Commentary on Joel Amos Obadiah Jonah Micah and Nahum John Calvin
MINOR PROPHETS
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.
Lecture One Hundredth
Nahum 1:6
6. Who can stand before his indignation? and who can abide in the fierceness of his anger? his fury is poured out like fire, and the rocks are thrown down by him.
6. Coram indignatione ejus quis stabit? Et quis consistet in furore irae ejus? Furor ejus effunditur tanquam ignis, et rupes solvuntur ab eo.
The Prophet shows here why he gave in the part noticed in the last lecture, such an awful description of God; it was that men might know, that when they shall come before his tribunal, no one will be able to stand unless supported by his favor. Of the Prophet's main object we have sufÏciently spoken, nor is it necessary to repeat here what has been stated. It is enough to bear this in mind, --- that as the enemies of the Church relied on their power; and daringly and immoderately raged against it, the judgment of God is here set before them, that they might understand that an account was to be rendered to him whose presence they were not able to bear.
But the question has more force than if the Prophet had simply said, that the whole world could not stand before God: for he assumes the character of one adjuring.
After having shown how terrible God is, he exclaims, Who shall stand before his indignation? and who shall be able to bear his wrath? 289 for his indignation, he says, is poured forth as fire. The Hebrew interpreters have here toiled in vain: as the verb {,}נתךnutae, means to pour forth it seems to them an inconsistent expression, that the wrath of God should be poured forth as fire; for this would be more suitably said of some metal than of fire. But to be poured forth here is nothing else than to be scattered far and wide. Poured forth then is thy wrath as fire; that is, it advances every moment, as when a fire seizes a whole forest; and when it grows strong, we know how great is its violence, and how suddenly it spreads here and there. But if a different meaning be preferred, I do not much object to it, ``His wrath, which is like fire, is poured out.''
Some think that the Prophet alludes to lightnings, which, as it were, melt through the air, at least as they appear to us. But as the meaning of the Prophet is sufÏciently evident, there is no need of anxiously inquiring how fire is poured out: for I have already mentioned, that the Prophet means no other thing than the wrath of God
289And who shall rise up against his hot anger? — Newcome. And who can subsist in the heat of his anger? — Henderson. Neither of these versions convey the meaning. The verb {,{קום with a {}בafter it, signifies to rise up against or resist. {Τις} {αντιστησεται} --- Who shall resist? --- Sept. So the line should be thus rendered, --- And who can resist the burning of his wrath? This line conveys the same idea as the former, only in stronger terms. For displeasure or anger we have here the burning of his wrath, and for standing we have resisting. Can is better than will; the Hebrew future ought often to be thus rendered. With the view of giving the words here used their distinctive character, I offer the following version of the whole verse, --- Before his anger who can stand? And who can resist the burning of his wrath?
His indignation has been poured forth like fire; And rocks have been broken in pieces by him. The two last verbs are in the past tense, and are more expressive when so rendered. --- Ed.