Exposition of the Whole Bible

y¥. 4. Whereas Edom faith, we are impoverifbed, &c.] Or the Jdumeans, as the Targum, the pofterity of E/au, who acknowledge themfelves greatly reduced by the defolations made in their country, that it fhould be the cafe of Edom, as it has been, and {till continues to be, as appears from the above traveller‘; who, paffing thro’ fome part of this country, fays of it, ‘‘ vipers, efpecially in the wil- cities, towns, and houfes, being plundered of all their valuable things. Kzmchi interprets it, if the congregation of Edom fhould fay, tho” we are become poor and low, and our land is laid watte: but. we will return; being now become rich, as the Targum adds, that is, as Yarchi explains it, with the fpoils of Ferufalem: and build the defolate places; as I/rael did, as Kimchi obferves, when they returned from their captivity; and fo the Edomites hoped to do the fame: thus faith the Lord of hofts, they foall build, but I will throw down, they attempted to build again their cities and towns, but _

could not fucceed; God was againft them: aid they Joall call them, ot, they shall be called™; this fhall be the-name they fhall go by among men, by way of proverb and reproach: the border of wickedne/s; a wicked kingdom and nation, from one end to the other; this fhall be faid of them, as the reafon of their utter and perpetual defolation: and the people again? whom the Lord bath indignation for ever, not for feventy years only, as againft the Yews, Zech.i, 12, but for ever; and thefe are now no more a people; they are utterly extinct; their name and nation are loft; there is not the leaft appearance of them; when the Yews, tho’ they are fcattered about in the world, yet they are {till a people, and diftinét from all others.

y. 5. And your eyes foall fee; &c.} The deftruction of the Edomites, and their fruitlefs attempts to rebuild their defolate places; and the difference between them and the J/raelites, who were returned to their own land, and inherited it, when they could not; and the love of God to the one, and his hatred of the other: and ye fhall fay, the Lord will be magnified from the border of Ifrael; Aben Ezra interptets it, ye that dwell in the border of J/rael fhall fay, the Lord fhall be magnified, or let him be magnified; let greatnef§ and glory be afcribed to him for what he has done: or, as Kimchi, giye him praife and greatnefs, becaufe you are dwelling in your border, and their border is defolate; and your border is called the border of J/rae/, but their’s the border of wickednefs; and fo the Targum, ‘ let the glory of the *< Lord be multiplied, becaufe he hath enlarged “¢ the border of J/rae/;” and according to Farcbi, the fenfé is, he fhall thew his greatnefs from our border, to make it known that we are his people: all fhew and own that God had loved them more than others, and therefore they ought to have honoured and obeyed him, in which they were de-~ ficient, and fo ungrateful.

¥. 6. A fom honoureth his father, and a fervant his mafter, &c.] Or, will honour, or foould bhonour; it is their duty to do fo, both according to the laws of God and man; and fo the Targum, *< Jo, concerning a fon it is faid (or commanded) that he fhould honour his father; and of a fer- <¢ vant, that he fhould: fear (or fhew reverence) «© before his miafter;” fee Exod. xx. 12. Epb. vi. 5: if thew T bea father; as he was the father of his divine and eternal fon; the father of fpirits, angels, and: the fouls of men; the father of all men by creation’; and the father of all mercies to them in providence, as he was to J/rael; and befides, was their father by national adoption, as he was not to other people; and to many of them ftood in this relation by {pecial, adopting grace: where is mine honour? there is an honour due to- God on account of this relation; which fhould be fhown by loving him, trufting in him, calling upon him, imitating and obeying him, and by making ufe of what he has given for his glory; he is to be honoured in heart and life, by words and aétions, and with our fubftance. This queftion fuggetts, that he had not the honour given him, which belonged unto him: and if I be a * - mafter; the word is in the plural number, and may be underftood of Jehovah, Father, Son, and Spirit; tho’ the firft perfon feems rather defigned, to the angels, his miniftring {pirits; to the minifters of the gofpel, and to all the faints; and indeed to all men, and particularly to the Z raelites;

