มาลาคี 2:3 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.

Behold, I will corrupt your seed,.... Or, "the seed for you" (r); that is, for your sake, as Kimchi and Ben Melech explain it; meaning the seed they cast into the earth, which the Lord threatens to corrupt and destroy; so that it should not spring up again, and bring forth any increase: or, "rebuke" (s) it, as the word sometimes signifies; and so the Targum, "behold, I will rebuke you in the increase, the fruit (son) of the seed.'' The sense is the same; corrupting the seed being a rebuke to them; and rebuking the seed being a corruption of that, or hindering it from growing up. It is a threatening of a sore famine that should be in the Jewish nation; and which Cocceius thinks was that which happened in the days of Claudius Caesar, Act 11:28. The Septuagint version renders it, "behold, I separate to you the shoulder"; the Arabic version, "the right hand", or arm; and the Vulgate Latin is, "behold, I will cast forth to you the arm"; the right shoulder of the sacrifice, which was given to the priests, and here threatened to be cast to them with indignation, Lev 7:32 but the former sense is best: and spread dung upon your faces, even the dung of your solemn feasts; that is, the dung of their beasts which were slain for sacrifice at their solemn feasts: so this word is used for a beast offered for sacrifice at a festival, Psa 118:27. The sense is, that their sacrifices and solemn feasts were so far from being acceptable to God, that he would reject both them and their persons, and would cast the very dung of the creatures brought for sacrifice into their faces, and spread it over them: a phrase expressive of the utmost contempt of them, and of exposing them to the greatest shame and confusion for their sins. So the Targum, "I will make manifest the shame of your sins upon your faces; and will cause to cease the magnificence of your feasts.'' The Septuagint render it, the ventricle, or "maw"; which was given to the priests, Deu 18:3 and in which the dung was contained: and one shall take you away with it; with the dung spread upon them; they looking like a heap of dung, being covered with it, and had in no more account than that: or "to it" (t); that is, as Jarchi explains it, to the dung of the beasts of your sacrifices they shall carry you; or you shall be carried to it, that ye may be rejected and despised as that. Kimchi's note is "the iniquity (you are guilty of) shall carry you to this contempt; measure for measure; you have despised me, and ye shall be despised:'' or "with him", or "to himself" (u); meaning he, or it that shall take them away; either the wind or dung; or the enemy, as Aben Ezra interprets it; by whom the Romans may be designed, who took them away out of their own land, and carried them captive. According to the Septuagint, Syriac, and Arabic versions, this is to be understood of God, who render the words, "I will take you together", or "with it". (r) "propter vos", Munster, Drusius. (s) "increpabo", Tigurine version; "increpo", Drusius, Cocceius; "increpans", Burkius. (t) , Sept.; "ad istud", so some in Vatablus, De Dieu. (u) "Ad se", Pagninus, Montanus, Munster, Tigurine version: Junius & Tremellius, Piscator, Drusius, Calvin, Burkius.

(Vers. 3, 4.) Behold, I will cast the branch to you, and I will scatter the refuse of your solemnities upon your faces, and it shall take you away with it. And you shall know that I have sent this commandment to you, that my covenant might be with Levi, says the Lord of hosts. LXX: Behold, I will separate for you the shoulder, and I will scatter the belly upon your faces, the belly of your solemnities, and I will take you together: and you shall know that I have sent this commandment to you, that my testament may be with the Levites, says the Lord Almighty. Because he speaks to the priests, he says: I will cast in your faces those things which you consider holier in the Law, and which have been forgiven to you by God as a gift of virtues from sacrifices: The arm, which the Seventy translated as shoulder, that is, the right arm of the animal. And I will scatter, he says, the dung, that is, the abdomen; or according to the Hebrews, excrement, that is, Phares, metaphorically using the term to refer to what contains, calling that which is contained, for the priests received both the arm and the chest, as well as the tongue and the abdomen, and those things which are described in Leviticus (Lev. VII and IX) from sacrifices. He testifies that all these things are cast away for their sins, and that they are sent upon the faces of the priests (Num. 18; Deut. 18), so that those who offer may be such as those things that are offered. And He says that He will take you with Him, that is, the dung of your solemnities, so that the filthy faces may be defiled by the mixture of foul dung, and from that which I cast away from you, you may understand that I am He who once chose your father Levi, and through Levi Aaron, and granted you the glory of the priesthood, so that it might be My covenant or testament with Levi, and he might minister to Me in an eternal priesthood. Note that 'Brit' in Hebrew is translated as 'pact' or 'covenant' by Aquila, 'testament' by the LXX, and in many places in Scripture, 'testament' does not mean the will of the deceased, but a covenant of the living. God desired that all people, especially priests, not have any blemish and adorn their shoulder or arm with good works. A good conscience is signified by the heart, holy confession by the tongue, so that what we believe in our hearts for righteousness, we confess with our mouths for salvation (Romans 10). In the stomach, there is nothing deadly; but rather that which sustains and nourishes our life: for if food is not digested in the stomach and its juice irrigates the body, it becomes weak and leads to death. However, we turn everything the opposite way, so that the Lord may reject us or separate our works from the works of the saints, and it is prescribed for us to anoint our heads (Matt. VI) and to wash our faces from the filth of sins while fasting, and to contemplate the glory of the Lord with unveiled face (III Cor. III). Now we say: Confusion covers my face (Ps. XLIII, 16) and like Cain, our face falls (Gen. IV), and we cannot fulfill what is commanded: Lift up your eyes and see (Jer. XIII, 20); but we have faces covered with the filth of vices and we say: My wounds have putrefied and have become corrupt, because of my foolishness (Ps. XXXVII, 6). Wherefore all these things are turned into dung, as the Scripture saith: And he shall take you with him as dung, even the faces of our sacrifices which ought to have come full and clean to the solemnities of God, and to eat the flesh of the lamb shod with shoes (Exod. XII), or after seven weeks, to offer the fruits of our works to God (Lev. XXIII), or to live passing through in the tabernacles of this world, and to say: I am a stranger and a pilgrim, as were all my fathers (Ps. XXXVIII). And because for this reason we translate: He will take you with himself to the dung, the Septuagint translated it as: I will take you together, intelligence is added, that after the priests have been covered with disgrace and ignominy, and have recognized their sin and repented, then they shall be taken by the Lord, and it is fitting for this meaning what follows: And you shall know that I have sent this commandment to you. But the interpretation that seems true to me is superior, lest between the words of threat, he may have inserted words of flattery, especially since even the things that follow sound like God's indignation.

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].

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 (Deu 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 (Kg1 14:10; compare Jer 16:4; Jer 22:19).