Commentary on Joel Amos Obadiah Jonah Micah and Nahum John Calvin (continued)
MINOR PROPHETS
against that monarchy: and then the monarchy of Babylon succeeded; but it was necessary that Nineveh should be first subverted, and that the government should be transferred to the Chaldeans, that the Israelites as well as the Jews might know, that that monarchy had been overthrown, because it rebelled against God himself by distressing his own people.
We now then perceive the intention of the Prophet: after having threatened the Assyrians, he now turns his discourse to the Israelites, Though I have afÒicted thee, I will no more afÒict thee; that is, There is no reason for the faithful to despond, because they have been hitherto severely treated by God; let them on the contrary remembers that these scourges are temporary, and that God's displeasure with his elect people and his Church is such that he observes moderation; for this must ever be fulfilled, ---
the moment of mine indignation I smote thee; but I will show thee perpetual mercies,' (Isaiah 54:8.)
This promise has been once given to the Church; and it is now in force, and will be in force to the end of the world. Thus we see that the Prophet obviated a doubt, lest the faithful should think that there was no hope for them, because they had found
God so severe towards them; for he says that God was satisfied with the punishment which he had inflicted and that he would no longer afÒict his people. It follows ---
Nahum 1:13
13. For now will I break his yoke from off thee, and will burst thy bonds in sunder.
13. Et nunc conteram (vel, confringam) jugum ejus ab te, et vincula tua disrumpam.
He confirms what the former verse contains, --- that God would now cease from his rigor; for he says, that the deliverance of this chosen people was nigh, when God would break down and reduce to nothing the tyranny of that empire. This verse clearly shows, that a clause in the preceding verse ought not to be so restricted as it is by some interpreters, who regard it as having been said of the slaughter of the army of Sennacherib. But the Prophet addresses here in common both the Israelites and the Jews, as it is evident from the context; and this verse also sufÏciently proves, the Prophet does not speak of the Jews only; for they had not been so subdued by the Assyrians as the Israelites had been. I indeed allow that they became tributaries; for when they had broken their covenant, the Assyrian, after having conquered the kingdom of Israel and the kingdom of Syria, extended his arms at length to Judea. It is then certain, that they had been in some measure under the yoke; but it was not so hard a servitude that the words of the Prophet could be applied to it. I therefore take the expression generally, that God would free from the tyranny of Nineveh his own people, both the Israelites and the Jews. If any one objects and says, that the Israelites were never delivered. This indeed is true; but as to Nineveh, they were delivered when the empire was transferred to the Chaldeans, and Babylon became the seat of the empire.
We now then see, that the meaning of our Prophet is simply this, --- that though
God by the Assyrians chastised his people, he yet did not forget his covenant, for the Assyrians were punished. It was then sufÏcient for his purpose to say that the