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■ 말라기 4장
1. 만군의 여호와가 이르노라 보라 극렬한 풀무불 같은 날이 이르리니 교만한 자와 악을 행하는 자는 다 초개 같을 것이라 그 이르는 날이 그들을 살라 그 뿌리와 가지를 남기지 아니할 것이로되
For, behold, the day cometh , that shall burn as an oven ; and all the proud , yea, and all that do wickedly , shall be stubble : and the day that cometh shall burn them up , saith the Lord of hosts , that it shall leave them neither root nor branch .
2. 내 이름을 경외하는 너희에게는 의로운 해가 떠올라서 치료하는 광선을 발하리니 너희가 나가서 외양간에서 나온 송아지 같이 뛰리라
But unto you that fear my name shall the Sun of righteousness arise with healing in his wings ; and ye shall go forth , and grow up as calves of the stall .
3. 또 너희가 악인을 밟을 것이니 그들이 나의 정한 날에 너희 발바닥 밑에 재와 같으리라 만군의 여호와의 말이니라
And ye shall tread down the wicked ; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts .
4. 너희는 내가 호렙에서 온 이스라엘을 위하여 내 종 모세에게 명한 법 곧 율례와 법도를 기억하라
Remember ye the law of Moses my servant , which I commanded unto him in Horeb for all Israel , with the statutes and judgments .
5. 보라 여호와의 크고 두려운 날이 이르기 전에 내가 선지 엘리야를 너희에게 보내리니
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord :
6. 그가 아비의 마음을 자녀에게로 돌이키게 하고 자녀들의 마음을 그들의 아비에게로 돌이키게 하리라 돌이키지 아니하면 두렵건대 내가 와서 저주로 그 땅을 칠까 하노라 하시니라
And he shall turn the heart of the fathers to the children , and the heart of the children to their fathers , lest I come and smite the earth with a curse .
■ 주석 보기
【말4:1 JFB】말4:1-6. 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—(말3:2; 벧후3:7). 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 (말3:15), "now we call the proud (haughty despisers of God) happy."
stubble—(Ob 18; 마3:12). 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 (시2:8) purged of all things that offend (마13:41), 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 (암2:9).
【말4:1 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.
【말4:1 MHCC】Here is a reference to the first and to the second coming of Christ: God has fixed the day of both. Those who do wickedly, who do not fear God's anger, shall feel it. It is certainly to be applied to the day of judgment, when Christ shall be revealed in flaming fire; to execute judgment on the proud, and all that do wickedly. In both, Christ is a rejoicing Light to those who serve him faithfully. By the Sun of Righteousness we understand Jesus Christ. Through him believers are justified and sanctified, and so are brought to see light. His influences render the sinner holy, joyful, and fruitful. It is applicable to the graces and comforts of the Holy Spirit, brought into the souls of men. Christ gave the Spirit to those who are his, to shine in their hearts, and to be a Comforter to them, a Sun and a Shield. That day which to the wicked will burn as an oven, will to the righteous be bright as the morning; it is what they wait for, more than those that wait for the morning. Christ came as the Sun, to bring, not only light to a dark world, but health to a distempered world. Souls shall increase in knowledge and spiritual strength. Their growth is as that of calves of the stall, not as the flower of the field, which is slender and weak, and soon withers. The saints' triumphs are all owing to God's victories; it is not they that do this, but God who does it for them. Behold another day is coming, far more dreadful to all that work wickedness than any which is gone before. How great then the happiness of the believer, when he goes from the darkness and misery of this world, to rejoice in the Lord for evermore!
【말4:2 JFB】2. The effect of the judgment on the righteous, as contrasted with its effect on the wicked (말4:1). To the wicked it shall be as an oven that consumes the stubble (마6:30); to the righteous it shall be the advent of the gladdening Sun, not of condemnation, but "of righteousness"; not destroying, but "healing" (렘23:6).
you that fear my name—The same as those in 말3:16, who confessed God amidst abounding blasphemy (사66:5; 마10:32). The spiritual blessings brought by Him are summed up in the two, "righteousness" (고전1:30) and spiritual "healing" (시103:3; 사57:19). Those who walk in the dark now may take comfort in the certainty that they shall walk hereafter in eternal light (사50:10).
in his wings—implying the winged swiftness with which He shall appear (compare "suddenly," 말3:1) for the relief of His people. The beams of the Sun are His "wings." Compare "wings of the morning," 시139:9. The "Sun" gladdening the righteous is suggested by the previous "day" of terror consuming the wicked. Compare as to Christ, 삼하23:4; 시84:11; Lu 1:78; 요1:9; 8:12; 엡5:14; and in His second coming, 벧후1:19. The Church is the moon reflecting His light (계12:1). The righteous shall by His righteousness "shine as the Sun in the kingdom of the Father" (마13:43).
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 (행8:8; 13:52; 20:24; 롬14:17; 갈5:22; 빌1:4; 벧전1:8). Especially the godly shall rejoice at their final deliverance at Christ's second coming (사61:10).
【말4:3 JFB】3. Solving the difficulty (말3:15) 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 (삼하22:43; 시49:14; 47:3; 미7:10; Z전10:5; 고전6:2; 계2:26, 27; 19:14, 15).
ashes—after having been burnt with the fire of judgment (말4:1).
【말4:4 JFB】4. Remember … law—"The law and all the prophets" were to be in force until John (마11:13), 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.
【말4:4 MHCC】Here is a solemn conclusion, not only of this prophecy, but of the Old Testament. Conscience bids us remember the law. Though we have not prophets, yet, as long as we have Bibles, we may keep up our communion with God. Let others boast in their proud reasoning, and call it enlightening, but let us keep near to that sacred word, through which this Sun of Righteousness shines upon the souls of his people. They must keep up a believing expectation of the gospel of Christ, and must look for the beginning of it. John the Baptist preached repentance and reformation, as Elijah had done. The turning of souls to God and their duty, is the best preparation of them for the great and dreadful day of the Lord. John shall preach a doctrine that shall reach men's hearts, and work a change in them. Thus he shall prepare the way for the kingdom of heaven. The Jewish nation, by wickedness, laid themselves open to the curse. God was ready to bring ruin upon them; but he will once more try whether they will repent and return; therefore he sent John the Baptist to preach repentance to them. Let the believer wait with patience for his release, and cheerfully expect the great day, when Christ shall come the second time to complete our salvation. But those must expect to be smitten with a sword, with a curse, who turn not to Him that smites them with a rod. None can expect to escape the curse of God's broken law, nor to enjoy the happiness of his chosen and redeemed people, unless their hearts are turned from sin and the world, to Christ and holiness. The grace of our Lord Jesus Christ be with us all. Amen.
【말4:5 JFB】5. I send you Elijah—as a means towards your "remembering the law" (말4:4).
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?" (요1:21), 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 말4:5 (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 말3:1). As Moses in 말4:4 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 (마17:3; compare 마17:11). 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. 계11:3 may refer to the same witnesses as at the transfiguration, Moses and Elijah; 계11:6 identifies the latter (compare 왕상17:1; 약5:17). Even after the transfiguration Jesus (마17:11) 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 행3:21). 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 계11:2-12. 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 (말4:1; Joe 2:31).
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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.