Commentary on Joel Amos Obadiah Jonah Micah and Nahum John Calvin (continued)
JOHN CALVIN
else but as it were the eyes of the sea: but this passage ought rather to be viewed as referring to rains; for the power of God is not so conspicuous in the waters which come from the earth, as when he suddenly darkens the heavens with vapors. For whence is it, that the heavens, a while ago clear, is now cloudy? We see clouds rising, --- but at whose command? Philosophers indeed assign some natural causes; they say that vapors are drawn up both from the earth and the sea by the heat of the sun: but why is this done to-day rather than yesterday? Whence is this diversity, except that God shows that the element of water is under his control, and also the air itself, as veil as the vapors, which are formed as it were out of nothing? For what is vapor but gross air, or air condensed? and yet vapors arise from the hollow places of the earth as well as from the sea. Certainly the water could not of itself produce a new element: it is ponderous, and vapors rise up on high: how is it that water thus loses its own nature? But vapors are in a middle state between air and water, and yet they ascend above the air, and arise from the earth to the heavens. The Prophet therefore does not without reason say, that waters are called, that is, that these vapors are called, from the sea, and are afterwards poured on the surface of the earth. This may be understood of the clouds as well as of rain; for clouds extend over the earth and surround us; and rain is poured on the earth. This is doubtless the wonderful work of God.
Hence the Prophet concludes, Jehovah is his name It is not the idol which you have devised for yourselves; for your expiations might indeed draw a smile from a child but they cannot satisfy the judgment of God. Then think that you have to do with God himself, and let these fallacious delusions deceive you no longer.'' It follows ---
Amos 5:9
9. That strengtheneth the spoiled against the strong, so that the spoiled shall come against the fortress.
9. Qui fortificat vastatorem super robustum, et vastator super munitiones ascendet. 40
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
40This version differs widely from ours, but is no doubt nearer the meaning of the original. Newcome's translation is as follows — Who scattereth desolation over the strong, And bringeth desolation over the fortress. What comes nearest the original is the rendering proposed by Parkhurst, and is striking and poetical: the first line is this — Who causeth the waster to laugh at strength. The verb here used means primarily to laugh or to smile, and in a secondary sense, to be refreshed or made cheerful, or to be comforted. It is here in Hiphil, the causative mood. The whole verse may be thus rendered: — Who causeth the waster to laugh at strength; And a waster on the fortress he will bring. — Ed.