Malaquias 2
John Phillips · Citado em PreceptAustin
Malaquias 2
Phillips - Levi was inspired by the fear of the living God and as a result God gave him a threefold ministry: he was an example to all by his words, his walk, and his witness. He was an example by his words in that "the law of truth was in his mouth" (Mal 2:6). He upheld the inerrancy, inspiration, and infallibility of the Word of God. Levi was an example by his walk in that "he walked with [God] in peace and equity." His conduct was such that he enjoyed the constant smile of God's approval and the conscious sweetness of His presence. Levi was an example by his witness in that he "did turn many away from iniquity." He did away with apostasy, put the fear of God into the rank and file, defended the faith, and encouraged those who wanted to live for God. (Ibid) Steven
Malaquias 2
Phillips adds "The priestly vocation involved the Scriptures as well as the sacrifices. Occupation with the Scriptures was the first duty of the priest-far more important than his ceremonial duties (Leviticus 10:8-11; Deuteronomy 17:9-11). The priest was to uphold the truth of God." Messenger (04397) (malak) is one who bears a message (a notice, word or communication, written or verbal, sent from one person to another) or does an errand. Edward Hindson - The priest is the God-intended means of communication between God and man. His life and message should be such that man would seek him out to find out what God says about everything. No man had a higher privilege than the priest of the Old Testament. It is matched (and perhaps exceeded) only by the minister of God in the New Testament economy. (KJV Bible Commentary) Preserve (08104) (shamar) mean to keep, to watch over, to be on one's guard. Adam and Ever were to watch over the Garden of Eden (Ge 2:15)! "Preserve" has the idea of storing up or treasuring in the mind the principles of God's Word and the knowledge of Him. The Septuagint translates shamar with verb phulasso meaning to guard as in the following passages... 1 Timothy 6:20 O Timothy, guard (aorist imperative = command to do it now, speaks of urgency!) what has been entrusted to you, avoiding worldly and empty chatter and the opposing arguments of what is falsely called "knowledge "-- 2 Timothy 1:14-note Guard (aorist imperative = command to do it now, speaks of urgency!), through the Holy Spirit Who dwells in us, the treasure which has been entrusted to you. 2 Peter 3:17-note You therefore, beloved, knowing this beforehand, be on your guard (present imperative - continually guarding even as a sentinel guards a military post) so that you are not carried away by the error of unprincipled men and fall from your own steadfastness, Steven
Malaquias 2
Phillips applies this section - Like the skeptical theologians who today destroy the faith of eager young seminary students, and like the Bible-denying ministers who from their pulpits destroy the souls of millions, the godless religious professionals of Malachi's day evoked the displeasure of God. We know from history where the kind of Bible teaching taking root in Malachi's day led. A cumbersome system of rabbinical interpretation and tradition evolved. To the written and inspired Word of God, the rabbis added what they called the oral law, which in essence consisted of their manmade traditions. Their additions to Scripture included the Halacha, a record of rabbinical decisions on questions of ritual; the Mishna, a code resulting from those decisions; the Gemara, a commentary on the Mishna; the Midrashic commentaries on the Old Testament; and the Haggada,ritual readings for the first evening of Passover. And so the Talmud developed and the Cabbala. The Cabbala consisted of mystical interpretations and far-fetched speculations similar to the allegorizing of Origen. By the time of Christ, much of the oral law was well-developed. It was a vast and still-growing encyclopedic accumulation of sense and nonsense, truth and trash, legitimate commentary and worthless tradition. Attacking the oral law cost Christ His life. After the fall of Jerusalem and the discontinuance of the sacrifices, the oral law took new wings. In spite of efforts by saner Jewish scholars to restrain it, it flourished like a vigorous weed in fertile soil. The oral law stifled any hope that the Jews as a nation might turn to Christ, for it locked them into a pattern of Christ-rejecting unbelief. In Malachi's day, then, besides the problem of priests who regarded their work