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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. 3333     This 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.


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 —

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