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■ 말라기 2장
1. 너의 제사장들아 이제 너희에게 이같이 명령하노라
And now, O ye priests , this commandment is for you.
2. 만군의 여호와가 이르노라 너희가 만일 듣지 아니하며 마음에 두지 아니하여 내 이름을 영화롭게 하지 아니하면 내가 너희에게 저주를 내려 너희의 복을 저주하리라 내가 이미 저주하였나니 이는 너희가 그것을 마음에 두지 아니하였음이니라
If ye will not hear , and if ye will not lay it to heart , to give glory unto my name , saith the Lord of hosts , I will even send a curse upon you, and I will curse your blessings : yea, I have cursed them already, because ye do not lay it to heart .
3. 보라 내가 너희의 종자를 견책할 것이요 똥 곧 너희 절기의 희생의 똥을 너희 얼굴에 바를 것이라 너희가 그것과 함께 제하여 버림을 당하리라
Behold, I will corrupt your seed , and spread dung upon your faces , even the dung of your solemn feasts ; and one shall take you away with it.
4. 만군의 여호와가 이르노라 내가 이 명령을 너희에게 내린 것은 레위와 세운 나의 언약이 항상 있게 하려 함인 줄을 너희가 알리라
And ye shall know that I have sent this commandment unto you, that my covenant might be with Levi , saith the Lord of hosts .
5. 레위와 세운 나의 언약은 생명과 평강의 언약이라 내가 이것으로 그에게 준 것은 그로 경외하게 하려 함이라 그가 나를 경외하고 내 이름을 두려워하였으며
My covenant was with him of life and peace ; and I gave them to him for the fear wherewith he feared me, and was afraid before my name .
6. 그 입에는 진리의 법이 있었고 그 입술에는 불의함이 없었으며 그가 화평과 정직한 중에서 나와 동행하며 많은 사람을 돌이켜 죄악에서 떠나게 하였느니라
The law of truth was in his mouth , and iniquity was not found in his lips : he walked with me in peace and equity , and did turn many away from iniquity .
7. 대저 제사장의 입술은 지식을 지켜야 하겠고 사람들이 그 입에서 율법을 구하게 되어야 할 것이니 제사장은 만군의 여호와의 사자가 됨이어늘
For the priest’s lips should keep knowledge , and they should seek the law at his mouth : for he is the messenger of the Lord of hosts .
8. 너희는 정도에서 떠나 많은 사람으로 율법에 거치게 하도다 나 만군의 여호와가 이르노니 너희가 레위의 언약을 파하였느니라
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 .
9. 너희가 내 도를 지키지 아니하고 율법을 행할 때에 사람에게 편벽되이 하였으므로 나도 너희로 모든 백성 앞에 멸시와 천대를 당하게 하였느니라 하시니라
Therefore have I also made you contemptible and base before all the people , according as ye have not kept my ways , but have been partial in the law .
10. 우리는 한 아버지를 가지지 아니하였느냐 한 하나님의 지으신 바가 아니냐 어찌하여 우리 각 사람이 자기 형제에게 궤사를 행하여 우리 열조의 언약을 욕되게 하느냐
Have we not all one father ? hath not one God created us? why do we deal treacherously every man against his brother , by profaning the covenant of our fathers ?
11. 유다는 궤사를 행하였고 이스라엘과 예루살렘 중에서는 가증한 일을 행하였으며 유다는 여호와의 사랑하시는 그 성결을 욕되게 하여 이방 신의 딸과 결혼하였으니
Judah hath dealt treacherously , and an abomination is committed in Israel and in Jerusalem ; for Judah hath profaned the holiness of the Lord which he loved , and hath married the daughter of a strange god .
12. 이 일을 행하는 사람에게 속한 자는 깨는 자나 응답하는 자는 물론이요 만군의 여호와께 제사를 드리는 자도 여호와께서 야곱의 장막 가운데서 끊어 버리시리라
The Lord will cut off the man that doeth this, the master and the scholar , out of the tabernacles of Jacob , and him that offereth an offering unto the Lord of hosts .
13. 너희가 이런 일도 행하나니 곧 눈물과 울음과 탄식으로 여호와의 단을 가리우게 하도다 그러므로 여호와께서 다시는 너희의 헌물을 돌아보지도 아니하시며 그것을 너희 손에서 기꺼이 받지도 아니하시거늘
And this have ye done again , covering the altar of the Lord with tears , with weeping , and with crying out , insomuch that he regardeth not the offering any more, or receiveth it with good will at your hand .
