The Book of Malachi
“The book of Malachi concluded the so-called Minor Prophets. Indeed, it concluded the Christian Old Testament, and did so with a glance (4:5-6) at the coming Elijah, whom the Synoptic Gospels (Matt. 11:10-14; Mk. 9:13; Lk. 7:24) identified with John the Baptist. The Hebrew Bible, of course, concluded with the Writings, but Malachi closed the Book of the Twelve (Hosea to Malachi), the prophetic corpus (Isaiah to Malachi), and the 'Law and the Prophets' (Genesis to Malachi)” (NCBC, Malachi, 149). As a result, most scholars believe that Malachi is the last of the prophets and because of the mention of “governor” (1:8), and not “king”, the book is generally dated at or after the time of Nehemiah’s second return to Jerusalem in 433 B.C.
It is doubtful if “Malachi” is a name or just a noun the meaning of which is “my messenger”. The LXX (Greek translation) took the latter option and translated 1:1 as “The burden of the word of the Lord to Israel by the hand of His messenger”. I am inclined to side with the LXX in that unlike other books of the prophets, this is essentially a “one-message” oracle with no interaction between the messenger and the Lord.
Two things are likely stand out to you as you reflect on this book. One is the unusual formula used by the Lord to rebuke the people (mainly the priests), starting with a charge by the Lord, followed with a question of dispute by the hearers and a solemn presentation of evidence of the charge by the Lord. The second thing is the very practical issues raised by the Lord, though they are grown out of the spiritual apathy of the time when the temple had been rebuilt, and the people as well as the priests showed contempt to the law of Moses as in the offering of sub-standard sacrifices, the withholding of their tithes, and taking of gentile wives, likely forsaking the wives of their youth in the process. Such issues are so relevant to the church of Jesus Christ today as well.
1:2-5—1st Dispute: “How have You Loved Us?”
(1) Why would the people doubt if God has loved them?
(2) What does the Lord use to prove His love for Israel, His people? (v. 2; see Rom. 9: 10-13 as well)
(3) What will the Lord do to the defiant Edom?
(4) How does His treatment of Edom show His love for Israel?
(5) What should Israel learn from the example of Edom?
1:6-14—2nd Dispute: “How have We Shown Contempt for Your Name?”
(6) Who are the ones guilty of contempt against the Lord? (v. 6)
(7) Why and how should they show respect to God? (v. 6)
(8) By denying their contempt and defilement (vv. 6-7), what does it tell you about the spiritual condition of the priests?
(9) They might not have said out aloud that “the Lord’s table is contemptible”, but what have they done that reveals their contempt against the Lord and His table? (v. 8)
(10) Why would they dare to offer lame or diseased animals, contrary to the plain teachings by the Law of Moses? (Lev. 1:3; Deut. 15:21)
a. What is the motive or reason behind such acts? (v. 13)
b. V. 14 makes clear that it is not a matter of not being able to afford the sacrifice, what then is the reason for not honoring their vow in this respect?
(11) Given their contempt, the Lord shows His rejection of His people:
a. What does the Lord ask the priests to do? (v. 10)
b. What judgment does the Lord pronounce on them? (v. 14)
(12) Since the name of the Lord is not revered by Israel, what will happen to God’s name? (vv.11, 14b) What does it mean?
