Commentaries on the Prophet Nahum
Lecture Ninety-ninth
Chapter 1
Nahum 1:1
The burden of Nineveh. The book of the vision of Nahum the
Elkoshite.
Though a part of what is here delivered belongs to the
Israelites and to the Jews, he yet calls his Book by what it
principally contains; he calls its the burden of Nineveh. Of this
word "masa'", we have spoken elsewhere. Thus the Prophets call their
prediction, whenever they denounce any grievous and dreadful
vengeance of God: and as they often threatened the Jews, it hence
happened, that they called, by way of ridicule, all prophecies by
this name "masa'", a burden. But yet the import of the word is
suitable. It is the same thing as though Nahum had said that he was
sent by God as a herald, to proclaim war on the Ninevites for the
sake of the chosen people. The Israelites may have hence learnt how
true and unchangeable God was in his covenant; for he still
manifested his care for them, though they had by their vices
alienated themselves from him.
He afterwards adds, "sefer chazon", the book of the vision.
This clause signifies, that he did not in vain denounce destruction
on the Ninevites, because he faithfully delivered what he had
received from God. For if he had simply prefaced, that he threatened
ruin to the Assyrian,, some doubt might have been entertained as to
the event. But here he seeks to gain to himself authority by
referring to God's name; for he openly affirms that he brought
nothing of his own, but that this burden had been made known to him
by a celestial oracle: for "chazah" means properly to see, and hence
in Hebrew a vision is called "chazon". But the Prophets, when they
speak of a vision, do not mean any fantasy or imagination, but that
kind of revelation which is mentioned in Num. 14, where God says,
that he speaks to his Prophets either by vision or by dream. We
hence see why this was added - that the burden of Nineveh was a
vision; it was, that the Israelites might know that this testimony
respecting God's vengeance on their enemies was not brought by a
mortal man, and that there might be no doubt but that God was the
author of this prophecy.
Nahum calls himself an Elkoshite. Some think that it was the
name of his family. The Jews, after their manner, say, that it was
the name of his father; and then they add this their common gloss,
that Elkos himself was a Prophet: for when the name of a Prophet's
father is mentioned, they hold that he whose name is given was also
a Prophet. But these are mere trifles: and we have often seen how
great is their readiness to invent fables. Then the termination of
the word leads us to think that it was, on the contrary, the proper
name of a place; and Jerome tells us that there was in his time a
small village of this name in the tribe of Simon. We must therefore
understand, that Nahum arose from that town, and was therefore
called the Elkoshite. Let us now proceed -
Nahum 1:2
God [is] jealous, and the LORD revengeth; the LORD revengeth, and
[is] furious; the LORD will take vengeance on his adversaries, and
he reserveth [wrath] for his enemies.
Nahum begins with the nature of God, that what he afterwards
subjoins respecting the destruction of Nineveh might be more
weighty, and produce a greater impression on the hearers. The
preface is general, but the Prophet afterwards applies it to a
special purpose. If he had only spoken of what God is, it would have
been frigid at least it would have been less efficacious; but when
he connects both together, then his doctrine carries its own force
and power. We now apprehend the design of the Prophet. He might
indeed have spoken of the fall of the city Nineveh: but if he had
referred to this abruptly, profane men might have regarded him with
disdain; and even the Israelites would have been perhaps less
affected. This is the reason why he shows, in a general way, what
sort of Being God is. And he takes his words from Moses; and the
Prophets are wont to borrow from him their doctrine: and it is from
that most memorable vision, when God appeared to Moses after the
breaking of the tables. I have therefore no doubt but that Nahum had
taken from Exod. 34 what we read here: he does not, indeed, give
literally what is found there; but it is sufficiently evident that
he paints, as it were, to the life, the image of God, by which his
nature may be seen.