14. 너희는 이르기를 어찜이니까 하는도다 이는 너와 너의 어려서 취한 아내 사이에 여호와께서 일찍이 증거하셨음을 인함이니라 그는 네 짝이요 너와 맹약한 아내로되 네가 그에게 궤사를 행하도다
Yet ye say , Wherefore ? Because the Lord hath been witness between thee and the wife of thy youth , against whom thou hast dealt treacherously : yet is she thy companion , and the wife of thy covenant .
15. 여호와는 영이 유여하실지라도 오직 하나를 짓지 아니하셨느냐 어찌하여 하나만 지으셨느냐 이는 경건한 자손을 얻고자 하심이니라 그러므로 네 심령을 삼가 지켜 어려서 취한 아내에게 궤사를 행치 말지니라
And did not he make one ? Yet had he the residue of the spirit . And wherefore one ? That he might seek a godly seed . Therefore take heed to your spirit , and let none deal treacherously against the wife of his youth .
16. 이스라엘의 하나님 여호와가 이르노니 나는 이혼하는 것과 학대로 옷을 가리우는 자를 미워하노라 만군의 여호와의 말이니라 그러므로 너희 심령을 삼가 지켜 궤사를 행치 말지니라
For the Lord , the God of Israel , saith that he hateth putting away : for one covereth violence with his garment , saith the Lord of hosts : therefore take heed to your spirit , that ye deal not treacherously .
17. 너희가 말로 여호와를 괴로우시게 하고도 이르기를 우리가 어떻게 여호와를 괴로우시게 하였나 하는도다 이는 너희가 말하기를 모든 행악하는 자는 여호와의 눈에 선히 보이며 그에게 기쁨이 된다 하며 또 말하기를 공의의 하나님이 어디 계시냐 함이니라
Ye have wearied the Lord with your words . Yet ye say , Wherein have we wearied him? When ye say , Every one that doeth evil is good in the sight of the Lord , and he delighteth in them; or, Where is the God of judgment ?
■ 주석 보기
【말2:1 JFB】말2:1-17. 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].
【말2:1 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.
【말2:1 MHCC】What is here said of the covenant of priesthood, is true of the covenant of grace made with all believers, as spiritual priests. It is a covenant of life and peace; it assures all believers of all happiness, both in this world and in that to come. It is an honour to God's servants to be employed as his messengers. The priest's lips should not keep knowledge from his people, but keep it for them. The people are all concerned to know the will of the Lord. We must not only consult the written word, but desire instruction and advice from God's messengers, in the affairs of our souls. Ministers must exert themselves to the utmost for the conversion of sinners; and even among those called Israelites, there are many to be turned from iniquity. Those ministers, and those only, are likely to turn men from sin, who preach sound doctrine, and live holy lives according to the Scripture. Many departed from this way; thus they misled the people. Such as walk with God in peace and righteousness, and turn others from sin, honour God; he will honour them, while those who despise him shall be lightly esteemed.
【말2:2 JFB】2. lay … to heart—My commands.
send a curse—rather, as Hebrew, "the curse"; namely, that denounced in 신27:15-26; 28:15-68.
curse your blessings—turn the blessings you enjoy into curses (시106:15).
cursed them—Hebrew, them severally; that is, I have cursed each one of your blessings.
【말2:3 JFB】3. corrupt, &c.—literally, "rebuke," answering to the opposite prophecy of blessing (말3:11), "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 (신18:3), 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 (왕상14:10; compare 렘16:4; 22:19).
【말2:4 JFB】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 말2:5, 6). Malachi's function was that of a reformer, leading back the priests and people to the law (말4:4).
【말2:5 JFB】5-9. He describes the promises, and also the conditions of the covenant; Levi's observance of the conditions and reward (compare 민25:11-13, 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 민25:13, "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 (신33:8, 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 (시19:11).
【말2:6 JFB】6. law of truth was in his mouth—He taught the people the truths of the law in all its fulness (신33:10). 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 (신17:8, 9; 19:17).
walked with me—by faith and obedience (창5:22).
in peace—namely, the "peace" which was the fruit of obeying the covenant (말2:5). Peace with God, man, and one's own conscience, is the result of "walking with God" (compare 욥22:21; 사27:5; 약3:18).
turn may … from iniquity—both by positive precept and by tacit example "walking with God" (렘23:22; 단12:3; 약5:20).
