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Selected Verse: Malachi 1:14 - King James

Verse	Translation	Text
Mal 1:14	King James	But cursed be the deceiver, which hath in his flock a male, and voweth, and sacrificeth unto the Lord a corrupt thing: for I am a great King, saith the LORD of hosts, and my name is dreadful among the heathen.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
deceiver--hypocrite. Not poverty, but avarice was the cause of their mean offerings. male--required by law (Lev 1:3, Lev 1:10). great King-- (Psa 48:2; Mat 5:35). my name . . . dreadful among . . . heathen--Even the heathen dread Me because of My judgments; what a reproach this is to you, My people, who fear Me not (Mal 1:6)! Also it may be translated, "shall be feared among," &c. agreeing with the prophecy of the call of the Gentiles (Mal 1:11).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

deceiver--hypocrite. Not poverty, but avarice was the cause of their mean offerings.

male--required by law (Lev 1:3, Lev 1:10).

great King-- (Psa 48:2; Mat 5:35).

my name . . . dreadful among . . . heathen--Even the heathen dread Me because of My judgments; what a reproach this is to you, My people, who fear Me not (Mal 1:6)! Also it may be translated, "shall be feared among," &c. agreeing with the prophecy of the call of the Gentiles (Mal 1:11).

Notes on the Bible, by Albert Barnes, [1834]
Cursed is the deceiver - o "The fraudulent, hypocritical, false or deceitful dealer, who makes a show of one thing, and doth or intends another, nor doth to his power what he would make a show of doing; as if he could deceive God in doing in His service otherwise than He required, and yet be accepted by Him." The whole habit of these men was not to break with God, but to keep well with Him on as easy terms as they could. They even went beyond what the law required in making vows, probably for some temporal end, and then substituted for that which had typical perfection, the less valuable animal, the ewe and that, diseased. It was probably, to prevent self-deceit, that the law commanded that the oblation for a vow should be Lev 22:19, Lev 22:21, "a male without blemish, perfect;" lest (which may be a temptation in impulsive vows) repenting of their vow, they should persuade themselves, that they had vowed less than they had. Ordinarily, then, it would not have been allowed to one, who had not the best to offer, to vow at all. But, in their alleged poverty, the prophet supposes that God would so far dispense with His own law, and accept the best which anyone had, although it did not come up to that law. Hence the clause, "which hath in his flock a male." "If thou hast not a male, that curse in no wise injureth thee. But saying this, he showeth, that they have what is best, and offer what is bad." They sinned, not against religion only, but against justice also. "For as a merchant, who offers his goods at a certain price, if he supply them afterward adulterated and corrupted, is guilty of fraud and is unjust, so he who promised to God a sacrifice worthy of God, and, according to the law, perfect and sound, is fraudulent and sins against justice, if he afterward gives one, defective, mutilated, vitiated, and is guilty of theft in a sacred thing, and so of sacrilege." Clergy or "all who have vowed, should learn hence, that what they have vowed should be given to God, entire, manly, perfect, the best. For, reverence for the Supreme and Divine Majesty to whom they consecrate themselves demandeth this, that they should offer Him the highest, best and most perfect, making themselves a whole-burnt-offering to God." , "They who abandon all things of the world, and kindle their whole mind with the fire of divine love, these become a sacrifice and a whole-burnt-offering to Almighty God." , "Man himself, consecrated and devoted in the name of God, is a sacrifice." He then offers a corrupt thing who, like Ananias, keeps back "part of the price," and is the more guilty, because, while it was his own, it was in his own power. I am a great King - o "As God is Alone Lord through His universal Providence and His intrinsic authority, so He Alone is King, and a King so great, that of His greatness or dignity and perfection there is no end." My Name is dreadful among the pagan - Absence of any awe of God was a central defect of these Jews. They treated Him, as they would not a fellow-creature, for whom they had any respect or awe or fear. Some remaining instinct kept them from parting with Him; but they yielded a cold, wearisome, heartless service. Malachi points to the root of the evil, the ignorance, how awful God is. This is the root of so much irreverence in people's theories, thoughts, conversations, systems, acts, of the present day also. They know neither God or themselves. The relation is summed up in those words to a saint , "Knowest thou well, Who I am, and who thou art? I am He Who Is, and thou art she who is not." So Job says in the presence of God Job 42:5-6, "I have heard of Thee by the hearing of the ear, but now mine eye seeth Thee: wherefore I abhor myself and repent in dust and ashes." To correct this, God, from the beginning, insists on the title which He gives Himself. (Deu 10:16-17; Deu 7:21. Nehemiah uses it in his prayers Neh 1:5; Neh 9:32 and Daniel Dan 9:4. It occurs also Neh 4:8 (14 English) Psa 47:3; 68:36; Psa 89:8; Psa 96:4; Psa 99:3; Psa 111:9; Zep 2:11. "Circumcise the foreskin of your hearts and be no more stiff-necked: for the Lord your God is God of gods and Lord of lords, the great God, the mighty and the terrible;" and in warning Deu 28:58-59, "If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and fearful name, The Lord thy God, then the Lord thy God will make thy plagues wonderful" etc.

