ملاخي ١:٢
تأمّل عميق بلغةٍ واضحة على هذه الآية. اقرأ الأصحاح
« أَحْبَبْتُكُمْ، قَالَ الرَّبُّ. وَقُلْتُمْ: بِمَ أَحْبَبْتَنَا؟ أَلَيْسَ عِيسُو أَخًا لِيَعْقُوبَ، يَقُولُ الرَّبُّ، وَأَحْبَبْتُ يَعْقُوبَ
التفاسير
مقتطفات جُمعت من تفاسير منشورة لترسيخ القراءة.
God's Love, and the Contempt of His NameMalachi 1:1-2:9 The Lord has shown love to Israel (Mal 1:2-5), but Israel refuses Him the gratitude which is due, since the priests despise His name by offering bad sacrifices, and thereby cherish the delusion that God cannot do without the sacrifices (Mal 1:6-14). The people are therefore punished with adversity, and the priesthood with desecration (Mal 2:1-9).
افتح المصدر ↗Thus prophet is sent first to convince and then to comfort, first to discover sin and to reprove for that and then to promise the coming of him who shall take away sin. And this method the blessed Spirit takes in dealing with souls, Joh 16:8. He first opens the wound and then applies the healing balm. God had provided (and one would think effectually) for the engaging of Israel to himself by providences and ordinances; but it seems, by the complaints here made of them, that they received the grace of God in both these in vain. I. They were very ungrateful to God for his favours to them, and rendered not again according to the benefit they received (Mal 1:1-5). II. They were very careless and remiss in the observance of his institutions; the priests especially were so, who were in a particular manner charged with them (Mal 1:6-14). And what shall we say of those whom neither providences nor ordinances work upon, and who affront God in those very things wherein they should honour him?
افتح المصدر ↗1:2-5 Malachi’s sermons are literary disputations—a format that calls to mind the setting of a courtroom and establishes the tone of a trial for the prophet’s message. This first disputation presents the truth that God loves Israel (1:2). The prophet then debates this thesis with his audience in the five messages that follow. 1:2 loved: In portraying a relationship between the Lord and Israel, love has covenant implications. The term may be equated with God’s choice, or election, of Israel as his people. Malachi’s message indicates that the other dimensions of God’s unconditional covenant love for Israel (such as his patient mercy; see 3:6, 17) are also still operative. See also Rom 9:13.
افتح المصدر ↗اللغة الأصلية
الكلمات العبرية واليونانية وراء هذا المقطع، مع أرقام سترونغ — من openscriptures (CC BY-SA).
الشواهد المتقابلة
مقاطع أخرى يربطها المجتمع بهذا المقطع أكثر من غيرها. انقر لتقرأها.
تَرَاءَى لِي الرَّبُّ مِنْ بَعِيدٍ: «وَمَحَبَّةً أَبَدِيَّةً أَحْبَبْتُكِ، مِنْ أَجْلِ ذلِكَ أَدَمْتُ لَكِ الرَّحْمَةَ.
وَلكِنَّ الرَّبَّ إِنَّمَا الْتَصَقَ بِآبَائِكَ لِيُحِبَّهُمْ، فَاخْتَارَ مِنْ بَعْدِهِمْ نَسْلَهُمُ الَّذِي هُوَ أَنْتُمْ فَوْقَ جَمِيعِ الشُّعُوبِ كَمَا فِي هذَا الْيَوْمِ.
إِذْ صِرْتَ عَزِيزًا فِي عَيْنَيَّ مُكَرَّمًا، وَأَنَا قَدْ أَحْبَبْتُكَ. أُعْطِي أُنَاسًا عِوَضَكَ وَشُعُوبًا عِوَضَ نَفْسِكَ.
وَلأَجْلِ أَنَّهُ أَحَبَّ آبَاءَكَ وَاخْتَارَ نَسْلَهُمْ مِنْ بَعْدِهِمْ، أَخْرَجَكَ بِحَضْرَتِهِ بِقُوَّتِهِ الْعَظِيمَةِ مِنْ مِصْرَ،
لَقَدْ أَتْعَبْتُمُ الرَّبَّ بِكَلاَمِكُمْ. وَقُلْتُمْ: «بِمَ أَتْعَبْنَاهُ؟» بِقَوْلِكُمْ: «كُلُّ مَنْ يَفْعَلُ الشَّرَّ فَهُوَ صَالِحٌ فِي عَيْنَيِ الرَّبِّ، وَهُوَ يُسَرُّ بِهِمْ». أَوْ: «أَيْنَ إِلهُ الْعَدْلِ؟».
«أَنْتُمْ أَيُّهَا الْجِيلُ، انْظُرُوا كَلِمَةَ الرَّبِّ. هَلْ صِرْتُ بَرِّيَّةً لإِسْرَائِيلَ أَوْ أَرْضَ ظَلاَمٍ دَامِسٍ؟ لِمَاذَا قَالَ شَعْبِي: قَدْ شَرَدْنَا، لاَ نَجِيءُ إِلَيْكَ بَعْدُ؟
فَارْتَعَدَ إِسْحَاقُ ارْتِعَادًا عَظِيمًا جِدًّا وَقَالَ: «فَمَنْ هُوَ الَّذِي اصْطَادَ صَيْدًا وَأَتَى بِهِ إِلَيَّ فَأَكَلْتُ مِنَ الْكُلِّ قَبْلَ أَنْ تَجِيءَ، وَبَارَكْتُهُ؟ نَعَمْ، وَيَكُونُ مُبَارَكًا».
وَقَالَ لِي: هَا أَنَا أَجْعَلُكَ مُثْمِرًا وَأُكَثِّرُكَ، وَأَجْعَلُكَ جُمْهُورًا مِنَ الأُمَمِ، وَأُعْطِي نَسْلَكَ هذِهِ الأَرْضَ مِنْ بَعْدِكَ مُلْكًا أَبَدِيًّا.
فَقَالَ لَهَا الرَّبُّ: «فِي بَطْنِكِ أُمَّتَانِ، وَمِنْ أَحْشَائِكِ يَفْتَرِقُ شَعْبَانِ: شَعْبٌ يَقْوَى عَلَى شَعْبٍ، وَكَبِيرٌ يُسْتَعْبَدُ لِصَغِيرٍ».
هكَذَا قَالَ الرَّبُّ: «مَاذَا وَجَدَ فِيَّ آبَاؤُكُمْ مِنْ جَوْرٍ حَتَّى ابْتَعَدُوا عَنِّي وَسَارُوا وَرَاءَ الْبَاطِلِ وَصَارُوا بَاطِلاً؟