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The Prophet shows here why he gave in the part noticed in the last lecture, such an awful description of God; it was that men might know, that when they shall come before his tribunal, no one will be able to stand unless supported by his favor. Of the Prophet’s main object we have sufficiently spoken, nor is it necessary to repeat here what has been stated. It is enough to bear this in mind, — that as the enemies of the Church relied on their power; and daringly and immoderately raged against it, the judgment of God is here set before them, that they might understand that an account was to be rendered to him whose presence they were not able to bear. But the question has more force than if the Prophet had simply said, that the whole world could not stand before God: for he assumes the character of one adjuring. After having shown how terrible God is, he exclaims, Who shall stand before his indignation? and who shall be able to bear his wrath? ²¹³²¹³     
   And who shall rise up against his hot anger? — Newcome.
And who can subsist in the heat of his anger? — Henderson.
   Neither of these versions convey the meaning. The verb קום, with a ב after it, signifies to rise up against or resist. Τις αντιστησεται — Who shall resist? — Sept. So the line should be thus rendered, —
   And who can resist the burning of his wrath?
   This line conveys the same idea as the former, only in stronger terms. For displeasure or anger we have here the burning of his wrath, and for standing we have resisting. Can is better than will; the Hebrew future ought often to be thus rendered. With the view of giving the words here used their distinctive character, I offer the following version of the whole verse, —
   Before his anger who can stand?
And who can resist the burning of his wrath?
His indignation has been poured forth like fire;
And rocks have been broken in pieces by him.
   The two last verbs are in the past tense, and are more expressive when so rendered. — Ed. for his indignation, he says, is poured forth as fire. The Hebrew interpreters have here toiled in vain: as the verb נתך, nutae, means to pour forth it seems to them an inconsistent expression, that the wrath of God should be poured forth as fire; for this would be more suitably said of some metal than of fire. But to be poured forth here is nothing else than to be scattered far and wide. Poured forth then is thy wrath as fire; that is, it advances every moment, as when a fire seizes a whole forest; and when it grows strong, we know how great is its violence, and how suddenly it spreads here and there. But if a different meaning be preferred, I do not much object to it, “His wrath, which is like fire, is poured out.”

Some think that the Prophet alludes to lightnings, which, as it were, melt through the air, at least as they appear to us. But as the meaning of the Prophet is sufficiently evident, there is no need of anxiously inquiring how fire is poured out: for I have already mentioned, that the Prophet means no other thing than the wrath of God spreads itself, so that it immediately takes hold, not only of one city but also of the widest regions and of the whole world, and is therefore like fire, for it passes through here and there, and that suddenly.

He then says, that rocks are also broken or dissolved before him We must be aware how great our brittleness is. Since there is no hardness which melts not before God, how can men, who flow away of themselves like water, be so daring as to set themselves up against him? We hence see that the madness of men is here rebuked, who, trusting in their own strength, dare to contend even with God, because they forget their own frailty. This is the import of the whole. It now follows —