as appeared by the fpecial laws and ‘commands he enjoined them, and by his fpecial government, pro# tection, and care of them: where is my fear? fear and reverence are due to the Lord from his peo= ple, confidered in fuch a relation to them); not a flavifh fear of wrath and punifhment; but a godly. filial fear, which is influenced by the goodnefs of God, and appears in a carefulnefs not to offend him, and by the performance of all religious wor fhip, both private and public; and in this, not: only natural men, but profeffors of religion, and: even God’s own people, are wanting; yea, thofe that fhould fet examples to others, as men in public office, and of a public character, as follows: aith the Lord of bofts unto you, O priefts that defpife my name? for what is before faid, is mot only faid to: the people in general; but to the priefts in particular, who ought to have honoured and feared the Lord; and yet they defpifed ‘his name, or made it contemptible; by not paying that regard to his authority, as a Father and mafter they ought; by neglecting his worfhip, and not taking that care of. offerings and facrifices as became them: aad ye Jay, wherein have we defpifed thy name? as if they were entirely innocent and guiltlefs.

¥. 7. Ye offer polluted bread upon mine altar, 8cc.

Which fome underftand of the fhew-bread, mention being afterwards made of a tadble, as Fes rom; who obferves that that was made of. wheat, which the priefts themfelves fowed, reaped, ground, and baked, and fo could. take what they would. out of it: as for their fowing it, it does not feend likely that they fhould be employed in fuch fer vice, whatever may be faid for their reaping 5° fince the fheaf of the firft-fruits was reaped by perfons: deputed from the Sanbedrim™, tho® of the reaping of that for the fhew-bread, I find no tention made; but as for grinding, fifting, kneading, and making it into loaves, and baking it, and taking it out of the oven, and putting it upon the table of fhew-bread, all this was the work of the priefts * 3 and thofe of the houfe of Garmu ” were appointed over that work: now, this bread ‘might be {aid to be polluted, when they fet upon the table; fuch as was not made of fine wheat-flour, and hadi not pure frankincenfe put upon, or by each tow, as the law required, Lev. xxiv. 5, 7. nor is it any material objection to this fenfe, that it is an alcar, and not a table, on which this bread was offered;

fince, as the altar is called a table, Ezeki xlis 22. as this is in a following claufe, the table may’ be’ called an altar; though it may be obferved, thap

| the fhew-bread is never faid to be offered,. but to be fet, or put upon the table: indeed the burning: of the frankincenfe fet by it, is called an offering: made by fire unto the Lord, Lev. xxiv. 7. wheres fore others interpret this of the daily meat-offering, which went along with the daily facrifice of the lambs, and part of which was burnt on the altar, Exod. XxixX. 40, 41, 42. or rather’ this defigns:fas crifice in general; fometimes called dread, Levi iii: 11, 16. and xxi. 6. and fo the Targum here, ** ye << offer upon miy altar an abominable offering;” fuch as had blemifhes in thém, were blind or lame, as after-mentioned; and had not the requifites of who ftands in this relation to Chrift, as Mediator; 'a facrifice in them; or were offered not in a right manner, or by bad men, and with a wicked mind: and ye fay, wherein have. we polluted thee? thy bread-offering or altar; as if their offerings were pure, and they themfelves, and their confciences pure from fin. The anfwer is, in that ye fay, the table of the Lord is contemptible; either the fhewbread-table, which yet was covered with gold, and all the veflels of it made of gold; or the altar, as in Ezek. xli. 22. their actions fpoke fo loud, and declared that the table or altar of the Lord was a contemptible thing, fince they cared not what was offered upon it: or the reafon why it was had in contempt, as fome think, was becaufe there was not that holinefs. inthe fecond temple, as in the firft: or, as Abarbinel and Kimchi fay, becaufe of the fat and the blood which were offered on the altar, which they efteemed contemptible things;

not obferving the end for which the Lord com-.

manded them to be offered.