(13) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
瑪拉基書
“瑪拉基書總結了舊約被稱為小先知書的部份；也總結了基督教舊約全書。就在這總結時給我們畧窺到將臨的以利亞(4:5-6) ，即符類福音記載的施洗約翰(太 11:10-14; 可 9:13; 路7:24) 。希伯來文的舊約聖經以”Writings/歷史書”作結束，以瑪拉基書則為「十二小先知—由何西阿到瑪拉基」，其他「（大小）先知—以賽亞到瑪拉基」和「律法與先知—創世記到瑪拉基」眾書卷的總結” (NCBC, Malachi, 149). 。故此，一般解經家相信瑪拉基確是舊約最後的一位先知，因書中1:8提到「省長」，而非君王。一般相信這書是尼希米第二次回到耶路撒冷時(即主前433年後) 的作品。
不過，「瑪拉基」(意即我的使者)是否人名，或是一個普通的名詞就不詳。舊約希臘文聖經（七十士譯本）即以普通名詞看待，把1:1譯為：“耶和華的默示藉著祂的使者傳給以色列” 。我個人偏向這繙譯，因為這書看來是一個信息，內中沒有像其他大部份先知書那樣，有先知與默示的神的對話。
在思想這書時，你會察覺到至少兩個特點。第一，這書主要採用辯駁的形式來表達其中的教訓；先有神說的話(多是責備之言) ，後有百姓立即的反駁，跟著有神拿出責備的証據。第二，書中所責備的錯失，與今天教會信徒仍犯的錯誤甚為相似。瑪拉基的時代，如上文提到，是被毀的聖殿已重建，但百姓與祭司卻藐視摩西的律法，包括 獻上有殘疾的祭牲、不再納什一奉獻、迎娶拜偶像的外邦女子、更盛行離婚。這類屬靈的光景與今天豈不相似嗎？
1:2-5—反駁(一) ：“祢在何事上愛我們呢？”
(1) 為何百姓會懷疑神是否愛他們？
(2) 神以什麼來證明祂對以色列的愛？(1:2; 亦參羅9:10-13)
(3) 神要怎樣處理頑梗的以東？
(4) 神對以東的處理怎樣顯出祂對以色列的愛？
(5) 以色列當從以東的事例學到什麼功課？
1:6-14—反駁(二)和(三) ：“我們在何事上藐視祢的名 呢？”
(6) 是什麼人藐視神的名？(1:6)
(7) 他們為何本該敬畏神？(1:6)
(8) 他們這樣的藐視和污穢，還在反駁，顯示出這些祭司陷在什麼光景中？
(9) 或許他們沒有開聲說，但實際上他們是怎樣藐視耶和華的桌子？(1:8)
(10) 為何他們竟敢公然的違反摩西的律法，獻上瘸腿與有病的祭牲？(利1:3；申15:21)
a. 動機或原因是什麼？(1:13)
b. 1:14明顯指出這樣的行為並非與貧窮有關：這樣許願不還的原因是什麼？
(11) 神因他們的藐視，就拒絕接納他們：
a. 神吩咐祭司怎樣做？(10)
b. 神亦要怎樣審判他們？(1:14)
(12) 以色列既藐視神的名將帶給外邦什麼的影響？(1:11, 14b)
(13) 今日你得到的主要提醒是什麼?你會怎樣應用在你的生命中?
“ 'Was not Esau Jacob’s brother?' declares the LORD. 'Yet I have loved Jacob, but Esau I have hated, and I have turned his hill country into a wasteland and left his inheritance to the desert jackals'.” (Mal. 1:2-3)
As we draw closer in our study of the OT to what is known as the 400 years of silence during which no more prophets were sent by the Lord among the Israelites, God sent His messenger for the last time to call Israel to repentance before He sent His Son among them. By then, the prophecies concerning the destruction of their nation and the temple had materialized, and the majority of the people were exiled into Babylon. But by God’s mercy, His promise of the return of the exiles had also come to pass and the temple was even rebuilt with successive urgings of prophets like Haggai and Zechariah and the leadership of Ezra and Nehemiah. But Israel’s return to Jerusalem and the temple was only external; there was not a genuine return to the Lord in their hearts. The fact that they were still living under foreign occupation appeared to cause them to doubt if God still loved them.
In other words, they failed to see that their sins were so great that they should be like Edom with their “hill country turned into a wasteland” and their inheritance “to the desert” (1:3). The fact that they had a remnant, were miraculously allowed to return to Jerusalem (Ezr. 1:1-3), and now had their temple, should make them understand how merciful God was to them. In the words of the Apostle Paul, it is evident that God loved them, not because they were better than Edom, but simply because of God’s sovereign choice (Rom. 9:13).
With this last message, the Lord uses Edom, their stubborn rebellion against Him and their fate — a people always under the wrath of God (1:4), to show how merciful and loving God is to His people and to warn them not to follow the footsteps of Edom.
The same message is for us as well in that if we get what we truly deserve, we should be judged with eternal damnation, and yet, of all peoples on earth, you and I have been chosen to know Christ and be saved from eternal death into eternal life. We certainly should not take our salvation lightly.
