มาลาคี 2:14 วิจารณ์

There are two great ordinances which divine wisdom has instituted, the wretched profanation of both of which is complained of and sharply reproved in this chapter. I. The ordinance of the ministry, which is peculiar to the church, and is designed for the maintaining and keeping up of that; this was profaned by those who were themselves dignified with the honour of it and entrusted with the business of it. The priests profaned the holy things of God; this they are here charged with; their sin is aggravated, and they are severely threatened for it (Mal 2:1-9). II. The ordinance of marriage, which is common to the world of mankind, and was instituted for the maintaining and keeping up of that; this was profaned both by the priests and by the people, in marrying strangers (Mal 2:11, Mal 2:12), treating their wives unkindly (Mal 2:13), putting them away (Mal 2:16), and herein dealing treacherously (Mal 2:10, Mal 2:14, Mal 2:15). And that which was at the bottom of this and other instances of profaneness and downright atheism, thinking God altogether such a one as themselves, which was, in effect, to say, There is no God (Mal 2:17). And these reproofs to them are warnings to us.

INTRODUCTION TO MALACHI 2 This chapter contains a reproof both of priests and people for their sins. It begins with the priests, Mal 2:1 and threatens, in case they attend not to glorify the name of the Lord, they and their blessings should be cursed, their seed corrupted, dung spread upon them, and they took away with it, Mal 2:2 and the end of this commandment being sent them, of giving glory to the name of God, was that the covenant might appear to be with Levi, or him that was typified by him, Mal 2:4 of which covenant some account is given, with the reason why the blessings of it were given to him, with whom it was, Mal 2:5 who is described by the true doctrine he preached; by the purity of his lips; by the peaceableness and righteousness of his walk and conversation; and by his usefulness and success in turning many from sin, Mal 2:6 and it being part of the priest's office to preserve true knowledge, and communicate it, it is the duty of the people to seek to him for it; since he is the messenger of the Lord, Mal 2:7 but as for the priests of those times the prophet respects, they were apostates from the way of the Lord; made others to stumble at the law, and corrupted the covenant; and therefore became contemptible, base, and mean, in the sight of the people, Mal 2:8 who are next reproved for their marrying with those of other nations, idolatrous persons; and using polygamy and divorces, which were a profanation of the covenant of their fathers; a piece of perfidy and treachery among themselves; an abomination to the Lord; a profanation of his holiness; and led to idolatry, Mal 2:10 wherefore they are threatened to be cut off from the tabernacles of Jacob, and their sacrifices to be rejected; insomuch that the altar is represented as covered with weeping and tears, because disregarded, Mal 2:12. The reason of which was, because marrying more wives than one, and these strange women, was dealing treacherously with their lawful wives; was contrary to the first creation of man, and the end of it; and therefore such practices ought to be avoided; and the rather, since putting away was hateful to the Lord, Mal 2:14 and the chapter is concluded with a charge against them, that they wearied the Lord with their wicked words; affirming that the Lord took delight in the men that did evil; and that there were no judgment, truth, nor righteousness, in him, Mal 2:17.

Yet ye say, Wherefore?.... What is the meaning of the women covering the altar with tears? as if they knew not what was the reason of it, when they were so notoriously guilty of breach of covenant with them; which is an instance of their impudence, as Abarbinel observes: or, "if ye say, wherefore?" as the Targum and Kimchi interpret the words; should you say, what is the reason why the Lord will not regard nor receive our offerings? the answer is ready, Because the Lord hath been witness between thee and the wife of thy youth: when espoused together in their youthful days, the Lord was present at that solemn contract, and saw the obligations they were laid under to each other, and he was called upon by both parties to be a witness of the same; and at the present time he was a witness how agreeably the wives of the Israelites had behaved towards their husbands, and how treacherously they had acted towards them; he saw and knew, that, whatever pretensions they made, they did not love them, nor behave as they should towards them; and therefore had just cause of complaint against them, and must be a witness for the one, and against the other: this sin of hating and divorcing their wives, or of marrying others besides them, which prevailed much in our Lord's time, is particularly mentioned, though they were guilty of many other sins, as a reason of the Lord's not accepting their offerings: the aggravations of it are, that they had broken a contract God was witness to, and dealt injuriously with wives they had espoused in the days of their youth; see Pro 2:17, against whom thou hast dealt treacherously; by divorce or polygamy: the Vulgate Latin version renders it, "whom thou hast despised": and the Septuagint and Arabic versions, "whom thou hast left"; divorced and took others, which arose from hatred and contempt of their former: other aggravations follow: yet is she thy companion; or, "and she is", or "though she is thy companion" (c): has been so in time past, and ought to be so still, and so accounted: the wife is a part of a man's self, is one flesh with him; a partaker of what he has; a partner with him in prosperity and adversity; a companion in life, civil and religious, and ought to remain so till death part them; for, whom God has put together, let no man put asunder: and the wife of thy covenant; wherefore either to divorce her, or marry another, was a breach of covenant; for by "covenant" is not meant the covenant of God made with the people of Israel, in which they both were; but the covenant of marriage made between them, and which was broken by such practices. (c) "et ipsa est socia tua", Montanus, Drusius, Burkius; "quum sit socia tua", Pagninus, Munster, Tigurine version, Junius & Tremellius, Piscator, Cocceius.

