Commentary on Joel Amos Obadiah Jonah Micah and Nahum John Calvin (continued)
JOHN CALVIN
spreads itself, so that it immediately takes hold, not only of one city but also of the widest regions and of the whole world, and is therefore like fire, for it passes through here and there, and that suddenly.
He then says, that rocks are also broken or dissolved before him We must be aware how great our brittleness is. Since there is no hardness which melts not before God, how can men, who flow away of themselves like water, be so daring as to set themselves up against him? We hence see that the madness of men is here rebuked, who, trusting in their own strength, dare to contend even with God, because they forget their own frailty. This is the import of the whole. It now follows ---
Nahum 1:7
7. The Lord is good, a strong hold in the day of trouble; and he knoweth them that trust in him.
7. Bonus Jehova ad fortitudinem in die angustiae, et cognoscens sperantes in se.
The Prophet expresses more clearly here what we referred to in our last lecture, --- that God is hard and severe toward refractory men, and that he is merciful and kind to the teachable and the obedient, --- not that God changes his nature, or that like Proteus he puts on various forms; but because he treats men according to their disposition. 290 As then the Prophet has hitherto taught us, that God's wrath cannot be sustained by mortals; so now, that no one might complain of extreme rigor, he, on the other hand, shows that God favors what is right and just, that he is gentle and mild to the meek, and therefore ready to bring help to the faithful, and that he leaves none of those who trust in him destitute of his aid.
First, by saying that God is good, he turns aside whatever might be objected on the ground of extreme severity. There is indeed nothing more peculiar to God than goodness. Now when he is so severe, that the very mention of his name terrifies the whole world, he seems to be in a manner different from himself. Hence the Prophet now shows that whatever he had hitherto said of the dreadful judgment of God, is not inconsistent with his goodness. Though God then is armed with vengeance against his enemies he yet ceases not to be like himself, nor does he forget his goodness.
But the Prophet does here also more fully confirm the Israelites and the Jews in the belief, that God is not only terrible to the ungodly, but that, as he has promised to be the guardian of his Church, he would also succor the faithful, and in time alleviate their miseries. Good then is Jehovah; and it is added for help The intention of the Prophet may be hence more clearly understood, when he says that he is for strength in the day of distress; as though he said, --- ``God is ever ready to bring help to his people:'' 291 And he adds, in the day of distress, that the faithful may not think that they are rejected, when God tries their patience by adversities. How much soever then God may subject his people to the cross and to troubles, he still succors them
290"This glorious description of the Sovereign of the world, like the pillar of cloud and fire, has a bright side towards Israel, and a dark side towards the Egyptians." — Henry.
291This is no doubt the right view. The object here is not to assert generally that God is good, but that he is good for aid and help in the day of distress. The versions then both of Newcome and Henderson are faulty; for they divide into two clauses what is one in the original, — Good is Jehovah for protection in the day of distress; And he knoweth them who trust in him. The word {{מעיזis from ,{}עזstrength, and having the formative ,{}מit attains a causative sense, and means that which affords or gives strength, --- a fortress, a stronghold, or protection. --- Ed.