「耶和華說：以掃不是雅各的哥哥麼？我卻愛雅各，惡以掃，使他的山嶺荒涼，把他的地業交給曠野的野狗。」 (瑪1:2-3)
我們讀經終於來到舊約聖經最後的一卷，也是那「四百年緘默期」即將開始，在神差遣祂獨生愛子降世之前，最後一次差遣祂的使者來呼籲以色列悔改。在那時候，較早期的先知所預言的國破家亡，聖殿被毀，和他們要被擄到巴比倫的預言，已一一的應驗了。但在神極大的憐憫底下，祂所應許被擄歸回和聖殿重建的預言，亦已應驗了。在哈該和撒迦利亞的鼓勵下，也在以斯拉和尼希米的領導下，聖城和聖殿都得以重建。但聖城和聖殿只是在外表上重建了，以色列人的心卻還沒有真正的轉向神。或許，他們看到自己仍活在外邦人的管治之下，故此仍懷疑神是否仍愛他們？
換句話說，他們仍然看不到自己干犯神的罪是何等的嚴重；不領會到他們本該像以東一樣：“山嶺荒涼， 地業交給曠野的野狗”(1:3) 。神為他們保存了餘剩的人，也奇妙地帶領他們回到耶路撒冷(拉1:1-3) ，更再有聖殿來敬拜耶和華—這一切本該叫他們看到神是何等恩待他們。使徒保羅就指出，這正是神愛他們的明證，都不是因為以色列比以東好，乃單是神主權的愛（羅9:13）。
在這給以色列人最後的信息中，神以這頑梗的以東為例，特別稱他們為“耶和華永遠惱怒之民”(1:4) ，來顯出神對他們是可等長久忍耐，又有恩慈，以致他們得警惕，不隨從以東的腳踪行。
這信息也同樣是對我們說的，因為如果我們各人要得到應得的審判，我們恐怕都要進入地獄，面對永死的命運。但在千萬人中，我和你竟被揀選，得以成為神的兒女；藉著相信神的兒子基督，竟“不至滅亡，反得永生”( 約3:16) 。神主權的愛真是何等的希奇！
2:1-8—Violation of the Levi-Covenant (Continued)—Unlike Edom, they still could repent and be blessed:
(1) Warning of judgment #1 (vv. 2b-3a)—God will send a curse upon them.
a. What does it mean that God will curse their blessings (that they pronounce on the people)?
b. If their blessings become ineffective and meaningless, would people even care to be blessed by the priests? Do you think it is the ultimate curse to the priests? Why or why not? (Note: The word "descendants" of v. 3a can be translated as their “arms”, meaning the arms they use to pronounce blessings.)
(2) Judgment #2 (vv. 3b-4)
a. What does having sacrificial dung on the face of priests represent?
b. How do they treat the dung of the sacrificial animals? (Lev. 4:12; 16:27; Exod. 29:14)
c. What does having the priests carried off with dung mean? (Note: It did come to pass in subsequent Jewish history, especially during the desecration of the temple by Antiochus Epiphanes around 169-166 B.C.)
(3) The covenant with Levi (vv. 5-7)—See Num. 3:6-13
a. Why does the Lord call His covenant with Levi (appointing them to serve in His temple) as a covenant of “life and peace”? (v. 5)
b. Can “life in God” exist without “peace with God”?
c. With what attitude are the priests to serve? (v. 5b) Why?
d. How should they carry out such a sacred task? (v. 6)
e. In closing out this reminder, the Lord emphasizes the role of the priests as “the messenger of the Lord”— that is what the name, Malachi, implies (v. 7)
- What is the key task of the priests?
- Why is it so?
(4) The priests have violated the covenant (vv. 8-9)
a. What has been the result of their violation of the covenant? (v. 8)
b. What has already happened as their judgment? (v. 9a)
c. One more sin is added here in v. 9b:
- What is it?
- What does it mean? (see example in 2:11-12)
2:10-16—Breaching the Marriage Covenant
(5) What does having the Lord as their “Father” and “God” make them? (Exod. 19:5-6; 24:8)
(6) Why then is the violation of that covenant with God an act of unfaithfulness to one another? (v. 10)
(7) Two examples of such a violation of the covenant are rebuked here: The first one is the wrong kind of marriage (vv. 11-12)
a. What kind of foreign marriage is condemned by the Law of Moses? Why? (Exod. 34:15-16; Deut. 7:1-4)
b. Is the rebuke here necessarily against the marriage of gentile women? (v. 11)
c. Why is such a marriage a desecration of the sanctuary “the Lord loves”?
d. What should be done to such a man who “profanes the covenant of their ancestors”? (vv. 10, 12)
e. What does v. 12b imply?
(8) The second example of such a violation of the covenant is divorce which is also their “4th Dispute” with the Lord. (vv. 13-16)
a. What does their divorce do to their relationship with God? (v. 13)
b. Whose tears are those which flood the altar of the Lord?
c. How do they challenge God’s non-acceptance of their offerings? (v. 14)
d. God’s answer (vv. 15-16):
- Who is the witness to our marriage? (v. 14b)
- What does the Lord point out as the essence of being a married couple? (v. 14c)
- What is God’s purpose of marriage between one man and one woman? How does the unfaithfulness of a spouse violate that purpose of God? (Note: v. 15 is “extremely choppy. The word ehad (one) appears twice in this verse” (NCBC, 172). However translated, “one” appears to be the emphasis: one God and likely one flesh).
- Most commentators maintain v. 16 should be translated, “God hated divorce”. Apart from the reasons already mentioned, consider the following:
1. What is the reason given here in v. 16?
2. What does our Lord Jesus say about divorce? (Matt. 19:3ff)
- In commanding us not to be unfaithful, the Lord urges us “to guard your spirit” (v. 16c). What does it mean?
