Malachi 1:13 MEANING

Malachi 1:13
(13) Said.--Better, say.

And ye have snuffed at it.--Better, and ye puff at it--that is, treat it with contempt, "pooh-pooh it," as we say. The service of the Temple, which they ought to have regarded as their highest privilege and pleasure, they look on as burdensome and contemptible. For "brought," read bring.

Torn.--The word Gaz-l elsewhere means "stolen" (Deuteronomy 28:31), or "robbed "--i.e., "spoiled" (Deuteronomy 28:29). It is perhaps not impossible that it may here be a later word for trephah, "torn" (comp. the cogn. Arabic ajzal, "galled on the back"), but it is not so used in post-Biblical Jewish writings. On the contrary, Rabbinic tradition uses our word when expressly mentioning that which is stolen as unfit to be offered as a burnt offering--e.g., the Sifr?, (Vayyikr?, Perek 6, Parashta 5, ed. Weis 7b), commenting on the words of Leviticus 1:10, says: " 'From the flock,' and 'from the sheep,' and 'from the goats:' These words are limitations--viz., to exclude the sick (comp. also Malachi 1:8), and the aged, and that which has been dedicated in thought to an idol, and that which is defiled with its own filth; 'its offering' [English Version, his offering, comp. Note on Zechariah 4:2], to exclude that which is stolen." (See also Talmud Babli, Baba Kamma 66b.) The English Version has the same in view in its rendering of Isaiah 61:8, where it has the authority of Talmud Babli, Sukkah 30a, and of Jerome and Luther. Perhaps the reason why people were inclined to offer a stolen animal may be, that it might very likely have a mark on it, which would render it impossible for the thief to offer it for sale, and so realise money on it, for fear of detection; so then he makes a virtue of a necessity, and brings as an offering to God that which he could not otherwise dispose of.

Verse 13. - What a weariness is it! The reference is to the table of the Lord. Despising the altar, and performing their duties without heart or faith, the priests found the services an intolerable burden. Vulgate, ecce de labore, which seems to be an excuse of the people, urging that they offer such things as their toil and poverty allow. Septuagint, ταῦτα ἐκ κακοπαθείας ἐστί, which has much the same meaning. The present Hebrew text is represented by the Authorized Version. Ye have snuffed at it; i.e. at the altar. The phrase expresses contempt. "It" has been supposed to be a "scribes' correction" for "me." The Septuagint and Syriac give, "I snorted at them." That which was torn; rather, that which was taken by violence - that which was stolen or unjustly taken. Septuagint, ἁρπάγματα: Ecclus. 34:18 (31:21), "He that sacrificeth of a thing wrongfully gotten, his offering is ridiculous (μεμωκημένη)" Lame... sick (see Leviticus 22:19-25). Thus ye brought an (bring the) offering (minchah). Subject to analogous defects is even your meat offering, the accessory to other sacrifices, and therefore it is unacceptable.

1:6-14 We may each charge upon ourselves what is here charged upon the priests. Our relation to God, as our Father and Master, strongly obliges us to fear and honour him. But they were so scornful that they derided reproof. Sinners ruin themselves by trying to baffle their convictions. Those who live in careless neglect of holy ordinances, who attend on them without reverence, and go from them under no concern, in effect say, The table of the Lord is contemptible. They despised God's name in what they did. It is evident that these understood not the meaning of the sacrifices, as shadowing forth the unblemished Lamb of God; they grudged the expense, thinking all thrown away which did not turn to their profit. If we worship God ignorantly, and without understanding, we bring the blind for sacrifice; if we do it carelessly, if we are cold, dull, and dead in it, we bring the sick; if we rest in the bodily exercise, and do not make heart-work of it, we bring the lame; and if we suffer vain thoughts and distractions to lodge within us, we bring the torn. And is not this evil? Is it not a great affront to God, and a great wrong and injury to our own souls? In order to the acceptance of our actions with God, it is not enough to do that which, for the matter of it, is good; but we must do it from a right principle, in a right manner, and for a right end. Our constant mercies from God, make worse our slothfulness and stubbornness, in our returns of duty to God. A spiritual worship shall be established. Incense shall be offered to God's name, which signifies prayer and praise. And it shall be a pure offering. When the hour came, in which the true worshippers worshipped the Father in Spirit and in truth, then this incense was offered, even this pure offering. We may rely on God's mercy for pardon as to the past, but not for indulgence to sin in future. If there be a willing mind, it will be accepted, though defective; but if any be a deceiver, devoting his best to Satan and to his lusts, he is under a curse. Men now, though in a different way, profane the name of the Lord, pollute his table, and show contempt for his worship.Ye said also, Behold, what a weariness is it?.... These are either the words of the priests, saying what a wearisome and fatiguing business the temple service was to them, for which they thought they were poorly paid; such as slaying the sacrifices; removing the ashes from the altar; putting the wood in order; kindling the fire, and laying the sacrifice on it: or of the people that brought the sacrifice, who, when they brought a lamb upon their shoulders, and laid it down, said, how weary are we with bringing it, suggesting it was so fat and fleshy; so Kimchi and Abarbinel, to which sense the Targum seems to agree; which paraphrases it,

"but if ye say, lo, what we have brought is from our labour;''

and so the Syriac version, "and ye say, this is from our labour"; and the Vulgate Latin version, "and ye say, lo, from labour"; and the Septuagint version, "and ye say, these are from affliction"; meaning that what they brought was with great toil and labour, out of great poverty, misery, and affliction:

and ye have snuffed at it, saith the Lord of hosts; or, "blown it" (p); filled it with wind, that it might seem fat and fleshy, when it was poor and lean; so Abarbinel and Abendana: or ye have puffed, and panted, and blown, as persons weary with bringing such a heavy lamb, when it was so poor and light, that, if it was blown at, it would fall to the ground; so R. Joseph Kimchi: or ye have puffed at it, thrown it upon the ground by way of contempt; so David Kimchi: or, "ye have grieved him" (q); the owner of the lamb, from whom they stole it; which sense is mentioned by Kimchi and Ben Melech; taking the word rendered "torn", in the next clause, for that which was "stolen". Jarchi says this is one of the eighteen words corrected by the scribes; and that instead of "it", it should be read "me": and the whole rendered, "and ye have grieved me"; the Lord, by bringing such sacrifices, and complaining of weariness, and by their hypocrisy and deceitfulness. Cocceius renders the words, "ye have made him to expire"; meaning the Messiah, whom the Jews put to death:

and ye have brought that which was torn, and the lame, and the sick; See Gill on Malachi 1:8 and if the first word is rendered "stolen", as it may, this offering was an abomination to the Lord, Isaiah 61:8,

thus ye brought an offering; such an one as it was: or a "minchah", a meat offering, along with these abominable ones:

should I accept this of your hands? saith the Lord; which, when offered to a civil governor, would not be acceptable, Malachi 1:8 and when contrary to the express law of God.

(p) "et efflastis illam", Montanus; "anheli isto estis", Tigurine version; "exsufflare possetis", Junius & Tremellius, Piscator, "difflatis", Drusius; "sufflavistis illud", Burkius. (q) "Et contristastis illum"; so some in Vatablus.

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