Notes on the Bible, by Albert Barnes, [1834]

Cursed is the deceiver - o "The fraudulent, hypocritical, false or deceitful dealer, who makes a show of one thing, and doth or intends another, nor doth to his power what he would make a show of doing; as if he could deceive God in doing in His service otherwise than He required, and yet be accepted by Him." The whole habit of these men was not to break with God, but to keep well with Him on as easy terms as they could. They even went beyond what the law required in making vows, probably for some temporal end, and then substituted for that which had typical perfection, the less valuable animal, the ewe and that, diseased. It was probably, to prevent self-deceit, that the law commanded that the oblation for a vow should be Lev 22:19, Lev 22:21, "a male without blemish, perfect;" lest (which may be a temptation in impulsive vows) repenting of their vow, they should persuade themselves, that they had vowed less than they had. Ordinarily, then, it would not have been allowed to one, who had not the best to offer, to vow at all. But, in their alleged poverty, the prophet supposes that God would so far dispense with His own law, and accept the best which anyone had, although it did not come up to that law. Hence the clause, "which hath in his flock a male." "If thou hast not a male, that curse in no wise injureth thee. But saying this, he showeth, that they have what is best, and offer what is bad."

They sinned, not against religion only, but against justice also. "For as a merchant, who offers his goods at a certain price, if he supply them afterward adulterated and corrupted, is guilty of fraud and is unjust, so he who promised to God a sacrifice worthy of God, and, according to the law, perfect and sound, is fraudulent and sins against justice, if he afterward gives one, defective, mutilated, vitiated, and is guilty of theft in a sacred thing, and so of sacrilege."

Clergy or "all who have vowed, should learn hence, that what they have vowed should be given to God, entire, manly, perfect, the best. For, reverence for the Supreme and Divine Majesty to whom they consecrate themselves demandeth this, that they should offer Him the highest, best and most perfect, making themselves a whole-burnt-offering to God."

, "They who abandon all things of the world, and kindle their whole mind with the fire of divine love, these become a sacrifice and a whole-burnt-offering to Almighty God." , "Man himself, consecrated and devoted in the name of God, is a sacrifice." He then offers a corrupt thing who, like Ananias, keeps back "part of the price," and is the more guilty, because, while it was his own, it was in his own power.

I am a great King - o "As God is Alone Lord through His universal Providence and His intrinsic authority, so He Alone is King, and a King so great, that of His greatness or dignity and perfection there is no end."