(9) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
2:1-8—廢棄神與利未所立的約—與以東不同，以色列人尚有悔改、蒙福的機會
(1) 審判的警告#1(2:2b-3a)—神的咒詛
a. 神如何咒詛他們（祭司）的祝福(應指他們向百姓所宣告的祝福) ？
b. 既是這樣，百姓會向祭司求祝福嗎？這對祭司是怎樣的審判？(註：2:3的「種子」可譯為「手/arm」—指祭司祝福的手)
(2) 審判的警告#2(2:3b-4)
a. 臉上被抹祭牲的糞是什麼審判？
b. 祭牲的糞是怎樣處理的？(利 4:12; 16:27；出29:14)
c. 與祭牲的糞一同除掉是什麼意思？(這審判的應驗包括了在主前大約169-166年，安提阿古伊凡爾斯褻瀆聖殿的事上)
(3) 與利未立的約(2:5-7)
a. 為何神稱與利未人立的是「生命與平安」的約？(2:5)
b. 沒有神的「平安」(或說與神和好) 是否可以享有神裡面的「生命」？
c. 祭司該持什麼態度事奉？(2:5b) 為什麼？
d. 祭司應如何實行這聖職？(2:6)
e. 在申明這約的結尾時，神指出祭司是「耶和華的使者」(正是“瑪拉基” 之意)
i. 作為使者(或信差) ，他們該如何裝備自己？(2:7)
ii. 原因何在？(2:7)
(4) 祭司廢約(2:8-9)
a. 他們廢約帶來什麼後果？(2:8)
b. 結果帶給他們自己什麼審判？(2:9a)
c. 2:9b指出他們廢約的其中一個原因：
i. 是什麼原因？
ii. 這是什麼意思？
2:10-16—毀婚約
(5) 以耶和華為他們的神、為他們的父，這是與神立了什麼約？（出19:5-6; 24:8）
(6) 為何以詭詐待弟兄(unfaithful) 是背棄了這約？(2:10)
(7) 列舉背約的兩例—例（一）：褻瀆神的婚姻(2:11-12)
a. 摩西律法禁止那一類與外邦人的婚約？(出34:15-16；申7:1-4)原因是什麼？
b. 2:11的 責備是否指所有與外邦女子的婚姻？
c. 為何這種婚姻褻瀆了神所喜愛的聖所？(the sanctuary the Lord loves)
d. 這樣背棄神與列祖所立的約的人，該受什麼的審判？(2:12)
e. 2:12論到這些人仍照常獻供物：這意味著什麼？
(8) 例（二）：離婚毀約—包括了他們第四個「反駁」(2:13-16)
a. 他們離婚毀約怎樣影響與神的關係？(2:13)
b. 遮蓋祭壇的是誰的眼淚？
c. 他們竟怎樣反駁？(2:14)
d. 神的回答(2:14b-16)
i. 誰是我們婚姻的見證人？(2:14b)
ii. 神指出婚約的要義是什麼？(2:14c)
iii. 神設立一夫一妻的婚姻制度其中是希望什麼？(2:15) 配偶的詭詐(或譯不忠) 如何破壞神這心意？(註：2:15的語句是“非常不順的。’ehad/壹’ —在這裡出現兩次”(NCBC, 172) 。不論如何繙譯，「一神」、「(二人成為)一體」是其重點)
iv. 神恨惡休妻(即離婚)：
1. 原因何在？(2:16b的直譯是：以強暴作衣裳)
2. 主耶穌如何論到休妻的事？(太19:3ff)
v. 在吩咐我們不要不忠時，神要我們當「謹守我們的靈」(直譯) ：這是什麼意思？(2:16b)
(9) 今日你得到的主要提醒是什麼?你會怎樣應用在你的生命中?
“My covenant was with him, a covenant of life and peace, and I gave them to him; this called for reverence and he revered me and stood in awe of my name.” (Mal. 2:5)
As God rebukes the sins of the priests, He recalls the covenant He made with Levi, choosing his descendants to serve as priests in His sanctuary. In this rendering of the duties and privilege of the Levites, we are reminded of the same sacred and awesome role of all God’s servants:
- It is a ministry that brings life and peace (2:5a): Indeed, there is no more important ministry that bringing people to reconcile with God and therefore inherit eternal life;
- It is a ministry that calls for reverence and awe (2:5b): Not only are we serving in the very presence of God, we cannot perform our duty apart from being empowered by the Holy Spirt;
- It is ministry that calls for God’s servant to walk their talk (2:6): In order that we could turn people from sin to God, we need to model what we preach by walking ourselves in peace (i.e. in harmony and intimate relationship with God) and in uprightness, or else we will be emptied of the power of the Spirit; and in particular
- God’s ministers are to be very careful with what they preach (v. 7). This is echoed by the instruction of the Apostle Paul to Timothy, “Watch your life and doctrine closely” (1 Tim. 4:16).
