And ye desecrate it with your saying: the table of Jehovah, it is defiled, and its fruit - contemptible is its food. Mal 1:13. And ye say: behold what a plague! and ye blow upon it, saith Jehovah of hosts, and ye bring hither what is robbed and the lame and the sick, and thus ye bring the sacrificial gift; shall I take pleasure in this from your hand? saith Jehovah.” The construction מי בכם ויסגּר is to be explained in accordance with Job 19:23 : “Who is among you and he would shut,” for “who is there who would shut?” and the question is to be taken as the expression of a wish, as in 2Sa 15:4; Psa 4:7, etc.: “would that some one among you would shut!” The thought is sharpened by gam, which not only belongs to בּכם, but to the whole of the clause: “O that some one would shut,” etc. The doors, the shutting of which is to be desired, are the folding doors of the inner court, in which the altar of burnt-offering stood; and the object of the wish is that the altar might no more be lighted up, not “by lights which burned by the side of the altar” (Ewald), but by the shining of the sacrificial fire which burned upon the altar. חנּם, in vain, i.e., without any object or use, for Jehovah had no pleasure in such priests or such worthless sacrifices. Minchâh here is not the meat-offering as distinguished from the slain-offering, but sacrifice generally, as in 1Sa 2:17; Isa 1:13; Zep 3:10, etc. Such sacrifices God does not desire, for His name proves itself to be great among all the nations of the earth, so that pure sacrifices are offered to Him in every place. This is the simple connection between Mal 1:10, Mal 1:11, and one in perfect harmony with the words. Koehler's objection, that such a line of argument apparently presupposes that God needs sacrifices on the part of man for His own sake, and is only in a condition to despise the sacrifices of His nation when another nation offers Him better ones, has no force, because the expression “for His own sake,” in the sense of “for His sustenance or to render the perpetuation of His being possible,” with the conclusion drawn from it, is neither to be found in the words of the text, nor in the explanation referred to. God does indeed need no sacrifices for the maintenance of His existence, and He does not demand them for this purpose, but He demands them as signs of the dependence of men upon Him, or of the recognition on the part of men that they are indebted to God for life and every other blessing,
