render it &*o\a>*.txiris rfo nxpSiat. It is much better rendered by Symmachus, in the first instance, v#ipri$avoi t-w xxpllxv, — in the second, <rx\npox.dp$ioi. "v^x some- times signifies a lull (Ps. xxii. 13), — the symbol, when untamed, of stubbornness, Jer. xxxi. 18. It is an ingenious suggestion of Vitringa, adopted also by Park- hurst, that the original words correspond strikingly with the " esprits forts " of the French. — Ed.
HUMAN POWER DEFEATED. 203
foolish-hearted men : not to yield unto, is worse than not to under- stand, what is good. They " are spoiled, — ^?in^, have yielded them- selves to the spoil." So properly, and so rendered by most interpre- ters;1 which sense I shall follow. " They have slept their sleep," — *BJ, " dormitarunt," " They have slumbered their sleep." What it is " to slumber a sleep " we shall see afterward. The residue of the words are literally rendered, save only in the placing of the negation; for whereas we set it on the persons, " none of the men," in the original it is upon the act, "have not found;" affirming concerning the per- sons, " all the men of might have not," — that is, " none of the men of might have : " a very frequent Hebraism, imitated by John, 1 Epist. iii. 15, Hag avSpufoxrovog oux 'i-^u ^mv, — " Every man-slayer hath not life/'- — that is, " none hath." And so you have the words, " The stout of heart have yielded themselves to the spoil, they have slumbered their sleep; and none of the men of might have found their hands." 2. The words thus read contain three general heads : — (1.) A twofold description of the enemies of Salem : — [1.] In respect of then internal affections: they were "stout of heart," men of high spirit and haughty courage, " cedere nescientes," not knowing how to yield to any thing but the dictates of their own proud spirits.
[2.] In respect of their power for outward acting: " Men of might;" strong of hand, as well as stout of heart. Courage without strength will but betray its possessor; and strength without courage is but " inutile pondus," — a burdensome nothing : but when both meet, — a stout heart and strong hands, — who shall stand before them? Thus you have the enemies set out like Goliath, with his spear and helmet, defying the host of the living God.
(2.) You have a twofold issue of God's providence in dealing with them, suitably to this their double qualification : —
[1.] He opposeth himself to the stoutness of their hearts, and they " yield themselves to the spoil." Where observe, first, The act itself: they " yield themselves." Nothing in the world so contrary to a stout heart as to yield itself. To yield, is a thmg of the greatest distance and contrariety to the principle of a stout heart in the world : it is far more reconcilable to death than yielding. But this God will effect. Secondly, The extent of this yielding : it was " to the spoil." This exceedingly heightens the mighty working of the Lord against them. Should they be brought to yield to reason, persuasion, and union, it were well ; but that they should be so prevailed on as to yield to the spoil, — that is, to the mercy of those against whom they rose and opposed themselves, — this is " digitus Dei."
1 See Isa. lix. 15, where the same word occurs again in the Hithpael form; and, as in the Targum and by Jerome, is rendered, " maketh himself a prey." — Ed.
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[2.] He opposeth himself to their actual might : they " found not their hands." Hands are the instruments of acting the heart's reso- lution. The strength and power of a man is in his hands; if they be gone, all his hope is gone. If a man's sword be taken from him, he will do what he can with his hands ; but if his hands be gone, he may go to sleep, for any disturbance he will work. For men not to find their hands, is not to have that power for the execution of their designs which formerly they had. In former days they had hands, — power for doing great things ; but now, when they would use them against Salem, they could not find them. And why so? — God had taken them away; God took away their power, — their strength de- jiarted from them. Samson found not his strength when his locks were cut ; though he thought to do as at other times, yet he was deceived, and taken. When God takes away men's power, they go forth, and think to do as in former days ; but when they come to ex- ercise it, all is gone : their hands are laid out of the way, — in allusion to one that seeketh.
(8.) There is the total issue of this whole dispensation, placed in the midst of both, as arising from both : " They have slumbered their sleep." When their hearts yielded, and their hands were lost, courage and power both taken away, what else should they do? Some take this for an expression of death, as it is sometimes used, Ps. xiii. 3, " Lighten mine eyes, lest I sleep the sleep of death." I rather con- ceive it to hold out that condition which God threateneth to bring upon the enemies of his people, when he sends them a " spirit of slumber," Rom. xi. 8. Now, in such a condition two things are eminent: —