My Name is dreadful among the pagan - Absence of any awe of God was a central defect of these Jews. They treated Him, as they would not a fellow-creature, for whom they had any respect or awe or fear. Some remaining instinct kept them from parting with Him; but they yielded a cold, wearisome, heartless service. Malachi points to the root of the evil, the ignorance, how awful God is. This is the root of so much irreverence in people's theories, thoughts, conversations, systems, acts, of the present day also. They know neither God or themselves. The relation is summed up in those words to a saint , "Knowest thou well, Who I am, and who thou art? I am He Who Is, and thou art she who is not." So Job says in the presence of God Job 42:5-6, "I have heard of Thee by the hearing of the ear, but now mine eye seeth Thee: wherefore I abhor myself and repent in dust and ashes." To correct this, God, from the beginning, insists on the title which He gives Himself. (Deu 10:16-17; Deu 7:21. Nehemiah uses it in his prayers Neh 1:5; Neh 9:32 and Daniel Dan 9:4. It occurs also Neh 4:8 (14 English) Psa 47:3; 68:36; Psa 89:8; Psa 96:4; Psa 99:3; Psa 111:9; Zep 2:11. "Circumcise the foreskin of your hearts and be no more stiff-necked: for the Lord your God is God of gods and Lord of lords, the great God, the mighty and the terrible;" and in warning Deu 28:58-59, "If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and fearful name, The Lord thy God, then the Lord thy God will make thy plagues wonderful" etc.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
"And cursed is he who deceives whilst there is in his flock a male animal, and he who vows and sacrifices to the Lord that which is corrupt; for I am a great King, saith Jehovah of hosts, and my name is feared among the nations." This verse is not attached adversatively to Mal 1:13, but Vav is the simple copula, for the question in Mal 1:13 has a negative sense, or is to be answered by "No." To this answer there is attached the curse upon all the Israelites who offer such sacrifices to God as have not the characteristics required by the law. Two cases are mentioned. In the first place, that when according to the law a male animal ought to have been sacrificed, the person offering the sacrifice offered a female, i.e., one of less value, under the pretence that he did not possess or could not procure a male. The prophet calls this nâkhal, cheating. The second case refers to votive sacrifices; for which as zebhach shelâmı̄m (Lev 22:21) both male and female animals could be used, though only such as were free from faults, inasmuch as animals having any moshchâth are declared in Lev 22:25 to be not acceptable. Moshchâth, according to the Masoretic pointing, is the feminine of the hophal participle for משׁחתתּ, like משׁרת for משׁרתת in Kg1 1:15 (cf. Ewald, 188, b, and Olshausen, p. 393), according to which we should have to think of a female animal in bad condition. This pointing, however, is probably connected with the view still defended by Ewald, Maurer, and Hitzig, that the words ונדר וזבח are a continuation of the circumstantial clause וישׁ וגו, and that Mal 1:14 only refers to votive sacrifices: Cursed is the deceiver who has in his flock a male, but vows and sacrifices a corrupt female. This view, however, is evidently opposed to the meaning of the words. If לונדר were a circumstantial clause, we should expect והוּא נדר. Moreover, since even female animals were admissible for votive sacrifices, the vowing and offering of a female animal could not be blamed in itself, and therefore what was reprehensible was not that a female animal was vowed and offered in sacrifice by any one, but that, instead of offering a faultless animal (tâmı̄m), he presented a blemished one. We must therefore follow the ancient translators and many commentators, who read moshchâth (masc.), according to which the curse is pronounced upon any one who vowed a sacrifice and afterwards redeemed his vow with a faulty and unsuitable animal. An animal was moshchâth, corrupt, when it had any fault, which rendered it unsuitable for sacrifice. The reason for the curse is explained by reminding them of the greatness of God. Because Jehovah is a great King and His name is feared among the nations, to offer a corrupt animal in sacrifice is an offence against His majesty.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

"And cursed is he who deceives whilst there is in his flock a male animal, and he who vows and sacrifices to the Lord that which is corrupt; for I am a great King, saith Jehovah of hosts, and my name is feared among the nations." This verse is not attached adversatively to Mal 1:13, but Vav is the simple copula, for the question in Mal 1:13 has a negative sense, or is to be answered by "No." To this answer there is attached the curse upon all the Israelites who offer such sacrifices to God as have not the characteristics required by the law. Two cases are mentioned. In the first place, that when according to the law a male animal ought to have been sacrificed, the person offering the sacrifice offered a female, i.e., one of less value, under the pretence that he did not possess or could not procure a male. The prophet calls this nâkhal, cheating. The second case refers to votive sacrifices; for which as zebhach shelâmı̄m (Lev 22:21) both male and female animals could be used, though only such as were free from faults, inasmuch as animals having any moshchâth are declared in Lev 22:25 to be not acceptable. Moshchâth, according to the Masoretic pointing, is the feminine of the hophal participle for משׁחתתּ, like משׁרת for משׁרתת in Kg1 1:15 (cf. Ewald, 188, b, and Olshausen, p. 393), according to which we should have to think of a female animal in bad condition. This pointing, however, is probably connected with the view still defended by Ewald, Maurer, and Hitzig, that the words ונדר וזבח are a continuation of the circumstantial clause וישׁ וגו, and that Mal 1:14 only refers to votive sacrifices: Cursed is the deceiver who has in his flock a male, but vows and sacrifices a corrupt female. This view, however, is evidently opposed to the meaning of the words. If לונדר were a circumstantial clause, we should expect והוּא נדר. Moreover, since even female animals were admissible for votive sacrifices, the vowing and offering of a female animal could not be blamed in itself, and therefore what was reprehensible was not that a female animal was vowed and offered in sacrifice by any one, but that, instead of offering a faultless animal (tâmı̄m), he presented a blemished one. We must therefore follow the ancient translators and many commentators, who read moshchâth (masc.), according to which the curse is pronounced upon any one who vowed a sacrifice and afterwards redeemed his vow with a faulty and unsuitable animal. An animal was moshchâth, corrupt, when it had any fault, which rendered it unsuitable for sacrifice. The reason for the curse is explained by reminding them of the greatness of God. Because Jehovah is a great King and His name is feared among the nations, to offer a corrupt animal in sacrifice is an offence against His majesty.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
The deceiver - The hypocrite that would seem to offer a sacrifice of the best, but puts God off with the worst. A male - A perfect male, such as God requireth.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Cursed be the deceiver - Those who act thus, as they cannot elude God's notice, so neither shall they escape his curse. And voweth, and sacrificeth - a corrupt thing - The history of Ananias and Sapphira, Act 5:1, etc., is a complete comment on this. It was high time to break up this corrupt service; and after this time God does not appear to have paid any regard to it, for he sent them no other prophet.