in connection with the sacrifices as a tedious but well-paying job, there was the problem of priests who, along with the scribes and rabbis, regarded their work in connection with the Scriptures as an opportunity for playing an elaborate game of Bible trivia. Their interpretive theories were as far removed from genuine Old Testament Judaism as modern liberal theology is from New Testament Christianity. Malachi 2:9 "So I also have made you despised and abased before all the people, just as you are not keeping My ways but are showing partiality in the instruction.: (made: Mal 2:3 1Sa 2:30 Pr 10:7 Da 12:2,3 Mic 3:6,7) (before: 1Ki 22:28 Jer 28:15,16 29:20-22,31,32 Eze 13:12-16,21 Mk 7:13,14 Lk 20:45-47) (but: Mal 2:8 Mt 5:21,22,27,28,33-37,43,44 19:17,18 23:16-24 Mk 7:8-13 Lk 10:29 11:42 Ro 7:7-10) NET Malachi "Therefore, I have caused you to be ignored and belittled before all people to the extent to which you are not following after me and are showing partiality in your instruction." Young's Literal - And I also, I have made you despised and low before all the people, Because ye are not keeping My ways, And are accepting persons in the law. So (therefore) - Whenever you encounter a term of conclusion, always pause and ponder the text and the context! I also have made you despised and abased before all the people - The punishment to the priests is viewed here as already having begun ("have made"). MacKay adds that "‘I’ is emphatic, ‘I on my part’, and sets the LORD’s action over against the priests’ failure." Despised (0959) (baza/bazah [word study] is from a root meaning to accord little worth to something) means to disdain or to hold in contempt. Bazah is used in a number of places to mean “despise” in the sense of treating someone or something as totally insignificant or worthless. This verb is used 4x in Malachi (Mal 1:6, 7, 12, 2:9). Abased ((08217)(shaphal) is an adjective meaning low, deep, humble. It can mean literally physically low or deep (of skin examined for leprosy - Lev 13:20-21, 26), of a low height (Ezek 17:6; 17:24). The most important uses of shaphal are figurative and describe abasement, humbling, humility. In Job 5:11 we read "He sets on high those who are lowly (Heb = shaphal; Lxx = tapeinos = humble). And again in Ps 138:6 we read "He regards the lowly (shaphal; Lxx = tapeinos)." Pr 16:19 says "It is better to be of a humble (shaphal) spirit with the lowly." (cp Pr 29:23 = humble spirit - shaphal; tapeinophrosune = humility of mind, Ezek 21:26 = "that which is low" - shaphal; tapeinoo) Abase (Webster, 1828) - The literal sense of abase is to lower or depress, to throw or cast down, To cast down; to reduce low; to depress; to humble; to degrade; applied to the passions, rank, office, and condition in life. In one of my favorite passages in Isaiah we read "For thus says the high and exalted One Who lives forever, whose name is Holy, “I dwell [on] a high and holy place, And [also] with the contrite and lowly of spirit In order to revive the spirit of the lowly And to revive the heart of the contrite." (Isa 57:15) Lxx translates shaphal here with the verb pariemi which in the perfect passive (as it is here) describes a loosened grip of the hands which connotes the ideas of tired, drooping, discouraged, ready to give up (Heb 12:12 = hands that are weak). Baker - It refers to a tree being low (Ezek. 17:24) but often refers in a figurative way to low social positions (2 Sam. 6:22). It describes a short tree or a shrub in a parable (Ezek. 17:6). It has the sense of a humble, despondent, meek, or contrite spirit (Isa. 57:15). TWOT - The most frequent use of the root is in those passages dealing with God's threat or promise to bring low and abase those who are haughty and proud, while he exalts those who have walked humbly before him. The humbling and restoration of Nebuchadnezzar in Dan 4 affords a graphic example. Even though this passage is in Aramaic, verse 34, which is part of the king's testimony, uses the root shepol in exactly the same sense as in Hebrew, "He is able to humble those who walk in pride." Similarly Da 5:19, also Aramaic and 1Sa 2:7, Hannah's prayer, and 2Sam 22:28, David's testimony. NIDOTTE - The most frequent use of the root is in passages dealing with God’s threat or promise to bring low and abase human haughtiness and pride while He exalts those who have walked humbly before Him. Typical of the tenor of these references is the context of Isa 2:6–22, where the pride that is censured is the