(v. 13 ff.) And you have done this again, covering the altar of the Lord with tears, weeping and groaning, so that I will no longer look upon your sacrifices or accept anything pleasing from your hands. Yet you ask, 'Why?' Because the Lord has been witness between you and the wife of your youth, whom you have despised, though she is your companion and your wife by covenant. Did not one God create us all? Did not one God give us life and breath? And what does one seek, except the seed of God? Therefore, guard your spirit and do not despise the wife of your youth. When you have hatred, let it go, says the Lord God of Israel; but iniquity will cover its clothing, says the Lord of hosts: guard your spirit and do not despise. LXX: And you have done these things that I hated: you covered the altar of the Lord with tears, weeping and groaning, looking for a sacrifice still worthy of labor, or to receive something acceptable from your hands. And you said, why? Because the Lord has testified between you and the wife of your youth, whom you have abandoned, and she is your companion, and the wife of your covenant, and no other person has done this, and the remainder of your spirit. And you said, what else does God seek besides offspring? And guard in your spirit, and do not abandon the wife of your youth. But if you hate her and divorce her, says the Lord God of Israel, he will cover your thoughts of wickedness, says the Almighty Lord. And guard in your spirit, and do not abandon. Let us interpret the story, and connecting short sentences to each verse, let us discuss what has been handed down to us from the Hebrews. The abandoned wives of the Israelites, contemplating the women of foreign nations in the beds of their husbands, sought refuge only in God's help, prostrating themselves before the altar of the Lord for 966 days and nights with tears, groans, and wails, causing envy towards His providence; because He did not regard human affairs and did not alleviate their miseries. Where God says that he cannot accept sacrifice and offering from the hands of priests who have committed these things, being hindered by the weeping and lamentations of their wives, and moreover, he asks why he does not accept sacrifice from their hands, and immediately he declares: Because the Lord has testified between you and the wife of your youth, whom you have despised, saying: Because of this, a man will leave his father and mother and cling to his wife, and the two will become one flesh (Gen. II, 24): and therefore she is called a partner and wife of union and covenant, who was made from the rib of man by God. And the remainder of his spirit, whether of God, as some suppose, or of the husband, as others suspect, because on this account it seems that, in a certain manner, one soul exists in two (persons), with the spirit and mind united. Therefore, when one (person) has made both the man and the woman, on this account the conjunction of both was made by God, so that children would be born. For there is only one God, what does he seek except the seed of God, that is, children generated from the Israelite stock? So when you have fruitful wives and rejoice in children, why do you seek the beauty of women, which is suitable for prostitutes, not for wives? Therefore, God commands through the prophet and says: Guard your spirit; do not be led astray by desire, so that you are not overcome by the love of strangers. And do not despise the wife of your youth, who was first joined to you in virgin marriage, let her remain with you until old age. But it could happen that the rulers, priests, Levites, and people would respond: God commanded through Moses that when we hate our wives, we should divorce them. And it is written: You say to me that it is written: When you hate your wife, divorce her, says the Lord God of Israel (Deut. XXIV). And immediately he replied: Indeed, this is a commandment in the Law, but because of the hardness of your hearts. Which the Lord further expounds in the Gospel: But whoever, except for the cause of fornication, unjustly divorces his wife (Mat. V, 52), his garment of iniquity will cover him, that is, the body in which the soul is clothed, says the Lord of hosts: so that he may be punished in the same way he sinned. Therefore, in this dissolved question, it inculcates and repeats what it said above: Guard your spirit, and do not despise, either the guardianship of your spirit, or certainly a wife, if she is poor or ugly. What we specifically explained according to the book of Ezra concerning abandoned wives, some people believe this statement is generally against those who plunder the possessions of others and unjustly amass wealth, daring to offer gifts to God, which it says it cannot accept, forbidden by the tears of those who have been devastated, and by weeping and groaning. And it is fitting to apply this testimony to that place: Honor God from your just labors (Prov, III, 9). But they also mix in this feeling, those who on account of the loss of family property, the death of their children, shipwreck, and other things that pertain to the loss of worldly possessions, are turned to weeping, and give themselves wholly to mourning and lamentation: not with the strength of mind and hope in God, and disregard everything for the rewards of the future; even if they direct their prayers to God, they are not received by him, because they are defiled by unseemly and incongruous lamentations for a man. But as for what follows: Because the Lord has testified between you and the wife of your youth, whom you have despised; and she is your partner, and the wife of your covenant or testament; and no other has done so; and the remnants of your spirit are interpreted in such a way that they say the natural understanding of the wife of your youth, and the law written in the heart, which is inherent in all human beings. Therefore, even the nations without the law of God do the things that are of the law. And about this wife, it is preached in Proverbs: A wife is joined to a man by God (Prov. XIX, 24); and we are commanded to drink from our own wells and fountains, and let no one share in drinking, and to take delight in the wife of our youth. This wife even impels us to say to the gullible: God will judge, and God will see (Judges VII, 13); and I leave all things to be judged between me and you, about which even Ecclesiastes speaks: And live your life with the woman whom you have loved all the days of your vanity, which have been given to you under the sun (Eccl. IX, 9). This wife is the remaining spirit of ours, because she is always joined to our perception: and if she departs from us, we immediately offend God, and our impiety covers us. Hence it is again suggested: Keep your spirit (Galatians 6), not the flesh in which those who are cannot please God, not the soul: For the animalistic man does not receive those things which are of the spirit (1 Corinthians 2:14); but the spirit: for the Spirit intercedes for us with unspeakable groanings (Romans 8:16).

REPROOF OF THE PRIESTS FOR VIOLATING THE COVENANT; AND THE PEOPLE ALSO FOR MIXED MARRIAGES AND UNFAITHFULNESS. (Mal. 2:1-17) 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].

Wherefore?--Why does God reject our offerings? Lord . . . witness between thee and . . . wife--(so Gen 31:49-50). of thy youth--The Jews still marry very young, the husband often being but thirteen years of age, the wife younger (Pro 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" (Pro 2:17), and to it the reference may be (Gen 2:24; Mat 19:6; Co1 7:10).