가 이같이 헌물을 가져오니 내가 그것을 너희 손에서 받겠느냐 여호와의 말이니라
Ye said also, Behold, what a weariness is it! and ye have snuffed at it, saith the Lord of hosts ; and ye brought that which was torn , and the lame , and the sick ; thus ye brought an offering : should I accept this of your hand ? saith the Lord .
14. 떼 가운데 수컷이 있거늘 그 서원하는 일에 흠있는 것으로 사기하여 내게 드리는 자는 저주를 받으리니 나는 큰 임금이요 내 이름은 열방 중에서 두려워하는 것이 됨이니라 만군의 여호와의 말이니라
But cursed be the deceiver , which hath in his flock a male , and voweth , and sacrificeth unto the Lord a corrupt thing : for I am a great King , saith the Lord of hosts , and my name is dreadful among the heathen .
■ 주석 보기
【말1:1 JFB】말1:1-14. God's Love: Israel's Ingratitude: THE Priests' Mercenary Spirit: A Gentile Spiritual Priesthood Shall Supersede Them.
1. burden—heavy sentence.
to Israel—represented now by the two tribes of Judah and Benjamin, with individuals of the ten tribes who had returned with the Jews from Babylon. So "Israel" is used, 스7:10. Compare 대하21:2, "Jehoshaphat king of Israel," where Judah, rather than the ten tribes, is regarded as the truest representative of Israel (compare 대하12:6; 28:19).
Malachi—see Introduction. God sent no prophet after him till John the Baptist, the forerunner of Christ, in order to enflame His people with the more ardent desire for Him, the great antitype and fulfiller of prophecy.
【말1:1 CWC】This book is a continuous discourse, so that, properly speaking, there are no intervening events. The prophet is a contemporary of Nehemiah, following closely Zechariah and Haggai. The evidence of this is chiefly internal and gathered from two facts: (1) That the second temple was evidently in existence at the time, and (2) That the evils condemned by Nehemiah are those which he also condemns. This will appear as we proceed, but compare 말1:7, 8; 2:11-16; 3:8-10 with the last chapter of Nehemiah, especially verses 10-14, 23-29.
Following an outline by Willis J. Beecher, we have:
The Introduction, 1:1-5.
What word in verse 1 indicates that the message, or messages, are in the nature of rebuke rather than comfort? With what declaration does verse 3 begin? While Jehovah thus declares Himself towards His Israel, how do they receive it? This skeptical insinuation in the interrogation, "Wherein hast thou loved us?" is a peculiarity of the book, and shows the people to have been in a bad spiritual frame, calculated to give birth to the practical sins enumerated later.
Be careful not to read a wrong meaning into that reference to Esau, as though God caused him to be born simply to have an object on which He might exercise His hate, or as if that hate condemned the individual Esau to misery in this life and eternal torment beyond. The hate of Esau as an individual is simply set over against the choice of Jacob as the heir to the promised seed of Abraham. Esau did not inherit that promise, the blessing to the world did not come down in his line, but that of his brother Jacob, and yet Esau himself had a prosperous life; nor are we driven to the conclusion by anything the Bible says that he was eternally lost. Moreover, the particular reference is not so much to Esau as a man as to the national descendants of Esau, the Edomites, who had not only been carried into captivity as Israel had been, but whose efforts to rebuild their waste places would not be successful as in the case of Israel, because the divine purposes of grace lay in another direction.
The Second Division, 1:6-3:4, consists of an address to the priests and Levites, more especially the former, in which they are charged with three kinds of offenses. The first is neglect of their temple duties, see chapter 1:6-2:9. The character of the offense is seen in verses 7 and 8, and 12 and 13 of chapter 1, while the punishment in the event of impenitence is in chapter 2:1-9. The second offense concerns unholy marriages, verses 10-16 of chapter 2. It was for this sin as well as the preceding one that Jehovah refused to accept their offerings (13, 14). Notice the strong argument against divorce found in verse 15. God made one wife for one man at the beginning though He had the power to make more, and He did this because of the godly seed He desired. The third offense is that of skepticism, and as Beecher calls it, a bad skepticism, for there is a species of doubt which deserves compassionate treatment and which cannot be called evil in its spirit and motive. That, however, is hardly the kind of doubt now under consideration (See chapter 2:17). This division closes, as does the division following, by a prediction "concerning a day in which the obedient and disobedient shall be differentiated and rewarded." This "day" we have often recognized as the "day of the Lord" still in the future both for Israel and the Gentile nations (3:1-4).