lack of humility before Yahweh. Pride is the cardinal sin for Isaiah, containing within it all other sins. Like pride, idolatry is condemned for its failure to observe the right order within society as a whole. Conversely, the implication is that humility sees the universe as ordered, taking its rationale and meaning from God’s supreme place in it as Creator and Sustainer. If pride as the root of all evil is the human step of self-assertion that places human beings outside of their proper place in creation, then humility is the acceptance of the distance that separates humankind from God and the awareness of the place designated for it in the scale of being under God’s providence. Shaphal - 18v - NAS - abased(1), deeper(2), humble(3), low(3), lower(2), lowest(1), lowly(5), subjection(1), which is low(1). Lev 13:20f, 26; 14:37; 2 Sam 6:22; Job 5:11; Ps 138:6; Prov 16:19; 29:23; Eccl 12:4; Isa 57:15; Ezek 17:6, 14, 24; 21:26; 29:14f; Mal 2:9 Showing partiality (יִשָׂא פָנֶיךָ) - Young's Literal has "are accepting persons (literally = face) in the law." The Lxx translated literally is "receive face." Expositor's explains that "The expression יִשָׂא פָנֶיךָ (yiśśā pāneyā, “accept you”) is an interesting Hebrew idiom. Literally it reads, “He will lift up your face.” The picture of Esther before Ahasuerus comes to mind. If he accepted her, he would extend the scepter, and she could lift her bowed head. Rejection meant she would back out the door with head bowed (Esther 4:10–11, 5:1–2)." Showing partiality in the instruction - The priests were partial in interpreting the law to the various social classes (Lev 19:15). When they were not fair with all people in applying God's law, they transgressed His law. God is not partial to one group over another (Dt 1:17, Dt 10:17). We must not show partiality either (cf 1Ti 5:21, James 2:1-10). Micah 3:11 confronted the same problem: Her leaders pronounce judgment for a bribe, Her priests instruct for a price, And her prophets divine for money. Yet they lean on the LORD saying, “Is not the LORD in our midst? Calamity will not come upon us.” Steven
Malaquias 2
Phillips - God was the Father of the Hebrew people not only as their Creator, but also as their Covenantor. Peter Verhoef - It is important to note how Malachi has formulated his question. He deliberately uses the word bāra “to create,” because he wants to stress the exceptional character of Israel’s origin as God’s covenant people. At the same time he endorses the intimate relationship between the members of that people by stressing the oneness of the God who created them....Against the background of the undeniable fact that God is Israel’s Father and Creator, that they have one origin and therefore are intimately related to one another, it is inconceivable that the members of this people should break the faith among themselves. Why then are we faithless to one another? Why do we not honor the exceptional and spiritual unity which binds us together as members of God’s covenant people? (NICOT) Taylor - The function of the first two questions is to stress the seriousness of the following charge in Mal 2:10–15a and thus to motivate the command in Mal 2:15–16 not to “break faith. (New American Commentary). So what is the point of emphasizing that Israel had one Father, one Creator? Their origin from one Father should have created a "family" atmosphere so to speak, in which they would have had special concern for each other. Why do we deal treacherously - ESV = "Why then are we faithless to one another"; NET = "Why do we betray one another"; GWT = "Why are we unfaithful to each other?" Deal treacherously (0898)(bagad) means deceitfully, unfaithfully. Kaiser explains "Since the people of Israel are sons and daughters of the same covenant, the question arises: “Why do we deal treacherously with one another by profaning the covenant of the fathers?” (v. 10b). Every form of the people’s sins, including marrying foreign women who did not believe in their Lord, divorcing the wives they had married in their youth and joining themselves to foreign gods, was an act of treachery against the whole body—not to mention an act of treachery against God. Where was the instruction from the lips of the Levites? How could people profess to be partners in the covenant of God yet commit spiritual and physical harlotry? God had called His people to be His “special possession,” a “holy nation” (Ex. 19:5–6), His “son” and His “firstborn” (Ex. 4:22). But look at them now!" Profane the covenant - Profane is the Hebrew word chalal, the same word translated violate in Psalm 89 where God declares.. "My covenant I will not violate, Nor will I alter the utterance of My lips." (Psalm 89:34-note) God is a God Who "not change" (Malachi 3:6-note), so that even though Israel "violated" her covenant, Jehovah, the "Covenant Keeping God" would not "violate" His covenant with them! John