He says first, that God is jealousy; for the verb "kana'" means
to irritate, and also to emulate, and to envy. When God is said to
be "nako'", the Greeks render it jealous, "dzeloten", and the
Latins, emulous, But it properly signifies, that God cannot bear
injuries or wrongs. Though God then for a time connives at the
wickedness of men? he will yet be the defender of his own glory. He
calls him afterwards the avenger, and he repeats this three times,
"Jehovah avengeth, Jehovah avengeth and possesseth wrath, he will
avenge". When he says that God "keeps for his enemies", he means
that vengeance is reserved for the unbelieving and the despisers of
God. There is the same mode of speaking in use among us, Je lui
garde, et il la garde a ses ennemis. This phrase, in our language,
shows what the Prophet means here by saying, that God keeps for his
enemies. And this awful description of God is to be applied to the
present case, for he says that he proclaims war against the
Ninevites, because they had unjustly distressed the Church of God:
it is for this reason that he says, that God is jealous, that God is
an avenger; and he confirms this three times, that the Israelites
might feel assured that this calamity was seriously announced; for
had not this representation been set before them, they might have
thus reasoned with themselves, - "We are indeed cruelly harassed by
our enemies; but who can think that God cares any thing for our
miseries, since he allows them so long to be unavenged?" It was
therefore necessary that the Prophet should obviate such thoughts,
as he does here. We now more fully understand why he begins in a
language so vehement, and calls God a jealous God, and an avenger.
He afterwards adds, that God possesses wrath. I do not take
"chemah" simply for wrath, but the passion or he it of wrath. We
ought not indeed to suppose, as it has been often observed, that our
passions belong to God; for he remains ever like himself. But yet
God is said to be for a time angry, and for ever towards the
reprobate, for he is our and their Judge. Here, then, when the
Prophet says, that God is the Lord of wrath, or that he possesses
wrath, he means that he is armed with vengeance and that, though he
connives at the sins of men, he is not yet indifferent, nor even
delays because he is without power, or because he is idle and
careless, but that he retains wraths as he afterwards repeats the
same thing, "He keeps for his enemies." In short, by these forms of
speaking the Prophet intimates that God is not to be rashly judged
of on account of his delay, when he does not immediately execute His
judgments; for he waits for the seasonable opportunity. But, in the
meantime there is no reason for us to think that he forgets his
office when he suspends punishment, or for a season spares the
ungodly. When, therefore, God does not hasten so very quickly, there
is no ground for us to think that he is indifferent, because he
delays his wrath, or retains it, as we have already said; for it is
the same thing to retain wrath, as to be the Lord of wrath, and to
possess it. It follows -
Nahum 1:3
The LORD [is] slow to anger, and great in power, and will not at all
acquit [the wicked]: the LORD hath his way in the whirlwind and in
the storm, and the clouds [are] the dust of his feet.
The Prophet goes on with the same subject; and still longer is
the preface respecting the nature of God, which however is to be
applied, as I have said, to the special objects which hereafter he
will state. He says here that God is slow to wrath. Though this
saying is taken also from Moses yet the Prophet speaks here for the
purpose of anticipating an objection; for he obviates the audacity
of the ungodly who daringly derided God, when any evil was denounced
on them, - "Where is the mercy of God? Can God divest himself of his
kindness? He cannot deny himself." Thus profane men, under the
pretence of honoring God, cast on him the most atrocious slander,
for they deprive him of his own power and office: and there is no
doubt but that this was commonly done by many of the ungodly in the
age of our Prophet. Hence he anticipates this objection, and
concedes that God is slow to wrath. There is then a concession here;
but at the same time he says that God is great in strength, and this
he says, that the ungodly may not flatter and deceive themselves,
when they hear these high attributes given to God, that he is
patient, slow to wrath, merciful, full of kindness. "Let them," he
says, "at the same time remember the greatness of God's power, that
they may not think that they have to do with a child."
We now then see the design of the Prophet: for this declaration
- that God hastens not suddenly to wrath, but patiently defers and
suspends the punishment which the ungodly deserve. This declaration
would not have harmonized with the present argument, had not the
Prophet introduced it by way of concession; as though he said, - "I
see that the world everywhere trifle with God, and that the ungodly
delude themselves with such Sophistries, that they reject all
threatening. I indeed allow that God is ready to pardon, and that he
descends not to wrath, except when he is constrained by extreme
necessity: all this is indeed true; but yet know, that God is armed
with his own power: escape then shall none of those who allow
themselves the liberty of abusing his patience, notwithstanding the
insolence they manifest towards him."