Notice the partial fulfillment of verse 1 in the career of John the Baptist, as indicated in the words and context of 마11:10; 막1:2; 눅1:76. But the concluding verses of the prediction show that a complete fulfillment must be ahead. The offering of Judah and Jerusalem has not yet been so purified by divine judgments as to be pleasant unto the Lord as in the days of old, but it shall yet come to pass.
The Third Division, 3:5-4:3, consists of an address to the people as a whole, who like the priests, are charged with three kinds of offenses. The first is certain public wrongs in which are grouped false swearing, adultery, oppression and injustice (3:5-7). The second is the failure to support the temple and its ministers (3:8-12), in which case notice the charge of divine robbery, and the blessing promised to faithfulness in tithes. The third is the same kind of skepticism as with the priests (3:13-15). The prediction concluding this section covers vers에3:16-4:3, and is more comforting in character than the preceding one.
The Fourth Division, 4:4-6, is a grand conclusion in which the great day of the Lord is once more referred to, and Elijah the prophet named as His forerunner. We learn from 마11:14, 막9:11 and 눅1:17 that John the Baptist is to be considered the type of this forerunner, but that Elijah is to come again to this earth is the opinion of many. There are those who believe that he and Moses are the two witnesses in Revelation 11 that shall do wonders in Jerusalem during the reign of the Antichrist.
【말1:1 MHCC】All advantages, either as to outward circumstances, or spiritual privileges, come from the free love of God, who makes one to differ from another. All the evils sinners feel and fear, are the just recompence of their crimes, while all their hopes and comforts are from the unmerited mercy of the Lord. He chose his people that they might be holy. If we love him, it is because he has first loved us; yet we all are prone to undervalue the mercies of God, and to excuse our own offences.
【말1:2 JFB】2. I have loved you—above other men; nay, even above the other descendants of Abraham and Isaac. Such gratuitous love on My part called for love on yours. But the return ye make is sin and dishonor to Me. This which is to be supplied is left unexpressed, sorrow as it were breaking off the sentence [Menochius], (신7:8; 호11:1).
Wherein hast thou loved us?—In painful contrast to the tearful tenderness of God's love stands their insolent challenge. The root of their sin was insensibility to God's love, and to their own wickedness. Having had prosperity taken from them, they imply they have no tokens of God's love; they look at what God had taken, not at what God had left. God's love is often least acknowledged where it is most manifested. We must not infer God does not love us because He afflicts us. Men, instead of referring their sufferings to their proper cause, their own sin, impiously accuse God of indifference to their welfare [Moore]. Thus 말1:1-4 form a fit introduction to the whole prophecy.
Was not Esau Jacob's brother?—and so, as far as dignity went, as much entitled to God's favor as Jacob. My adoption of Jacob, therefore, was altogether by gratuitous favor (롬9:13). So God has passed by our elder brethren, the angels who kept not their first estate, and yet He has provided salvation for man. The perpetual rejection of the fallen angels, like the perpetual desolations of Edom, attests God's severity to the lost, and goodness to those gratuitously saved. The sovereign eternal purpose of God is the only ground on which He bestows on one favors withheld from another. There are difficulties in referring salvation to the election of God, there are greater in referring it to the election of man [Moore]. Jehovah illustrates His condescension and patience in arguing the case with them.