【말2:7 JFB】7. In doing so (말2:6) he did his duty as a priest, "for," &c.
knowledge—of the law, its doctrines, and positive and negative precepts (레10:10, 11; 신24:8; 렘18:18; 학2:11).
the law—that is, its true sense.
messenger of … Lord—the interpreter of His will; compare as to the prophets, 학1:13. So ministers are called "ambassadors of Christ" (고후5:20); and the bishops of the seven churches in Revelation, "angels" or messengers (계2:1, 8, 12, 18; 3:1, 7, 14; compare 갈4:14).
【말2:8 JFB】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 (삼상2:17; 렘18:15; 마18:6; 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 (Z전11:10; 느13:29).
【말2:9 JFB】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 (레19:15).
【말2:10 JFB】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 (살전4:3-6), and so including the wives so injured)? namely, by putting away our Jewish wives, and taking foreign women to wife (compare 말2:14 and 말2:11; 스9:1-9), 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 (출19:5; 레20:24, 26; 신7:3). 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 (욥31:15; 고전8:6; 엡4:6). "Created us": not merely physical creation, but "created us" to be His peculiar and chosen people (시102:18; 사43:1; 45:8; 60:21; 엡2:10), [Calvin]. How marked the contrast between the honor here done to the female sex, and the degradation to which Oriental women are generally subjected!
【말2:10 MHCC】Corrupt practices are the fruit of corrupt principles; and he who is false to his God, will not be true to his fellow mortals. In contempt of the marriage covenant, which God instituted, the Jews put away the wives they had of their own nation, probably to make room for strange wives. They made their lives bitter to them; yet, in the sight of others, they pretend to be tender of them. Consider she is thy wife; thy own; the nearest relation thou hast in the world. The wife is to be looked on, not as a servant, but as a companion to the husband. There is an oath of God between them, which is not to be trifled with. Man and wife should continue to their lives' end, in holy love and peace. Did not God make one, one Eve for one Adam? Yet God could have made another Eve. Wherefore did he make but one woman for one man? It was that the children might be made a seed to serve him. Husbands and wives must live in the fear of God, that their seed may be a godly seed. The God of Israel saith that he hateth putting away. Those who would be kept from sin, must take heed to their spirits, for there all sin begins. Men will find that their wrong conduct in their families springs from selfishness, which disregards the welfare and happiness of others, when opposed to their own passions and fancies. It is wearisome to God to hear people justify themselves in wicked practices. Those who think God can be a friend to sin, affront him, and deceive themselves. The scoffers said, Where is the God of judgement? but the day of the Lord will come.
【말2:11 JFB】11. dealt treacherously—namely, in respect to the Jewish wives who were put away (말2:14; also 말2:10, 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" (스9:2; compare 렘2:3). Or, "the holiness of the Lord" means His holy ordinance and covenant (신7:3). But "which He loved," seems to refer to the holy people, Israel, whom God so gratuitously loved (말1:2), without merit on their part (시47:4).
married, &c.—(스9:1, 2; 10:2; 느13:23, &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 (렘2:27).
【말2:12 JFB】12. master and … scholar—literally, "him that watcheth and him that answereth." So "wakeneth" is used of the teacher or "master" (사50:4); 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 (시134:1), 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.
【말2:13 JFB】13. done again—"a second time": an aggravation of your offense (느13:23-31), in that it is a relapse into the sin already checked once under Ezra (스9:10) [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.
【말2:14 JFB】14. Wherefore?—Why does God reject our offerings?
Lord … witness between thee and … wife—(so 창31:49, 50).
of thy youth—The Jews still marry very young, the husband often being but thirteen years of age, the wife younger (잠5:18; 사54:6).
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" (잠2:17), and to it the reference may be (창2:24; 마19:6; 고전7:10).
【말2:15 JFB】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 말2:10, "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 (창2:24). 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 말2:10. One object of the marriage relation is to raise a seed for God and for eternity.
【말2:16 JFB】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 창20:16, 'He is to thee a covering of thy eyes'; the husband was so to the wife, and the wife to the husband; also 신22:30; 룻3:9; 겔16:8) with injury." The Hebrew favors "garment," being accusative of the thing covered. Compare with English Version,시73:6, "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 (신24:1; compare 마19:6-9).
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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.