Teks -- Malachi 2:2 (NET)

2:2 If you do not listen and take seriously the need to honor my name,” says the Lord who rules over all, “I will send judgment on you and turn your blessings into curses– indeed, I have already done so because you are not taking it to heart.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Mal 2:2 - I have cursed them

I have already sent out the curse, and it is in part upon you.

JFB: Mal 2:2 - lay . . . to heart

My commands.

JFB: Mal 2:2 - send a curse

Rather, as Hebrew, "the curse"; namely, that denounced in Deu 27:15-26; Deu. 28:15-68.

JFB: Mal 2:2 - curse your blessings

Turn the blessings you enjoy into curses (Psa 106:15).

JFB: Mal 2:2 - cursed them

Hebrew, them severally; that is, I have cursed each one of your blessings.

Clarke: Mal 2:2 - If ye will not hear

If ye will not hear - What I have spoken, lay it to heart, and let it sink down into your souls

Clarke: Mal 2:2 - Give glory unto my name

Give glory unto my name - That honor that is due to me as a Father, and that fear that belongs to me as a Master, Mal 1:6

Clarke: Mal 2:2 - I will even send a curse upon you

I will even send a curse upon you - I will dispense no more good

Clarke: Mal 2:2 - I will curse your blessings

I will curse your blessings - Even that which ye have already shall not profit you. When temporal blessings are not the means of leading us to God and heaven, they will infallibly lead us to hell. In speaking of the abuse of temporal blessings, one of our old poets, in his homely phrase, expresses himself thus: -

Thus God’ s best gifts, usurped by wicked ones

To poison turn by their con-ta-gi-ons

Clarke: Mal 2:2 - Yea, I have cursed them already

Yea, I have cursed them already - This may refer, generally, to unfruitful seasons; or, particularly, to a dearth that appears to have happened about this time. See Hag 1:6-11.

Calvin: Mal 2:2 - NO PHRASE

He then adds, If ye will not hear nor lay it to heart to give glory to my name, etc. He seems here to threaten the priests alone; and yet if any one carefully considers the whole passage, he will easily perceive that this address extends to the whole people, in such a way however that it is in the first place directed to the priests; for as I have said the greater portion of the guilt belonged to them. God then denounces a heavy punishment on the whole people as well as on the priests, even that he would send a curse. But that they might not object and say that they were too severely dealt with, God shows how justly he was displeased with them, because they hearkened not nor attended to his warnings. What indeed is less tolerable than not to hear God speaking? But as many thought it enough to stretch the ear, and then immediately to forget what had been spoken, it is added, If ye lay it not to heart, that is, If ye attend not and seriously apply your hearts to what is said. We see then that the Prophet shows how that God had a just cause for severely punishing them; for it was an impiety not to be borne, when he could obtain no hearing from men. But the Prophet shows at the same time what it is to hear God; he therefore adds the latter clause as a definition or an explanation of the former: for God is not heard, if we receive with levity his words, so that they soon vanish away; but we hear them when we lay them on the heart, or, as the Latins say, when we apply the mind to them. There is then required a serious attention, otherwise it will be the same as though the ears were closed against God.

Let us further learn from this passage that obedience is of so much account with God, that he bears nothing less than a contempt of his word or a careless attention to it, as though we regarded not its authority. We must also notice that our guilt before God is increased and enhanced, when he recalls us to the right way, and seeks to promote our welfare by warning and exhorting us. When therefore God is thus kindly careful for our salvation, we are doubly inexcusable, if we perversely reject his teaching, warnings, counsels, and other remedies which he may apply.

He now adds, I will send on you a curse; and this curse he immediately explains, I will curse your blessings ²¹³ The word blessing, we know, means everywhere in Scripture the beneficence or kindness of God. God then is said to bless us when he bountifully supports us and supplies whatever is necessary for us. And hence seems to have arisen the expression, that God by his nod alone can satisfy us with all abundance of good things. By blessings then he means a large and an abundant provision, and also rest from enemies, a healthy air, and everything of this kind. Some think that those prayers are intended, by which the priest blessed the people; but there is no reason for this. God then had manifested his favor to the Jews; he now declares that he will deprive them of all his benefits, that they might know that he is not propitious to them. Blessings then are evidences of God’s bounty and paternal favor.