Malaquias 2
Phillips - In spite of this practical denial of the true faith, the Jews were making a hypocritical attempt to keep up the appearance of orthodoxy. So Malachi looked next at their sin of mockery. They continued to bring offerings "unto the Lord of hosts," but the Lord threatened to "cut off" anyone who thought he could deceive God in this brazen way (Mal 2:12). No matter who the hypocrite was-master or scholar-God would not tolerate such mockery. Malachi 2:13 "This is another thing you do: you cover the altar of the LORD with tears, with weeping and with groaning, because He no longer regards the offering or accepts it with favor from your hand.: (cover: Dt 15:9 1Sa 1:9,10 2Sa 13:19,20 Ps 78:34-37 Ec 4:1)(because: Dt 26:14 Ne 8:9-12 Pr 15:8, 21:27 Isa 1:11-15 Jer 6:20) DIVORCE IN THE CAMP David Levy - The United States has the highest divorce rate in the world-almost 50 percent. Many more couples are emotionally divorced from each other and would like to terminate their marriages. They stay together because of economics, children, or religious belief. Amazingly, 85 percent of divorced people try marriage a second time within five years. None of this is new. Twenty-five hundred years ago, divorce was a major problem in Judah....In the previous section, Malachi presented the sin and then the judgment that would follow. In this section he reversed the order, mentioning the judgment and then the sin. This is another thing you do - Malachi moves past the topic of intermarriages to breakage of marriages. Matthew Henry makes the excellent point This also have you done; this is the second article of the charge. For the way of sin is down-hill, and one violation of the covenant is an inlet to another. You cover the altar of the LORD - Who is "you?" Is it the divorced wives? That seems less likely because why would God cease to regard their offering? More likely as Phillips says "It seems that the guilty parties thought that an offering or two on the altar would square accounts with God." They were wasting their time for the Word says "The sacrifice of the wicked is an abomination (same strong word used in Mal 2:) to the LORD." (Pr 15:8-note) There offerings were external and were unaccompanied by internal change - no brokenness, no contrition, no repentance. David understood clearly the "sacrifice" Jehovah desired from a sinner writing... The sacrifices of God are a broken spirit; A broken and a contrite heart, O God, Thou wilt not despise. (Ps 51:17-note) Through Isaiah God asks faithless Israel... “What are your multiplied sacrifices to Me?” Says the LORD. “I have had enough of burnt offerings of rams, And the fat of fed cattle. And I take no pleasure in the blood of bulls, lambs, or goats. 12 “When you come to appear before Me, Who requires of you this trampling of My courts? 13 “Bring your worthless offerings no longer, Incense is an abomination to Me. New moon and sabbath, the calling of assemblies– I cannot endure iniquity and the solemn assembly. (Note the juxtaposition of evil and good, dark and light, unholy and holy! Such "sacrifices" are always unacceptable to the Most High and Holy God!) 14 “I hate your new moon festivals and your appointed feasts, They have become a burden to Me. I am weary of bearing them. 15 “So when you spread out your hands in prayer, I will hide My eyes from you, Yes, even though you multiply prayers, I will not listen. (Why?) Your hands are covered with blood. (Isa 1:11-15-note) The tears...weeping and...groaning are their reaction to God's punishment for their sins (intermarriage, divorce) and specifically the fact that He rejects their offerings. Levy - Here we see the epitome of hypocrisy and insensitivity. This calls to mind the judgment that struck Eli. He and his family were cut off from the priesthood because he refused to discipline the wicked practices of his two sons regarding their Tabernacle service (1Sa 2:29-35). He no longer regards the offering or accepts it with favor - Verhoef says "This, of course, is of great significance. The pleasure of the Lord is the very raison