He now adds, "By clearing he will not clear". Some translate,
"The innocent, he will not render innocent." But the real meaning of
this sentence is the same with that in Exod. 34; and what Moses
meant was, that God is irreconcilable to the impenitent. It has
another meaning at the end of the third chapter of Joel, where it is
said, 'I will cleanse the blood which I have not cleansed.' On that
text interpreters differ; because they regard not the change in the
tense of the verb; for God means, that he would cleanse the filth
and defilements of his Church, which he had not previously cleansed.
But Moses means, that God deals strictly with sinners, so as to
remit no punishment. By clearing then I will not clear; that is, God
will rigidly demand an account of all the actions of men; and as
there is nothing hid from him, so every thing done wickedly by men
must come forth, when God ascends his tribunal; he will not clear by
clearing, but will rigidly execute his judgment.
There seems to be some inconsistency in saying, - that God is
reconcilable and ready to pardon, - and yet that by clearing he will
not clear. But the aspect of things is different. We have already
stated what the Prophet had in view: for inasmuch as the ungodly
ever promise impunity to themselves, and in this confidence
petulantly deride God himself, the Prophet answers them, and
declares, that there was no reason why they thus abused God's
forbearance, for he says, By clearing he will not clear, that is,
the reprobate: for our salvation consists in a free remission of
sins; and whence comes our righteousness, but from the imputation of
God, and from this - that our sins are buried in oblivion? yea, our
whole clearing depends on the mercy of God. But God then exercises
also his judgment, and by clearing he clears, when he remits to the
faithful their sins; for the faithful by repentance anticipate his
judgment; and he searches their hearts, that he may clear them. For
what is repentance but condemnation, which yet turns out to be the
means of salvation? As then God absolves none except the condemned,
our Prophet here rightly declares, that by clearing he will not
clears that is, he will not remit their sins, except he tries them
and discharges the office of a judge; in short, that no sin is
remitted by God which he does not first condemn. But with regard to
the reprobate, who are wholly obstinate in their wickedness, the
Prophet justly declares this to them, - that they have no hope of
pardon, as they perversely adhere to their own devices, and think
that they can escape the hand of God: the Prophet tells them that
they are deceived, for God passes by nothing, and will not blot out
one sin, until all be brought to mind.
He afterwards says, that "the way of God is in the whirlwind
and the tempest"; that is, that God, as soon as he shows himself,
disturbs the whole atmosphere, and excites storms and tempests: and
this must be applied to the subject in hand; for the appearance of
God is in other places described as lovely and gracious: nay, what
else but the sight of God exhilarated the faithful? As soon as God
turns away his face, they must necessarily be immersed in dreadful
darkness, and be surrounded with horrible terrors. Why then does the
Prophet say here, that the way of God is in the whirlwind and
storms? Even because his discourse is addressed to the ungodly, or
to the despisers of God himself, as in Ps. 18; where we see him
described as being very terrible, - that clouds and darkness are
around him, that he moves the whole earth, that he thunders on every
side, that he emits smoke frown his nostrils, and that he fills the
whole world with fire and burning. For what purpose was this done?
Because David's object was to set forth the judgments of God, which
he had executed on the ungodly. So it is in this place; for Nahum
speaks of the future vengeance, which was then nigh the Assyrians;
hence he says, "The way of God is in the whirlwind and tempest";
that is, when God goes forth, whirlwinds and tempests are excited by
his presence, and the whole world is put in confusion.
He adds, that the clouds are the dust of his feet. When any one
with his feet only moves the dust within a small space, some dread
is produced: but God moves the dust, not only in one place, - what
then? he obscures, and thus covers the whole heaven, "The clouds
then are the dust of his feet." We now apprehend the whole meaning
of the Prophet, and the purpose for which this description is given.
Of the same import is what follows -
Nahum 1:4
He rebuketh the sea, and maketh it dry, and drieth up all the
rivers: Bashan languisheth, and Carmel, and the flower of Lebanon
languisheth.