. ¥. 8. And if ye offer the blind for facrifice, is it not evil? &c.] Certainly it is, according to the law ins Lev. xxii, 22. or, as Kimchi interprets it, when they bring to. you a lamb that is blind for facrifice to offer it-up, ye fay, this is not evil; but it. is good to offer it up, becaufe the table is contemptible. The fenfe! is, that however evil. this may be in itfelf, acccording to them it was good enough to be offered up upon the altar; which proves that they defpifed the name of the Lord, offered polluted bread or facrifice on his altar, and had his table in contempt: avd if ye offer the lame and fick, is it not evil? verily itis by the law of God, which forbids the offering of fuch things, Lev. xxii. 21, 22. Deut. xv..21. this was always obferved, in all facrifices under the law, that they were perfect, and without any blemifh, whether of the flock, or of the herd; and this was ftrictly obferved, even by the heathens themfelves: fo Achilles in Homer *, fpeaks of the perfeét lambs and goats they offered in facrifice; and particularly they were not to be lame, or to halt; fuch were } reckoned choice and excellent facrifices, which were larger and better fed than others; and which were not lame, nor difeafed, nor fickly; for things future could not be known, they fay, but from a found victim >; for they pretended to have knowledge of them by. the entrails of the facrifices. So Pliny © obferves, that, this is to be remarked, that calves brought to. the altar on mens fhoulders are not to be facrificed; nor are the gods appeafed by one that halts; in fhort, it is faid:*, whatever is not perfect and found, is not to be offered to them; and befides thefe here mentioned in the text, there were many others, which the Jews efpecially obferved, which rendered creatures unfit for facrifice. Maimonides‘ reckons up no lefs than fifty blemifhes, by reafon of ‘which the priefts under the law might not offer a creature for facrifice: no doubt but the laws of Mo/es concerning this matter had a refpect to the pure, perfect, and fpotlefs facrifice of Chrift, which the legal ones were typical of; and teach us this leffon, that without a complete facrifice, no atonement or fatisfaction fof fin could be made: or, it is not evil in your eyes, as ben Ezra gloffes it; which is the fame as before: offer it now unto thy governor; to Zerubbabel, who was governor of Fudea at this time, ‘Hagg. i. 1. for they had no king... The meaning is, offer a lamb, or any other creature that is® blind, fick, and lame; make a prefent of it to him that had the government of them; make trial this way, and fee how acceptable it would be to him: will he be pleafed with thee, or accept thy perfon, faith the Lord of hofts? will-he thank thee for it, or have any refpect to thee on account of. it? but, on the contrary, will he not-refent it as. an affront to him? and if fo it would be with an: earthly prince, how can it be thought, that to offer the blind, lame, and fick, fhould be accept=" able to the King of kings, and Lord of lords?

Wi g. Aud now I pray you, befeech'God, that be will be gracious unto us, &c.|- Thefe are the words of the prophet. to the priefts; and are fpoken ei-: ther ferioufly, exhorting them to that part of their office, which Jay in interceding for: the people 3: that God would be gracious to them, and forgive their fins; and the rather, inafnuch as they had been the means of their fin, and acceflary to it, who ought to have reproved them for bringing fuch offerings, and fhould have refufed to offer: them for them; or otherwife if they did not do this, they could not expect that God would accept their perfons, and their offerings: or elfe ironically, now you have offered fuch facrifices to the Lord, as the blind, the lame, and fick, go and intercede: for the people; pray that their fins may be forgiven them, and that the curfe may be removed» ° from them, and fee how you will fucceed: shis hath been by your means; that fuch facrifices were. offered up; they indulged the people in fuch practices, and encouraged them; the fault was theirs 5 or this curfe, as Kimchi explains it, from ¥.14: will he regard your perfons, faith the Lord of hots? can you ever imagine that God will have any refpect to your perfons or prayers, when you have. acted fo vile a part, and been the caufe of fo much fin and evil? no, he will not, as is aflerted in the. following verfe. 0.

¥. 10. Who is there even among you, that.would feut the doors for nought, &c.] Either of the temple, as the Targum and Farchi,; for at the feveral gates of the temple there were porters ap~ pointed in David's time, | 1 Chron. xxvi. I—I9. and who were paid for their fervice: or, of the court, as Kimchi, the court of the priefts where the offerings were brought.. The words for nought,’ 7 are not in the original text, at the end of this claufe, but at the end of the next;:and are by fome referred to both; and: by others’ reftrained to the latter; and who give this as the fenfe of the words, who is there, or would there werevany among you‘? any good man, that would fhut the doors’

of the temple, that fo a man might not bring am abominable offering; intimating, that the priefts — or Levites however, who ‘were porters, ought to fhut the doors againft fuch perfons and this way go Farchi, Kimchi, and Abarbinel; to\ which the Chaldee paraphrafe inclines; which is, ** who is ‘¢ there among you that will fhut the door of the “¢ houfe of my fanctuary, that ye may not offer “¢ on mine altar an abominable facrifice;” but the fame writers, out of an ancient book called Torath

Cobanim, obferve.a fenfe that agrees with ours, “a ‘¢ man fays to his friend, fhut this door for me,