【말1:3 JFB】3. hated—not positively, but relatively; that is, did not choose him out to be the object of gratuitous favor, as I did Jacob (compare Lu 14:26, with 마10:37; 창29:30, 31; 신21:15, 16).
laid his mountains … waste—that is, his territory which was generally mountainous. Israel was, it is true, punished by the Chaldeans, but Edom has been utterly destroyed; namely, either by Nebuchadnezzar [Rosenmuller], or by the neighboring peoples, Egypt, Ammon, and Moab [Josephus, Antiquities, 10.9,7; Maurer], (렘49:18).
dragons—jackals [Moore] (compare 사34:13). Maurer translates, "Abodes of the wilderness," from an Arabic root "to stop," or "to abide." English Version is better.
【말1:4 JFB】4. Whereas—"But if" Edom say [Maurer]. Edom may strive as she may to recover herself, but it shall be in vain, for I doom her to perpetual desolation, whereas I restore Israel. This Jehovah states, to illustrate His gratuitous love to Israel, rather than to Edom.
border of wickedness—a region given over to the curse of reprobation [Calvin]. For a time Judea seemed as desolate as Idumea; but though the latter was once the highway of Eastern commerce, now the lonely rock-houses of Petra attest the fulfilment of the prophecy. It is still "the border of wickedness," being the resort of the marauding tribes of the desert. Judea's restoration, though delayed, is yet certain.
the Lord hath indignation—"the people of My curse" (사34:5).
【말1:5 JFB】5. from the border of Israel—Ye, restored to your own "borders" in Israel, "from" them shall raise your voices to "magnify the Lord," acknowledging that Jehovah has shown to you a gratuitous favor not shown to Edom, and so ought to be especially "magnified from the borders of Israel."
【말1:6 JFB】6. Turning from the people to the priests, Jehovah asks, whereas His love to the people was so great, where was their love towards Him? If the priests, as they profess, regard Him as their Father (사63:16) and Master, let them show the reality of their profession by love and reverential fear (출20:12; Lu 6:46). He addresses the priests because they ought to be leaders in piety to the rest of the people, whereas they are foremost in "despising His name."
Wherein have we despised, &c.—The same captious spirit of self-satisfied insensibility as prompted their question (말1:2), "Wherein hast Thou loved us?" They are blind alike to God's love and their own guilt.
【말1:6 MHCC】We may each charge upon ourselves what is here charged upon the priests. Our relation to God, as our Father and Master, strongly obliges us to fear and honour him. But they were so scornful that they derided reproof. Sinners ruin themselves by trying to baffle their convictions. Those who live in careless neglect of holy ordinances, who attend on them without reverence, and go from them under no concern, in effect say, The table of the Lord is contemptible. They despised God's name in what they did. It is evident that these understood not the meaning of the sacrifices, as shadowing forth the unblemished Lamb of God; they grudged the expense, thinking all thrown away which did not turn to their profit. If we worship God ignorantly, and without understanding, we bring the blind for sacrifice; if we do it carelessly, if we are cold, dull, and dead in it, we bring the sick; if we rest in the bodily exercise, and do not make heart-work of it, we bring the lame; and if we suffer vain thoughts and distractions to lodge within us, we bring the torn. And is not this evil? Is it not a great affront to God, and a great wrong and injury to our own souls? In order to the acceptance of our actions with God, it is not enough to do that which, for the matter of it, is good; but we must do it from a right principle, in a right manner, and for a right end. Our constant mercies from God, make worse our slothfulness and niggardliness, in our returns of duty to God. A spiritual worship shall be established. Incense shall be offered to God's name, which signifies prayer and praise. And it shall be a pure offering. When the hour came, in which the true worshippers worshipped the Father in Spirit and in truth, then this incense was offered, even this pure offering. We may rely on God's mercy for pardon as to the past, but not for indulgence to sin in future. If there be a willing mind, it will be accepted, though defective; but if any be a deceiver, devoting his best to Satan and to his lusts, he is under a curse. Men now, though in a different way, profane the name of the Lord, pollute his table, and show contempt for his worship.