I still remember the first time I preached before a large crowd many years ago: My knees were knocking against one another behind the lectern. It was not so much a case of being afraid, but the sense of awesomeness in being a messenger of the Lord. As I have become relatively more “learned” and “experienced”, that sense of awesomeness has been waning. How much I wish I can reclaim it so that I can continue to totally rely on the Holy Spirit every time I stand behind the pulpit.
「我曾與他立生命和平安的約。我將這兩樣賜給他，使他存敬畏的心，他就敬畏我，懼怕我的名。」 (瑪2:5)
當神責備祭司時，祂提到與利未所立的約，揀選他的後裔作祭司，在神的聖所來事奉祂。神在這裡所論到這些利未人的權利與責任，其實也在提醒今日作神僕的，我們的職責也是何等的可畏和神聖。神說：
- 祂與我們作神僕所立的是「生命和平安」的約(2:5a) 。是的，那裡還有比帶領人到神面前與祂和好，承受永生的職事更重要！
- 因此，事奉的人需帶著「敬畏/reverence」與「懼怕/awe」(2:5b) 。是的，我們不但是站立在聖潔的神面前事奉，也是靠著祂聖潔的靈才能事奉。
- 事奉的人更需「以平安和正直」與神同行(2:6) 。意思是我們須言行一致才能領導別人離開罪孽。我們須要自己行在平安中，就是活在與神無阻隔的關係中；亦按神的話語行在正直中，免得失去聖靈的能力；
- 更要小心自己的嘴唇(2:7) ，謹慎自己口中所出的教訓。這正是保羅提醒提摩太：要他“謹慎自己和自己的教訓”( 提前4:16) 。
作了傳道這麼多年，我仍記得初初站講台的經歷。在一大群會眾的面前，我發覺自己的雙膝在發抖。不是因為怯場，乃是感覺到作神話語的使者那可畏的位份。現在，自己以為在事奉各方面都老練了，漸漸失去了當初「畏懼/in awe」的感覺。求主幫助我，重拾這神僕當有的敬畏與懼怕！
2:17—5th Dispute: “How have We Wearied Him?”
(1) In charging the people with having “wearied” Him with their words, the Lord points out what they like to say:
a. Do you think they actually said these words aloud?
b. If they did (which should be the case), what were they trying to say behind these words?
c. Do you find yourself saying the same thing, especially the latter question?
d. Why would such words weary the Lord?
3:1-5—The Sudden Coming of the Lord to His Temple—Having rebuked the people and especially the priests for their contempt of the temple, the violation of the Levi’s covenant and their marriage covenant, the Lord foretells His own coming:
(2) Who will precede His coming? Who is he? (4:5; Isa. 40:3-5; Matt. 3:3; 11:10; Mk. 1:2; Lk. 7:27)
(3) How has the prophecy of v. 1b been fulfilled? (Lk. 2:22, 41)
(4) Did the people recognize this fulfillment?
(5) During one of His first comings into the temple, He performed its cleansing twice (Jn. 2:13ff; Matt. 21:12ff):
a. How different would this cleansing be as described in Malachi? (3:2-3)
b. What is the purpose of this cleansing? (vv. 3b-4)
(6) Beyond the cleansing of the temple itself, what people would He deal with? (v. 5) Try to categorize these sinners (or the sins).
3:6-7—6th Dispute: “How are We to Return?”
(7) In calling them to return, why does the Lord emphasize the fact the “I the Lord do not change”? (v. 6)
(8) Why would the people reply by saying, “How are we to return”?
a. Does it mean they do not know how to return? Or
b. Do they think they have done enough to return?
c. What kind of people are they?
3:8-12—7th Dispute: “How are We Robbing You?”
(9) If the Lord makes the same charge in v. 8 against the people in the church today, do you think He would get the same reply as in v. 8b? Why or why not?
(10) Why does the Lord equate the non-compliance with the law of tithes and offerings as “robbing” Him? (Num. 18:21; Lev. 27:30)
(11) What do you think should be the reasons for tithes and offerings—simply an observation of the law?
(12) How does the Lord challenge the people to tithe to His house?
(13) Do you think God will necessarily keep this promise? Should this be the reason we tithe?