‘* he defires nothing for it; light me this: candle,: -

“¢ he afks no reward, for it; but as for. iRiver

‘is there among you that will fhut my doors for ‘nought? or kindle a-fire on mine altar: for nought? and how much lefs will you do freely ‘© thofe things which ufed to be done for reward? ‘ therefore I have no pleafure in you.” There were four and twenty porters to open and fhut the doors of the mountain of the houfe, or the temple, and the court of women in the day-time;) fix on the eaft-fide; four on the north; four on the fouth; at A/uppim two and two, four injall; four on the weft, and two at Parbar¢: here they attended in the day-time, to keep the place pure and. peaceable; and there feems to have been one over all the reft, whofe bufinefs was to fee that the doors at evening were fhut by them: in the Mi/na we are told; that Ben Geber was appointed over the fhutting of the gates, z.e. of the temple, and at night there were four and twenty guards alfo that kept watch;. the priefts kept guard in three places; in the. room Abtines, in the room Nit/ots, and in the fire-room; and one and twenty Levites; five at the five gates of the mountain of the houfe, or the compafs of the temple; four at the four corners within; five at the five gates of the court; and four at its four corners without; one at the chamber Corban; one at the chamber over-againft the vail; and another behind the moft holy place; and there was one that was called the man of the mountain of the houfe, who every night went thro’ every ward with torches burning before him; and he had power to beat thofe he found afleep in their watch, and to. burn their garments ', to which the allufion is, Rev. xvi. 15. and thefe guards, as Bartenora * obferves, were not on account of thieves and robbers, but for the honour of the houle; and thefe,: neither the one by day, nor the. other by night, did their work for nought, but had a maintenance allowed them for it: neither do ye kindle fire upon mine altar for nought, and this was done every morning; for tho’, as one of the Fewi/h writers: fays', fire came down from heaven, it was ordered that they fhould bring of common fire; and there were three piles or rows of fire made every day upon the altar; the firft.was a large one, on which they offered the. daily facrifice, with the reft of the offerings; the fecond.was. on the fide of it; a little one; from whence.they took fire inthe, cenfer to burn incenfe every day; the third shad no other ufe for it, but to confirm the command~ concerning fire;.as it 1s faid,, the jire foall ever be burning, Lev, vi..13 ". and this fire was kindled to..burn the facrifices, the daily facrifice, and:other burnt-offerings, for which they, were paid out of the tithes, and other, oblations; fee 1-Cor. ix.°13., this: was.an negligence and carelefinefs,, about what. offerings were brought and facrificed-; feeing they were fo well taken care of, and fuch a fufficient maintenance provided for,theim; fo that they did not the leaft piece of fervice in. the, temple, but they were fully rewarded for it; even not fo much as to fhut a, door, or kindle a fire;,and therefore -it is no wonder their) conduct fhould be refented,, as.follows, J bave:-na pleasure in you, faith the Lord. of hofts;.neither,.in. your perfons,, nor in your offerings » neither will I accept an offering at your hand; the Miachab or meat-offering, any. meat-offering, particularly that which was offered ‘morning and evening with the daily facritice, Exod. xxix. 40, 41.

