ملاخي ١:١٤

"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…

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?

1:14 Cursed: To “bind with a curse” was to deliver an individual over to misfortune as punishment for a serious crime against the community (see Deut 27:15-26; Jer 48:10). Malachi spoke for the Lord, so the curse was a pronouncement of doom.