Nahum continues his discourse, - that God, in giving proof of
his displeasure, would disturb the sea or make it dry. There may be
here an allusion to the history, described by Moses; for the
Prophets, in promising God's assistance to his people, often remind
them how God in a miraculous manner brought up their fathers from
Egypt. As then the passage through the Red Sea was in high repute
among the Jews, it may be that the Prophet alluded to that event,
(Exod. 14: 22.) But another view seems to me more probable. We
indeed know how impetuous an element is that of the sea; and hence
in Jer. 5, God, intending to set forth his own power, says, that it
is in his power to calm the raging of the sea, than which nothing is
more impetuous or more violent. In the same manner also is the
majesty of God described in Job 28. The meaning of this place, I
think, is the same, - that "God by his chiding makes the sea dry",
and that he can "dry up the rivers". That the prophet connects
rivers with the sea, confirms what I have just said, - that the
passage through the Red Sea is not here referred to; but that the
object is to show in general how great is God's power in governing
the whole world.
To the same purpose is what he adds, "Bashan shall be weakened,
and Carmel, and the branch of Lebanon shall be weakened", or
destroyed. By these words he intimates, that there is nothing so
magnificent in the world, which God changes not, when he gives
proofs of his displeasure; as it is said in Ps. 104:, 'Send forth
thy Spirit, and they shall be renewed;' and again, 'Take away thy
Spirit,' or remove it, 'and all things will return to the dust;'
yea, into nothing. So also Nahum says in this place, "As soon as God
shows his wrath, the rivers will dry up, the sea itself will become
dry, and then the flowers will fade and the grass will wither;" that
is, though the earth be wonderfully ornamented and replenished, yet
all things will be reduced to solitude and desolation whenever God
is angry. And he afterwards adds -
Nahum 1:5
The mountains quake at him, and the hills melt, and the earth is
burned at his presence, yea, the world, and all that dwell therein.
Nahum continues still on the same subject, - that when God
ascended his tribunal and appeared as the Judge of the world, he
would not only shake all the elements, but would also constrain them
to change their nature. For what can be less consonant to nature
than for mountains to tremble, and for hills to be dissolved or to
melt? This is more strange than what we can comprehend. But the
Prophet intimates that the mountains cannot continue in their own
strength, but as far as they are sustained by the favor of God. As
soon, then, as God is angry, the mountains melt like snow, and flow
away like water. And all these things are to be applied to this
purpose, and are designed for this end, - that the wicked might not
daringly despise the threatening of God, nor think that they could,
through his forbearance, escape the punishment which they deserved:
for he will be their Judge, however he may spare them; and though
God is ready to pardon, whenever men hate themselves on account of
their sins, and seriously repent; he will be yet irreconcilable to
all the reprobate and the perverse. "The mountains, then, before him
tremble, and the hills dissolve" or melt.
This useful instruction may be gathered from these words, that
the world cannot for a moment stand, except as it is sustained by
the favour and goodness of God; for we see what would immediately
be, as soon as God manifests the signals of his judgment. Since the
very solidity of mountains would be as snow or wax, what would
become of miserable men, who are like a shadow or an apparition?
They would then vanish away as soon as God manifested his wrath
against them, as it is so in Ps. 39, that men pass away like a
shadow. This comparison ought ever to be remembered by us whenever a
forgetfulness of God begins to creep over us, that we may not excite
his wrath by self-complacencies, than which there is nothing more
pernicious. "Burned, then shall be the earth, and the world, and all
who dwell on it".
Prayer.
Grant, Almighty God, that as thou settest before us here as in a
mirror how dreadful thy wrath is, we may be humbled before thee, and
of our ownselves cast ourselves down, that we may not be laid
prostrate by thy awful power, - O grant, that we may by this
instruction be really prepared for repentance, and so suppliantly
deprecate that punishment which we daily deserve through our
transgressions, that in the meantime we may be also transformed into
the image of thy Son, and put off all our depraved lusts, and be
cleansed from our vices, until we shall at length appear in
confidence before thee, and be gathered among thy children, that we
may enjoy the eternal inheritance of thy heavenly kingdom, which has
been obtained for us by the blood of thy Son. Amen.
Calvin's Commentary on Nahum, Part 1
(Continued in Part 2...)
----------------------------------------------------
file: /pub/resources/text/ipb-e/epl-06: cvnhm-01.txt
.