and it is fometimes ufed particularly for the even: ing meat-offering, 2 Kings xvi. 15. or rather, 4 wheat, or bread-offering;-fince this offering was made of fine flour, with oil poured upon it; and frankincenfe put upon that, Lev. iis 1. hence mention is made. of incenfe in. the next verfe; and it was either baked in an oven, or fried: ina pan; and either way, when it was brought to the priett, it was burnt on the altar, and was an offerine by fire to the Lord, and of a fweet favour to ‘bitn when rightly performed; and was a figure of the facrifice of Chrift, which is of a fweet fmelline favour to God; and this. paflage refpedts gofpeltimes, as appears from the foliowing verte, when Chrift’s facrifice would be offered up, and f the oblation or meat-offering made to ceafe, Dax, ix. 27. hence God would not accept of it any more; or elfe becaufe not rightly offered, as. it was not when any leaven was mixed with it, or that and honey were burnt with it; fignifying it fhould be offered with fincerity, and without hypocrify, and other carnal lufts; and indeed, no legal facrifices were acceptable to God, but fuch as were offered up in the faith of Chrift, and with a view to his facrifice, without trufting to, and depending upon, the outward offering, as hypocrites and carnal perfons did: wherefore to this is. oppofed a pure Minchah’ or meat-offering in the next verfe; which defigns fpiritual facrifices, fuch as are now offered up under the gofpel-difpenfation; when. offerino and facrifice of a ceremonial kind God defires not; he will have no mare offered up; he takes ils pleafure in them; they are not acceptable to him, being fuperfeded by the facrifice of his Son, they were types of; fee P/ xl. 6. Heb. x. 5, 6. and agreeable to which paflages the words may be underftood, as expreffing the Lord’s rejection of leoal facrifices in general among the ews, which “he would have no longer continued than till the Meffiah came; by whofe fufferings and death the daily facrifice was caufed to ceafe, Daz. ix. 27. Hof-iii. 4. when facrifices of another kind fhould be offered up in the Gentile world, thro’ every part of it, as in the following verfe. y. 11. For from: the rifing of the fun, even unto the going down of the fame, &c.] From eatt to weft, which is all habitable; not fo north and fouth, as Kimchi obferves, the extremes of which are not habitable. Abarbinel thinks that % in mary is caufal; and that the fenfe is, becaufe of the, motion of the fun in rifing and fettine, the Gentiles acknowledge God to. be the firit- mover

_and caufe of all things; and who, tho’ they wor- ‘fhip the, hoft of heaven, yet ultimately direct their:worfhip to the fupreme being, the caufe of caufes;

and fuppofes this to be a reproof of the priefts,

‘who might have learnt better, even of the very heathens: but the former is the true fenfe; which declares the large extent of true fpiritual worfhip in the Gentile world: my name thall be great among the Gentiles; thro’ the preaching of the\ gofpel, ats tended with the Spirit and power of God to the converfion of many; whereby he himfelf is made known, ‘and the perfections of his nature, and his feveral.names, and particularly that of the-God and Father of our Lord Jefus; who, as fuch, is invocated, and greatneis and.glory are afcribed unto him for the gift of his Son, and the miffion of him into the world, to be the Saviour of Gewtiles, as well as of ‘fétos: aad in every place incenfe fhall be offered unto wiy name, fome Fewi/h writers underftand this of Jraelites, the difciples of the wile men, ftudying in the law, and. putting up their evening prayers to God, in every place where they live among. the Gensiles; which are as acceptable to God as if they offered incenfe, and a pure offering; this way goes Farchi, to which agrees the Targum; and this fenfe is given in the Zalmud*, and other writings of theirs; but dden Ezra, Kimchi, and Abarbinel interpret it of the Gentiles, tho’ in different ways, and foreign from the fenfe of the text; which is, that not in Yerx/alem the worthip of God fhould be as formerly, but in all places in the Gentile world, and where particularly prayer fhould be made to God; feé Yobn iv. 20, 21, 23. 1 Tim. ii. 8. comparable to incenfe for its fervency, fragrancy, and gratefulnefs, Pf. exli. 2. Rev. viii. 35.4: and a pure offering; meaning either the Gentiles themfelves, their fouls and bodies, J/- Ixvi. 20. Pf. li. 17. Rom. xii. 1. or their facrifices of praife, good works, and alms-deeds, Hed. xiii, 15, 16. which, tho’ imperfect, and not free from fin, may ‘be faid to be pure, proceeding from a pure heart, {prinkled by the blood of Chrift, and offered in a pure and fpiritual manner, and thro’ the pure incenfe of Chrift’s mediation: for my name fhall be great among the heathen, faith the Lord of bofts; which is repeated for the certainty of it.

y¥. 12. But ye have profaned it, &c.| That is, the name of the Lord, which they are faid to defpiie, y. 6. and pollute, #. 7. and is a reafon why they and their offerings were rejected: and that they profaned the name of the Lord appears by this, 7 that ye fay, the table of the Lord is polluted; the fame with contemptible, ¥. 7. as Kimchi obferves; fee the note there: and the fruit thereof, even bis meat is contemptible, the word for fruit ° fometimes is ufed for fpeech, the fruit of the lips, If. \vii. 19. and taken in this fenfe here, as it is by fome, may be underftood either of the word of God, which commanded fuch and fuch facrifices to be offered up upon the altar, and was defpifed, fo Abarbinel: or the word of the priefts, who were continually faying, that what was offered’ up on the altar was contemptible, even the food which they ate of; fo Farchi and Kimchi. Fruit and meat {feem to fignify one and the fame thing, and defign the fruit and meat of the altar; either that which belonged to the Lord, the fat and the blood, which were offered to him, and were reckoned contemptible; or that which fell to the fhare of the priefts, which they thought mean and worthlefs. Cocceius interprets this of Chrift the branch of the Lord, and fruit of the earth, // iv. 2. whofe meat it was to do the will of him that fent him, and was defpifed and rejected by the Fews; and which was the reafon of God’s cafting them off, and taking in the Gevtiles.