d’être of every offering. When an offering is not accepted with pleasure it fails in its intention to restore or affirm the communion with God. Their religious activities amounted to nothing. The communication with the Lord was broken. That is why they now cover the altar with tears, with weeping and wailing. We have every reason to believe that this sorrow did not come from a broken spirit and a contrite heart. It was not a “godly sorrow” that brings repentance and leads to salvation (2Co 7:10; cf. Hos 7:14), but rather a “worldly sorrow,” such as that of Cain (Ge 4:13, 14)." How were they made aware of the LORD's displeasure? For one thing Malachi, God's messenger, tells them, not to mention the crop failures described in Mal 3:10-12 which may have contributed to their understanding. See In Depth Sermons from Steven Cole on this section Malachi 2:10-12 God's Will for Whom You Marry Malachi 2:13-16 How to Avoid Divorce (Part 1) Malachi 2:13-16 How to Avoid Divorce (Part 2) Malachi 2:14 "Yet you say, 'For what reason?' Because the LORD has been a witness between you and the wife of your youth, against whom you have dealt treacherously, though she is your companion and your wife by covenant.: (For what reason: Mal 1:6,7 3:8 Pr 30:20 Isa 58:3 Jer 8:12) (Lord: Mal 3:5 Ge 31:50 Jud 11:10 1Sa 12:5 Jer 42:5 Mic 1:2)(wife: Mal 2:15 Pr 5:18,19 Ec 9:9 Isa 54:6)(companion: Ge 2:18 Pr 2:17 Song 1:15 Eze 16:8) DIVORCE COURT IS IN SESSION THE CHIEF WITNESS IS CALLED! NET Malachi 2:14 Yet you ask, "Why?" The LORD is testifying against you on behalf of the wife you married when you were young, to whom you have become unfaithful even though she is your companion and wife by law. For what reason? - They ask why God had rejected their sacrifices. The answer is crystal clear. The LORD has been a witness between you and the wife of your youth - This needs little explanation. Matthew
Malaquias 2
Phillips - The Jews attacked the providence of God by bringing up the worn-out argument of the prosperity of the wicked and the suffering of the righteous. Malachi's response indicated that God was sick of hearing the same old slanders served up by immoral people to justify their evil lifestyles. Ryrie - Not only had they tried to make evil...good, but they implied that God delighted in evil because He did not dispense immediate justice. THE DECEITFULNESS OF SIN How have we wearied Him (cf Mal 1:6, 7, Mal 3:8) - Their response is one of surprise and amazement! They fail to see themselves as God sees them (and don't we all do the same from time to time)! They wanted more specific details, confident that none would be forthcoming. So, instead of a humble, sorrowful response to the divine accusation they want an elaboration (implying that in their sin-stupefying state they had no idea of how they had wearied God!) As Moore writes "he extent of their depravity is evinced by the mode in which this charge was met. It was not met with penitent regret, or even silence, but with the insolent challenge." Sin is deceptive (Heb 3:13-note), and here we see the sinners oblivious and blind to their own sin, even to the point of questioning the righteousness and justice of God! See related discussion - Discussion of Deceitfulness of sin and Illustrations of Deceitfulness of sin. Where is the God of justice? (See discussion of His attribute - Justice) - While this is framed as a question, it is better viewed as their deceptive assertion that God is no longer interested in what is happening. Such a thought directly attacks not only His attribute of being Just, but also His attribute of Sovereignty, the truth that He is in control and has not vacated His throne or authority over all Creation. Pulpit Commentary paraphrases their question "Why does not God perform His promises to Israel, and execute vengeance on the enemy?" Malachi will explain He is present and His judgment is swift! (cp Mal 3:1-6). Isaiah reminds Israel... Therefore the LORD longs to be gracious to you, and therefore He waits on high to have compassion on you. For the LORD is a God of justice; How blessed are all those who long for Him. (Isa 30:18, cf God's promise of justice in Isa 13:11) Sometimes when we do not see God act swiftly to bring about justice, we fall into the trap of thinking He is not going to mete our justice, even as Solomon warned... Because the sentence against an evil deed is not executed quickly, therefore the hearts of the sons of men among them are given fully to do evil. (Eccl 8:11)