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¹¹ For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, saith the LORD of hosts.

⁶ A son honoureth his father, and a servant his master: if then I be a father, where is mine honour? and if I be a master, where is my fear? saith the LORD of hosts unto you, O priests, that despise my name. And ye say, Wherein have we despised thy name?

³⁵ Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King.

² Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King.

¹⁰ And if his offering be of the flocks, namely, of the sheep, or of the goats, for a burnt sacrifice; he shall bring it a male without blemish.

³ If his offering be a burnt sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will at the door of the tabernacle of the congregation before the LORD.

⁵⁸ If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and fearful name, THE LORD THY GOD;
⁵⁹ Then the LORD will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, and sore sicknesses, and of long continuance.

¹¹ The LORD will be terrible unto them: for he will famish all the gods of the earth; and men shall worship him, every one from his place, even all the isles of the heathen.

⁹ He sent redemption unto his people: he hath commanded his covenant for ever: holy and reverend is his name.

³ Let them praise thy great and terrible name; for it is holy.

⁴ For the LORD is great, and greatly to be praised: he is to be feared above all gods.

⁸ O LORD God of hosts, who is a strong LORD like unto thee? or to thy faithfulness round about thee?

³ He shall subdue the people under us, and the nations under our feet.

⁸ And conspired all of them together to come and to fight against Jerusalem, and to hinder it.

⁴ And I prayed unto the LORD my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments;

³² Now therefore, our God, the great, the mighty, and the terrible God, who keepest covenant and mercy, let not all the trouble seem little before thee, that hath come upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all thy people, since the time of the kings of Assyria unto this day.

⁵ And said, I beseech thee, O LORD God of heaven, the great and terrible God, that keepeth covenant and mercy for them that love him and observe his commandments:

²¹ Thou shalt not be affrighted at them: for the LORD thy God is among you, a mighty God and terrible.

¹⁶ Circumcise therefore the foreskin of your heart, and be no more stiffnecked.
¹⁷ For the LORD your God is God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regardeth not persons, nor taketh reward:

⁵ I have heard of thee by the hearing of the ear: but now mine eye seeth thee.
⁶ Wherefore I abhor myself, and repent in dust and ashes.

²¹ And whosoever offereth a sacrifice of peace offerings unto the LORD to accomplish his vow, or a freewill offering in beeves or sheep, it shall be perfect to be accepted; there shall be no blemish therein.

¹⁹ Ye shall offer at your own will a male without blemish, of the beeves, of the sheep, or of the goats.

¹⁴ But cursed be the deceiver, which hath in his flock a male, and voweth, and sacrificeth unto the Lord a corrupt thing: for I am a great King, saith the LORD of hosts, and my name is dreadful among the heathen.

¹⁵ And Bathsheba went in unto the king into the chamber: and the king was very old; and Abishag the Shunammite ministered unto the king.

²⁵ Neither from a stranger's hand shall ye offer the bread of your God of any of these; because their corruption is in them, and blemishes be in them: they shall not be accepted for you.

¹³ Ye said also, Behold, what a weariness is it! and ye have snuffed at it, saith the LORD of hosts; and ye brought that which was torn, and the lame, and the sick; thus ye brought an offering: should I accept this of your hand? saith the LORD.

¹ But a certain man named Ananias, with Sapphira his wife, sold a possession,