(14) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
2:17—反駁（五）：“我們在何事上煩瑣祂呢？”
(1) 神責備他們用言語煩瑣(wearied) 祂：
a. 你認為他們真的說出2:17b對神的批評嗎？
b. 如真是這樣說(神不會冤枉他們的) ，這些話的背後的信息是什麼？
c. 你曾否說過或心中想過類似的話？
d. 為何這些話叫神感到煩瑣(wearied) ？
3:1-5—神忽然進入祂的殿—在責備百姓，特別是祭司藐視、污穢聖所、廢利未之約和背棄婚約後，耶和華預告祂的降臨：
(2) 誰會先到為祂預備道路？他是誰？(4:5; 賽 40:3-5；馬 3:3; 11:10；可 1:2；路 7:27)
(3) 3:1b的預言是怎樣應驗了？(路 2:22, 41)
(4) 以色列人當時察覺到這預言的應驗嗎？
(5) 主耶穌在世上時曾兩度潔淨聖殿（約2:13ff; 太21:12ff）：
a. 這與瑪拉基書3:2-3所形容的有什麼分別？
b. 這裡的潔淨的目的是什麼？
(6) 除潔淨聖殿外，祂更要審判那些人？(3:5) 試把這裡的罪犯(或罪惡) 分類。
3:6-7—反駁（六）：“我們如何才是轉向呢？”
(7) 在呼籲他們回轉時，為何神先指出“我耶和華是不改變的”?(3:6)
(8) 為何百姓反駁說：“我們如何才是轉向呢？
a. 是否因他們不曉得如何？
b. 或是他們以為已作了足夠的回轉？
c. 你可以怎樣形容這樣的人？
3:8-12—反駁（七）：“我們在何事上奪取祢的供物呢？”
(9) 如果今天神向教會的信徒提出3:8a的指責，你認為會得到同一或相似的反駁嗎？為什麼？
(10) 為何神以他們沒有作什一的奉獻為「奪取」的祂呢？(參民 18:21；利27:30)
(11) 你認為奉獻的真諦是什麼？是否在乎遵守誡命？
(12) 神向百姓發出什麼挑戰？(3:10)
(13) 你認為神會真的這樣守這挑戰的承諾嗎？這該否是我們作什一奉獻的原因？
(14) 今日你得到的主要提醒是什麼?你會怎樣應用在你的生命中?
“Will a mere mortal rob God? Yet you rob me. But you ask, ‘How are we robbing you?’ In tithes and offerings.” (Mal. 3:8)
The problem of tithing is still a very common problem with Christians today. Some argue that we now live under grace and need not comply with the Law of Moses, and others, while admitting to the need to tithe, argue if it should be pre-tax or post-tax!
Either way, they totally misunderstand the essence of tithing. The truth of the matter is today’s house of the Lord operates exactly on the same basis as the temple of the OT, and that is it depends entirely on the people of God to bring in their resources for it to function properly as a house of worship. While the Law of Moses has stipulated the requirement of tithes in Numbers 18:21 and Leviticus 27:30, the Lord Jesus has asked us to “surpass” the righteousness of the Pharisees and the scribes (Matt. 5:20).
While we might be surprised to find that the Lord uses unlimited blessings almost as a bait to challenge the people to tithe, so that “there may be food in my house” (3:10), it is really not a bait, but an invitation to us to experience the faithfulness and power of a God who cares deeply for “the sanctuary He loves” (2:11).
Some years ago, I received a call from a Christian whom I had a lot of respect for and still do. He was very successful in his career already, and was a very dedicated lay leader in his church, teaching Sunday School and taking part in preaching on the pulpit at times as well. The reason he called me was to make a confession, knowing that I looked upon him as my mentor. He told me that after several decades of being a very committed Christian since his college years, he never did tithe. But the Lord had recently convicted him of his unfaithfulness in this respect, and he had decided to obey the prompting of the Holy Spirit, and stopped asking those questions concerning tithing that I mentioned before.
I know how difficult his decision was. If he was at the beginning of his career, it would not be that hard to tithe, but with his 6 figure income, it was not easy. But he did it anyway, out of obedience. That was 35 years ago, and during this past 35 years, I personally have witnessed how the Lord has blessed him to a much greater extent than before, although that was not the reason he tithed, Just the same, the Lord Almighty does not change (3:6), He is a faithful God!