¥. 13. Ye faid alfo, bebold, what a weartnefs is it? &c.] Thee are either the words of the priefts, faying what a wearifome and fatiguing bufinefs the temple-fervice was to them, for which they thought they were poorly paid; fuch as flaying the facrifices; removing the afhes from the altar; putting the wood in order; kindling the fire, and laying the facrifice on it: or of the people that brought to his vow, and to the law, this is% wickednefs: for I ama great king, fa the facrifice, who, when they brought a lamb upon” their fhoulders, and laid it down, faid, how weary are we with bringing it, fuggefting it was fo fat” and flefhy; fo Kimchi and Aberbinel, to which fenfe’ the Zargum feems to agree, which» paraphrafes it, ‘< but if ye fay, lo, what we have brought is front ‘our labour;” and fo the Syriac verfion, and ye Jay this is from our labour; and the Vulgate Latin verfion, avd ye fay, lo, from labour; and the Septuagint verfion, and ye Jay, thefe are from affiitiion, meaning that what they brought was with great toil and Jabour, out of gteat poverty, miféry, and affiction: and ye have Jnuffed at it, faith the Lord. of bofts; or blown it”; filled it with wind, that it might feem fat and flelhy, when it was poor and lean; fo Abarbinel and Abendana: or ye have puffed, and panted, and’ blown as petfons weary” with bringing fuch a heavy lamb, when it was fo poor and light, that if it was blown at, it would tall to the ground; fo R. Yojeph Kimchi s or ye have puffed at it, thrown it upon the ground by way of contempt; fo David Kimchi: or, ye have grieved him, the owner of the lamb, from whom they Role it; which fenfe is mentioned by Kimchi and Ben Melech; taking the word rendered torn; in the next claufe, for that which was frolen. Farchefays, this is one of the eighteen words: corretted: by the feribes; and that inftead of Iie it, it fhould be read ‘M8 ime, and the whole rendered; ° aud yt have grieved me, the Lord, by bringing fuch: facrifices, and complaining of weariuefsjoand by» their hypocrify and deceitrulnefs. Cocceias renders: the words, ye have made him to expire p meaning)” the Meffiah, whom the Jews put to death: aad ye have brought that which was torn, and the lame, and the fick; fee the note on y. 8. and if thetfirft sword is rendered ffolen, as it may, this offering:

was an abomination to the Lord, J/ Ixi. 8+ thus: ye brought an offering; fach an one asit wast ora. Minchab, a meat-offering along with thefe-abomi-) nable ones: should I accept this of your hands, faith the Lord? which, when offered to a civil governor,’ would not be acceptable, y. 8. and when contrary to the expres law of God.;

¥. 14. But curfed be the deceiver, &e.} “Ao cuns ning, crafty, fubtle man, who thinks, and ‘contrives, fpeaks, and acts in a very artfuland des ceiving manner; tho’ fome derive the word from 49 fo be able; and fo the Septuagint and Hrabie: verfions render it, who is able; to bring‘a proper? offering, a perfect Jamb, a8 it follows: whith hath in bis flock a male, without {pot and blemith, as: the law requires: end voweth, and facrificeth:to the Lord a corrupt thing, that wasa female, or had blemifhes in it; for the law required what was ‘per~ fect and without a blemifh: fora vow; what was. fuperfluous or deficient ‘in its’ parts; might'do for a tree-will offering, but not fora vow, Levy xxiv’ 18, 19, 20, 23. ‘wherefore fuch a manmuftjbe aé- curfed, and fuch condué muft be highly refented - by the Lord; had he it not in his: to do better, it might be excufable; but them it would:

be better not to have vowed at all;) but to vow a facrifice to the Lord, and deal deceitfully with-him, when he could have brought an offering agreeable ated

@ Et contriftaftis illum; fo fome in Vatablus.