9 who brings sudden destruction on the strong, so that destruction comes on the fortress.
*Minor differences ignored. Grouped by changes, with first version listed as example.
The Prophet speaks not now of the ordinary works of God, in which his majesty, inspiring the highest reverence, as well as his dread power, shines forth; but he more closely urges the Israelites, who had become so hardened in their vices, that they were wholly inflexible. Here then the Prophet charges them with contumacy and says, "What, think you, will take place? Ye are strong; but God will stir up robbers against you, who will prevail, and beat down and chatter in pieces that obduracy, through which you now resist God." Thus after having filled them with dread by setting before them the course of nature, he now holds forth this threats that they would themselves have to feel the power of God: for however callous they were, and though in their ferocity they dared to rise up against God, he declares that it would avail them nothing; inasmuch as there was in God's hand a waster, who would prevail against their obduracy. And a waster, he says, shall ascend on the very fortresses, or shall enter the fortresses. The Prophet here, in an indirect way, laughs to scorn the vain confidence which filled the Israelites, on observing that they were inclosed in fortified cities and had defenses and a powerful army. All this, he says, will be wholly useless to them when God will raise up strong depredators, who will penetrate through well fortified gates, and leap over walls, and enter strongly defended cities. We now apprehend what the Prophet had in view in these words. It will now be easy to apply this doctrine to our own instruction: Whenever we are not suitably moved, either by the truth, or by warnings, or by threatenings, let this come to our minds which the Prophet teaches here, namely, that God cannot be mocked, and that hypocrites gain nothing by their delusive ceremonies, when they sacrifice and present their expiations, which by no means please God, -- how so? We may indeed easily learn the reason from the nature of God himself. Hence, that we may not transform God, let us learn to raise up our eyes to behold him, and also to look on all things around us; and this will constrain us to adore and fear his great power. It follows --
That strengtheneth the spoiled - (Literally, "spoil" English margin) probably That "maketh devastation to smile on the strong." . The "smile," in anger, attests both the extremity of anger, and the consciousness of the ease, wherewith the offence can be punished. They were strong in their own strength; strong, as they deemed, in their "fortress" ; "strong with an evil strength, like one phrensied against his physician." But their strength would be weakness. "Desolation" when God willed, would "smile at" all which they accounted "might," and would "come against the fortress," which, as they deemed, "cut off" all approach.
That strengtheneth the spoiled - Who takes the part of the poor and oppressed against the oppressor; and, in the course of his providence, sets up the former, and depresses the latter.
That strengtheneth the spoiled against the strong,.... Such as have been taken by an enemy, who have been stripped of their armour, and spoiled of all their goods and substance, and have no friends nor allies, nor anything to help themselves with; the Lord can supply them with strength, furnish them with weapons, and send them helpers, so that they shall rise up against their conquerors and spoilers, and in their turn subdue them. The Targum is,
"that strengthens the weak against the strong;''
or causes the weak to prevail over the strong. A learned man, from the use of the word in the Arabic language, chooses to render it, "who intends", or "designs, destruction to the strong" (d); that is, in his secret purposes, and which he brings about in providence; though he is doubtful whether it may not have the signification of recreation and refreshment, and whether the construction and circumstances will admit of it; and some do so translate it, "who refreshes himself with destruction against the strong" (e); takes delight and pleasure in it; it is a recreation to him:
so that the spoiled shall come against the fortress: lay siege to it and take it, in which the spoiler thought himself secure with the spoil and substance he had taken from the spoiled; such sudden changes and vicissitudes can God bring upon men when he pleases. Some apply this to the Romans strengthened against the Jews, and besieging their fortified city Jerusalem; but not very aptly.
(d) "qui intendit destinat destructionem forti", Hottinger, Smegma Orientale, l. 1. c. 7. p. 129. (e) "Qui recreat se vastatione contra fortem sive robustum", Junius & Tremellius, Piscator, Tarnovius. So Stockius, p. 136.
strengtheneth the spoiled--literally, "spoil" or "devastation": hence the "person spoiled." WINER, MAURER, and the best modern critics translate, "maketh devastation (or destruction) suddenly to arise," literally, "maketh it to gleam forth like the dawn." Ancient versions support English Version. The Hebrew is elsewhere used, to make, to shine, to make glad: and as English Version here (Psalm 39:13), "recover strength."
the spoiled shall come--"devastation," or "destruction shall come upon" [MAURER]. English Version expresses that, strong as Israel fancies herself after the successes of Jeroboam II (2-Kings 14:25), even the weakest can be made by God to prevail against the strong.
The strong - The mighty, victorious and insolent. Shall come - Shall rally and form a siege against their besiegers.
*More commentary available at chapter level.