「人豈可奪取神之物呢？你們竟奪取我的供物。你們卻說：我們在何事上奪取你的供物呢？就是你們在當納的十分之一和當獻的供物上。」 (瑪3:8)
什一奉獻仍是今日信徒的問題之一。不少信徒說，因為我們不再活在律法之下，何用被這什一奉獻的條例所奴籠！就是願意作什一奉獻的信徒，也有人問：究竟是納稅前還是納稅後的收入的十分之一呢？
其實無論是前者或是後者，他們都不明白什一奉獻的真義。首先我們當知道，今日神的教會與昔日聖殿財政的運作，有原則上是沒有改變的—都是神藉著祂的子民的奉獻，使祂的家有糧(3:10) 。摩西律法固然把什一奉獻定為條例（民18:21；利 27:30），但主耶穌清楚的說：“我告訴你們，你們的義若不勝於文士和法利賽人的義，斷不能進天國”(太5:20) 。
不過，讀到瑪拉基書這一段，神用無限的賜福來鼓勵百姓奉獻。我們會感到好像神是在用「利誘」的方法。其實，神並非以「利誘」，乃是要信徒踏出信心的腳步，來親身經歷神的信實與能力；乃更因為神甚愛祂的聖所、祂的家(2:11) 。
這已經是很多年前的事了：我突然收到一位好久沒有機會見面的弟兄的電話。他是在事業上已很成功多年，又在教會中熱心事主的平信徒。他來電主要是要告訴我，原來作基督徒這麼多年，他並沒有實行什一奉獻的。但是最近聖靈在他心中責備他在這方面的不忠心，他就決定不再提出諸多的理由、順服聖靈的提醒。
我明白他當時所作的決定實不容易。如果是他在工作初期作這決定還算容易，但現在的收入是超過了六位的數字，這就真不容易了。然而他不再猶疑，按數作什一奉獻。這是35年前的事了。在過去這35年，我親眼目睹神怎樣更大的賜福給他，雖然這並非他奉獻的原因；卻給我看到，「耶和華是不改變的」(3:6) ；祂是信實的神！
3:13-18—8th Dispute: “What Have We Said against You?”
(1) Do you think the people’s observation that “evildoers prosper and even if they put God to the test, they get away with it” is correct? Why or why not?
(2) How would you react to such an observation if it is true?
(3) What was the response of the people? (3:14)
(4) Why should God accuse them of speaking harsh things against Him?
(5) How differently might those who fear the Lord talk? (3:16a)
(6) As God listened and heard, what did He do? (3:16b)
(7) In promising that He will act “on that day” (3:17-18),
a. How does the Lord address His apparent “inaction” against the evildoers?
b. How will He treat those who fear Him on that day?
4:1-6—The Day of Judgment
(8) As God elaborates what will happen on the Day of Judgment:
a. Why does He lump the “arrogant” and the “evildoers” together? (4:1)
b. What metaphor does the Lord use about the judgment of the wicked? (4:1)
(9) For those who revere the name of the Lord:
a. What will that day turn out to be? (4:2)
b. What is the reason for their joy? (4:2) Who is that Sun of Righteousness whose “wings” provide healing? (Luke 1:78)
c. What will the Lord use them to do to the wicked? (4:3)
(10) 4:4 represents the last word of exhortation in the Old Testament:
a. What does the Lord urge His people to do?
b. Why?
(11) The latter part of v. 6 is best translated as “that I may not come and smite the land with the curse” (K&D, 663).
a. In order to avoid total destruction, why would God send, of all the prophets, Elijah before He comes? (4:5)
b. What will be the purpose served by Elijah? (4:6)
(12) The books of the Gospel testify that Elijah has indeed come:
a. Who is he? (Matt. 3:3; 11:10-14; Mk. 1:2; Lk. 7:27)
b. In what way has John the Baptist turned “the hearts of the parents to their children” and vice versa? (Lk. 1:16-17)
c. Why is it necessary for him to prepare the way for Jesus, the Messiah? (Isa. 40:3-5)
(13) As we come to the end of the book of Malachi, take a bit of time to reflect on your notes or scan through the book once again, and see what might the key messages be to you and how you can apply them to your life.
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
3:13-18—反駁（八）：“我們用什麼話頂撞了祢呢？”
(1) 你認為百姓的觀察：“行惡的人得建立(即興盛) ，他們雖然試探神，卻得脫離災難” —是正確嗎？為什麼？
(2) 當你看到類似的情景時，你會有什麼反應？
(3) 這些百姓的反應又是什麼？(3:14)
(4) 為何神卻說他們頂撞祂呢？
(5) 那些敬畏神的人的談話與這些頂撞神的人的說話會有什麼分別？(3:16a)
(6) 神側耳而聽後，怎樣對待敬畏祂的人？(3:16b)
(7) 「在所定的日子」：(3:17-18)
a. 神會怎樣對待那些行惡的？
b. 神會怎樣對待那些敬畏祂的？
4:1-6—審判的日子
(8) 神論到審判之日：
a. 神為何把「狂傲的」和「行惡的」照樣來處理？(4:1)
b. 神用什麼來喻這樣人要得的審判？(4:1)
(9) 至於那些敬畏神名字的人：
a. 那日卻是怎樣的日子？(4:2)
b. 他們跳躍的原因是什麼？誰是那公義的日頭，並有醫治的翅膀(直譯) ？(參路1:78)
c. 神還使用他們怎樣審判惡人？(4:3)
(10) 4:4是神在全本舊約中最後的訓言：
a. 神的吩咐是什麼？
b. 為什麼以此作最後的囑咐？
(11) 神不願咒詛全地(4:6)
a. 為何因此要差遣先知以利亞先來？(4:5)
b. 以利亞來要做什麼？(4:6)
(12) 福音書見證了以利亞的臨到：
a. 他是誰？? (太3:3; 11:10-14；可1:2；路 7:27)
b. 施洗約翰如何“使父親的心轉向兒女，兒女的心轉向父親” ？（參路1:16-17）
c. 為何需要他為彌賽亞預備道路？(賽40:3-5)
(13) 在讀完這卷書時，讓我們用一點時間，翻閱全書(或自己所寫下的要點），看看這書卷給我們的主要信息是什麼。你會怎樣應用在你的生命中?
