(13) God of hosts.--The Lord whom they have to meet is no mere national deity, but the supreme Creator.

Createth the wind.--Not "spirit" (as margin). But the two ideas "wind" and "spirit" were closely associated in Heb. (as in Greek), being designated by the same word ruach (in Greek ??????, comp. John 3:8). Hence the transition in thought to the next clause is natural. This is curiously rendered in LXX. "and declareth to man his Christ" through a misunderstanding of the original.

Verse 13. - The prophet enforces his threats by declaring God's power and omniscience. He that formeth the mountain; ἰδοὺ ἐγὼ στερεῶν βροντήν, "I am he that strengtheneth thunder" (Septuagint, reading differently). The mountains are mentioned as the most solid and everlasting of his works; the wind, as the subtlest and most immaterial of created things. Declareth unto man what is his thought; i.e. man's thought; reveals man to himself shows that he knows man's thought before man puts it into words. This he does sometimes by the stings of conscience, sometimes by inspiring his prophets to declare men's secret motives and the real state of their heart (see Jeremiah 17:9, l0; and comp. 1 John 3:20). Vulgate, Annuntians homini eloquium suum, where eloquium is equivalent to cognitatio. The LXX., with some change of letters, has, ἀπαγγέλλων εἰς ἀνθρώπους τὸν Ξριστὸν αὐτοῦ, "proclaiming unto men his Christ" - a reading which supports the misinterpretation of "his thought" as meaning God's thought, Christ being regarded as the Λόγος of God. Many of the Fathers have seen here a prophesy of the Messiah. See Tirinus and Corn. a Lapide on this verse. That maketh the morning darkness. Keil, after Calvin, takes these words as asyndeton for "the morning dawn and darkness." So the Septuagint, ποιῶν ὅρθρον καὶ ὁμίχλην, "making morning and gloom." This would be simply a further instance of God's creative power. The Vulgate gives, faciens matutinam nebulam; and it seems probable (comp. Amos 5:8; Amos 8:9) that the clause means that the Lord turns the dawn into darkness. This may refer to the action of clouds or an eclipse; or it may be said metaphorically of prosperity and adversity. Treadeth upon the high places of the earth. An anthropomorphic representation of the might and majesty of God, who governs all things, and has the loftiest in perfect subjection (comp. Deuteronomy 32:13; Deuteronomy 33:29; Job 9:8; Micah 1:3). The Lord, Jehovah, the eternal, self-existent, covenant God, is he who in these things manifests himself, and therefore his threats are not to be despised (Amos 5:8). In the prophet's view the laws and powers of nature have their scope in executing God's commands.

4:6-13 See the folly of carnal hearts; they wander from one creature to another, seeking for something to satisfy, and labour for that which satisfies not; yet, after all, they will not incline their ear to Him in whom they might find all they can want. Preaching the gospel is as rain, and every thing withers where this rain is wanting. It were well if people were as wise for their souls as they are for their bodies; and, when they have not this rain near, would go and seek it where it is to be had. As the Israelites persisted in rebellion and idolatry, the Lord was coming against them as an adversary. Ere long, we must meet our God in judgment; but we shall not be able to stand before him, if he tries us according to our doings. If we would prepare to meet our God with comfort, at the awful period of his coming, we must now meet him in Christ Jesus, the eternal Son of the Father, who came to save lost sinners. We must seek him while he is to be found.For, lo, he that formeth the mountains,.... These words are a description of the glorious Person, "thy God" and Saviour, to be met; he is the Creator of all things, that formed the mountains, and so was before them, as in Proverbs 8:25; and able to surmount and remove all mountains of difficulties that lay in his way of working out salvation for his people:

and createth the wind; or "spirit"; not the Holy Spirit, which is uncreated; but either angels, whom he makes spirits; or the spirit and soul of man he is the Creator of; or rather the natural wind is meant, which is his creature, he holds in his fists, restrains and commands, at his pleasure, Matthew 8:26;

and declareth unto man what is his thought; not what is man's thought, though he knows what is in man without any information, and is a discerner of the thoughts and intents of the heart, and can reveal them to men, and convince them that he knows them, Matthew 9:4; but rather the thought of God, the meditation of his heart, concerning the salvation of men; his thoughts of peace, which are the deep things of God, and which Christ, lying in the bosom of his Father, was privy to, and has declared, John 1:18. The Septuagint and Arabic versions, reading the words wrong, render them, "declaring to men his Christ"; which, though true of God, is not the sense of this clause. The Targum is,

"what are his works (x)?''

his works of creation, providence, redemption, and grace:

that maketh the morning darkness; or "darkness morning", or "the morning out of darkness" (y); being the dayspring from on high, the morning star, the sun of righteousness, that, rising, made the Gospel day, after a long night of Jewish and Gentile darkness; and who made the same dispensation a morning to one, and darkness to another, John 9:39. The Septuagint version is, "making the morning and the cloud"; the Vulgate Latin version, "making the morning cloud"; his coming was as the morning, Hosea 6:3;

and treadeth upon the high places of the earth; the land of Israel, which is Immanuel's land, is said by the Jews to be higher than other lands; Jerusalem higher than any part of Judea, and the mountain the temple was built on higher than Jerusalem: here Christ trod in the days of his flesh, and from the mount of Olives ascended to heaven, after he had trampled upon and spoiled principalities and powers, spiritual wickednesses in high places, and when he led captivity captive. Jarchi interprets it of humbling the mighty and proud, who are compared to the high places of the earth. The Targum is,

"to declared to men what are his works, to prepare light for the righteous as the morning light, who goes and prepares darkness for earth;''

the Lord, the God of hosts, is his name; he is the Jehovah, the Lord our righteousness, the God and Governor of the armies of heaven the hosts of angels, and to whom all creatures on earth are subject; all power in heaven and earth belongs unto him; this is Israel's God, his Redeemer and Saviour he is called upon to prepare to meet.

(x) So Kimchi and R. Sol. Urbin. Ohel Moed, fol. 4. 5. (y) "faciens obscuritatem auroram", Drusius.