Commentary on Joel Amos Obadiah Jonah Micah and Nahum John Calvin (continued)
MINOR PROPHETS
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.'' 283 Let us now proceed ---
Nahum 1:2
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.
2. Deus aemulator (sic vertunt,) et ulciscens Jehova; ulciscens Jehova, et Dominus irae (vel, possidens iram;) ulciscens Jehova hostes suos, et servans (vel, responens) idem (vel, ipse) inimicis suis.
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 efÏcacious; 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: 284 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 Exodus 34 what we read here: he does not, indeed, give literally what is found there; but it is sufÏciently 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 jealous; (amulus --- emulous); for the verb {,}קנא
283"It has been thought, and not without reason, by some, that Capernaum, Heb. {{}נחום{, כפד most properly rendered, the village of Nahum, derived its name from our Prophet having resided in it.'' --- Henderson.
284How far this language is right, may be questioned. The Prophets, under the immediate direction of the Divine Spirit, can hardly be said to borrow from a previous writer. They have no doubt announced the same sentiments, and in some instances, used the same words, as those found in the writings of Moses; but they derived them not from those writings, but from Divine inspiration: and, as Calvin has often observed, they adduced nothing but what they received from God. But this language is not peculiar to Calvin: he adopted it from the fathers. — Ed.