“See, I will send you the prophet Elijah before the great and dreadful day of the Lord comes.” (Mal. 4:5)
As we come to the end of the book of Malachi, we have also come to the close of the entire Old Testament. I wish to share with you several things that have stood out to me in the reading of this final book of prophecy:
- The spirit of disobedience:
The entire book seems to be framed by a series of arguments between the Lord and the people of the time. These people behaved almost like teenagers who had a spirit of rebellion and loved to talk back to their parents and anyone in authority. As a result, they not only refused to accept the words of rebuke by the Lord, but they even disputed the fact that the Lord has loved them (1:2).
- The priests had failed in their ministry:
The bulk of the message was directed at the priests of the time, signifying that they were responsible for spiritual apathy of the people in these ways:
o They allowed the people to offer sacrifices with defects (1:14). It was not only a blatant violation of the Law of Moses, but a contempt of the name of the Lord (1:6) and a defilement of the sanctuary (1:6) as they showed partiality in this matter of the law (2:9).
o They had violated the Levi’s covenant to serve with fear and reverence, and to teach with knowledge according to the Word of God. As a result, they had failed to turn people from their sin as they themselves have turned away from the way of the Lord.
- The lay people had broken faith with one another and with the Lord:
As the priests had failed in their duties to teach and to set a godly example, the lay people blatantly broke faith with one another, obviously opening the floodgate of divorce and marriage with idol-worshippers.
What I have found alarming is that these observations happen to be the same spiritual ills of our generation as well: The low respect towards pastors which is manifested in increasing criticisms leveled against the pulpits; the growing compromise in the teachings of Evangelical pastors and theologians, not to mention their moral failures; and the prevalence of divorce, co-habitation and “unequally-yoked” marriages in the church (2 Cor. 6:14).
Perhaps, I should not be too surprised because just as the time of Malachi marked God’s “Silent Period” that preceded the first coming of our Lord Jesus Christ, our time is likely the last period that precedes the second coming of our Lord.
「看哪，耶和華大而可畏之日未到以前，我必差遣先知以利亞到你們那裡去。」 (瑪4:5)
我們今天來到瑪拉基書的末了，也是整本舊約正典的結束。我想和大家分享我研讀這先知書時，所得的感受：
- 反叛的靈：
這書卷最突出之處是在乎內中充滿了百姓反叛的話語。神每次責備他們時，都似乎得到百姓立時的反駁，就好像今天的年青人(teenagers) ，喜歡還嘴一樣。結果，他們不但不願意聽神責備的說話，更認為神根本不愛他們(1:2) 。
- 神僕人的失職：
這先知書中大部份的責備是指向祭司的，意思是說，他們是導致百姓靈性敗壞的主因：
o 他們縱容百姓獻上有殘疾的祭牲(1:4) 。這不但是公然對摩西律法的違抗，對神的名的藐視 (1:6) ，對聖殿的污穢，更犯了「恂情面」的罪(2:9) ；
o 他們更廢棄了神與利未所立的約，沒有以敬畏和懼怕的態度來侍立，也沒有按知識教導百姓。結果，他們不但沒使百姓回頭離開罪孽；連自己也偏離了正路。
百姓背約：
當祭司失職，沒有以真理教訓百姓，也沒有作敬虔的榜樣，百姓也就公然的彼此背約，與異教通婚，和離婚明顯成為社會的風氣。
以上的感受使我想到今天神的家，似乎仍沒有擺脫以色列人這些的罪行。不是嗎？今天信徒對講台的信息越來越不尊重，常常作出反駁；福音派牧者的信息，越來越多是與社會的潮流妥協；教會中的離婚，同居和「不相配」的婚姻(林後6:14) 豈不已成風氣嗎？
或許，我們不應感到過份的詫異，因為瑪拉基的時代，正是走進主耶穌第一次降臨前之神的「緘默期」；而我們這時代，豈不是也走進了主耶穌第二次來臨前之最後的時代嗎？