11. Then shall his mind change, and he shall pass over, and offend, imputing this his power unto his god.
11. Tunc mutabit spiritum, et transgredietur, et impie aget: haec virtus ejus deo ipsius.
The Prophet now begins to give some comfort to the faithful, lest they should succumb under so grievous evils. He has hitherto directed his discourse to that irreclaimable people, but he now turns to the remnant; for there were always among them some of the faithful, though few, whom God never neglected; yea, for their sake often he sent his prophets; for though the multitude derived no benefit, yet the faithful understood that God did not threaten in vain, and were thus retained in his fear. This was the reason why the prophets were wont, after having spoken generally, to come down to the faithful, and as it were to comfort them apart and privately. And this difference ought to be noticed, as we have said elsewhere; for when the prophets denounce God's wrath, the discourse then is directed indiscriminately to the whole body of the people; but when they add promises, it is then as though they called the faithful to a private conference, and spake in their ear what had been committed to them by the Lord. The truth might have been useful to all, had they returned to a right mind; but as almost the whole people had hardened themselves in their vices, and as Satan had rendered stupid the minds and hearts of nearly all, it behaved the Prophet to have a special regard to the chosen of God. We now then apprehend his design.
And he says --
The Prophet refers here to the king of Babylon and all his people. He will change, he says, his spirit; that is, success will take away from him whatever reason and moderation he had. Now since the proud betray themselves and their disposition when fortune smiles on them, let us learn to form our judgement of men according to this experiment. If we would judge rightly of any man we must see how he bears good and bad fortune; for it may be that he who has borne adversity with a patient, calm and resigned mind, will disappoint us in prosperity, and will so elate himself as to be wholly another man. The Prophet then does not without reason speak of a change of spirit; for though the Chaldeans were before proud, they were not so extremely haughty as when their pride passed all bounds, after their many victories. He will change then his spirit; not that the Chaldeans were another kind of people, but that the Lord thus discovered their madness which was before hid.
He then adds --
He afterwards adds --
1 The foregoing verse is one on which no satisfactory explanation has been given. The one adopted here has been materially followed by Vatablus, Druius, and Dathius, except as to the last clause. As to the first part of the verse Henderson gives the best sense, for it corresponds with "changing" to [
The best exposition of the last clause is what Grotius has suggested, and has been followed by Marckius and Dathius -- that the Chaldeans made their own strength their God; (see verse 16;) the rendering then would be this, --
Then will it renew courage, And pass through,
and become guilty; -- This is strength being its god,
or literally, This is strength for its god.
There is an inconsistency in our version, and also in Calvin, as to this passage, from verse 6 to the end of this verse. The number is changed. The "bitter nation," mentioned in verse 6, is meant throughout; and we ought to adopt the plural number throughout, as Newcome does, or, according to Henderson, the singular. There is no change of person, as some suppose, at the beginning of verse 10; for [
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