【말1:7 JFB】7. ye offer, &c.—God's answer to their challenge (말1:6), "Wherein have we despised?"
polluted bread—namely, blemished sacrifices (말1:8, 13, 14; 신15:21). So "the bread of thy God" is used for "sacrifices to God" (레21:8).
polluted thee—that is, offered to thee "polluted bread."
table of the Lord—that is, the altar (겔41:22) (not the table of showbread). Just as the sacrificial flesh is called "bread."
contemptible—(말1:12, 13). Ye sanction the niggardly and blemished offerings of the people on the altar, to gain favor with them. Darius, and probably his successors, had liberally supplied them with victims for sacrifice, yet they presented none but the worst. A cheap religion, costing little, is rejected by God, and so is worth nothing. It costs more than it is worth, for it is worth nothing, and so proves really dear. God despises not the widow's mite, but he does despise the miser's mite [Moore].
【말1:8 JFB】8. Your earthly ruler would feel insulted, if offered by you the offering with which ye put off God (see 레22:22, 24).
is it not evil?—Maurer translates, "There is no evil," in your opinion, in such an offering; it is quite good enough for such a purpose.
【말1:9 JFB】9. now … beseech God that he will be gracious—Ironical. Think you that God will be persuaded by such polluted gifts to be gracious to you? Far from it.
this hath been by your means—literally, "hand." These contemptible offerings are your doing, as being the priests mediating between God and the people; and think you, will God pay any regard to you (compare 말1:8, 10)? "Accept thy person" ("face"), 말1:8, answers to "regard your persons," in this verse.
【말1:10 JFB】10. Who … for naught—Not one even of the least priestly functions (as shutting the doors, or kindling a fire on the altar) would ye exercise without pay, therefore ye ought to fulfil them faithfully (고전9:13). Drusius and Maurer translate, "Would that there were absolutely some one of you who would shut the doors of the temple (that is, of the inner court, in which was the altar of burnt offerings), and that ye would not kindle fire on My altar in vain!" Better no sacrifices than vain ones (사1:11-15). It was the duty of some of the priests to stand at the doors of the court of the altar of burnt offerings, and to have excluded blemished victims [Calvin].
【말1:11 JFB】11. For—Since ye Jewish priests and people "despise My name" (말1:6), I shall find others who will magnify it (마3:9). Do not think I shall have no worshippers because I have not you; for from the east to the west My name shall be great among the Gentiles (사66:19, 20), those very peoples whom ye look down upon as abominable.
pure offering—not "the blind, the lame, and the sick," such as ye offer (말1:8). "In every place," implies the catholicity of the Christian Church (요4:21, 23; 딤전2:8). The "incense" is figurative of prayers (시141:2; 계8:3). "Sacrifice" is used metaphorically (시51:17; 히13:10, 15, 16; 벧전2:5, 12). In this sense the reference to the Lord's Supper, maintained by many of the fathers, may be admitted; it, like prayer, is a spiritual offering, accepted through the literal offering of the "Lamb without blemish," once for all slain.
【말1:12 JFB】12. Renewal of the charge in 말1:7.
fruit … meat—the offerings of the people. The "fruit" is the produce of the altar, on which the priests subsisted. They did not literally say, The Lord's table is contemptible; but their acts virtually said so. They did not act so as to lead the people to reverence, and to offer their best to the Lord on it. The people were poor, and put off God with the worst offerings. The priests let them do so, for fear of offending the people, and so losing all gains from them.
【말1:13 JFB】13. what a weariness is it!—Ye regard God's service as irksome, and therefore try to get it over by presenting the most worthless offerings. Compare 미6:3, where God challenges His people to show wherein is the "weariness" or hardship of His service. Also 사43:22-24, wherein He shows that it is they who have "wearied" Him, not He who has wearied them.
snuffed at—despised.
it—the table of the Lord, and the meat on it (말1:12).
torn—namely, by beasts, which it was not lawful to eat, much less to offer (출22:31).
thus … offering—Hebrew, mincha; the unbloody offering of flour, &c. Though this may have been of ordinary ingredients, yet the sacrifices of blemished animals accompanying it rendered it unacceptable.
※ 일러두기
웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.