But he immediately adds, Yea, I have cursed. By which words he proves their senselessness: for they were not even taught by their evils, which yet produce some effect even on fools, who, according to the common proverb, begin to be wise when they are chastised. God then here reproves the stupidity of the Jews; for they had already been deprived of his benefits, and they might have known by experience that he was not propitious to them, but on the contrary an angry judge; and yet they were touched by no penitence, according to what we have seen in the other Prophets.

We now understand the import of the words, and at the same time the object of the Prophet: I will then curse your blessings, and what is more, (so I explain, וגם , ugam,) I have already cursed them: but ye are like blocks of wood or stones; for the very scourges avail nothing with you. He again repeats, because ye lay it not on your heart, in order to show that he could not bear the contempt of his word, for it was, as we have said, a sign of extreme impiety. It follows

TSK: Mal 2:2 - ye will not hear // if ye will not lay // to give // and I // I have cursed

ye will not hear : Lev. 26:14-46; Deut. 28:15-68, Deu 30:17, Deu 30:18; Psa 81:11, Psa 81:12; Isa 30:8-13; Jer 6:16-20, Jer 13:17, Jer 25:4-9, Jer 34:17; Eze 3:7; Zec 1:3-6, Zec 7:11-14

if ye will not lay : Isa 42:25, Isa 47:7, Isa 57:11

to give : Jos 7:19; Jer 13:16; Luk 17:18; 1Pe 4:11; Rev 14:7, Rev 16:9

and I : Deu 28:16-18, Deu 28:53-57; Psa 69:22, Psa 109:7-15; Hos 4:7-10, Hos 9:11-14; Hag 1:6, Hag 1:9, Hag 2:16, Hag 2:17; Luk 23:28-30

I have cursed : By sending them unfruitful seasons, Mal 3:9

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Mal 2:2 - If ye will not hear // If ye will not lay it to heart // To give glory unto my name // I will even send a curse // Upon you // Your blessings // I have cursed them already // Because ye do not lay it to heart

If ye will not hear: this if to the prophet was dubious, but to God, who sent the prophet, it was not doubtful; but it was for monition to the priests and Jews, and implied a condition of mercy if they would yet hear, but an inevitable curse if they did not hear.

If ye will not lay it to heart if you do not consider what you hear, to do the good, to forbear the evil.

To give glory unto my name by a due and holy manner of sacrificing and offering incense; in neglect of which you have greatly sinned, and dishonoured me, and polluted my name and altar.

I will even send a curse: it is a comprehensive threat, many miseries in one word; it is a blast on their good hoped for, and it is poison in the good possessed, and when it is, as here, sent of God, it will surely do both, it will be a blast on hopes, it will be poison in what is possessed and should be enjoyed.

Upon you all, both priests and people, but especially on the priests.

Your blessings all the good, sweet, necessary supports of life, and comforts of yourselves and yours.

I have cursed them already ; you have so long polluted my name, and would not reform, that I have already sent out the curse, and it is in part upon you, though you are not sensible of it, nor will feel it, and this is forerunner of greater curses yet coming, unless you repent.

Because ye do not lay it to heart: the sin was great in that you polluted my name, but it becomes much greater when you add impenitence to it, and harden yourselves, and will not lay it to heart; therefore the curse is gone out with commission from God to seize you.

Haydock: Mal 2:2 - Blessings

Blessings, riches. The priests also blessed the people, Numbers vi. 23. (Calmet)

Gill: Mal 2:2 - If ye will not hear // and if ye will not lay it to heart to give glory to my name, saith the Lord of hosts // I will even send a curse upon you // and I will curse your blessings // yea, I have cursed them already // because ye do not lay it to heart

If ye will not hear,.... The commandment enjoined them; or the Gospel preached to them by Christ, and his apostles:

and if ye will not lay it to heart to give glory to my name, saith the Lord of hosts; which they had despised and profaned before; if they did not take care of his worship and service, and honour the Messiah sent unto them, in whom the name of the Lord was:

I will even send a curse upon you; both upon priests and people; those that bring the bad offerings, and those that receive them, as Kimchi; though Abarbinel restrains it to the priests:

and I will curse your blessings, either with which the priests blessed the people; or with which both they and the people were blessed; namely, their temporal blessings, such as their corn, and wine, and oil: and what wicked men have of this world, they have it with a curse, and not a blessing, as the righteous have; and therefore a little which they have, is better than much enjoyed by the wicked, Psa 37:16,

yea, I have cursed them already; that is, from the time they began to despise his name, and not give him the glory due unto him, as Kimchi and Abarbinel explain it:

because ye do not lay it to heart; to glorify God.