John Calvin Commentary Nahum 1

Although a part of what is delivered here belongs to the Israelites and to the Jews, yet he calls his Book by what it principally contains; he calls it the burden of Nineveh. We have spoken elsewhere of this word משא, mesha. Thus the Prophets call their prediction whenever they denounce any grievous and dreadful vengeance of God; and since they often threatened the Jews, it therefore happened that they mockingly called all prophecies by this name משא, mesha, a burden. Yet the meaning of the word is suitable. It is 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. From this, the Israelites may have learned how true and unchangeable God was in His covenant, for He still showed His care for them, even though they had alienated themselves from Him by their vices.

He then adds, ספר חזון, sapher chezun, the book of the vision. This clause signifies that he did not denounce destruction on the Ninevites in vain, 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 arisen about the outcome.

But here he seeks to gain authority for himself 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 חזה, cheze, properly means to see, and therefore in Hebrew a vision is called חזון, chezun.

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 Numbers 14, where God says that He speaks to His Prophets either by vision or by dream. Thus we see why this was added: that the burden of Nineveh was a vision. It was so 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 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, in their typical way, say that it was the name of his father; they then add their common interpretation that Elkos himself was a Prophet: for when the name of a Prophet’s father is mentioned, they maintain that he whose name is given was also a Prophet. But these are mere trifles, and we have often seen how quick they are to invent fables.

The termination of the word then leads us to think that it was, on the contrary, the proper name of a place. Jerome tells us that in his time there was a small village of this name in the tribe of Simon. We must therefore understand that Nahum came from that town and was therefore called “the Elkoshite.”

Nahum begins with the nature of God, so that what he subsequently adds concerning the destruction of Nineveh might be more significant 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 cold; at least, it would have been less effective. But when he connects both together, then his doctrine carries its own force and power.

We now understand the Prophet's design. He might indeed have spoken of the fall of the city Nineveh, but if he had referred to this abruptly, ungodly people might have regarded him with disdain, and even the Israelites would perhaps have been less affected. This is the reason why he shows, in a general way, what kind of Being God is.

And he takes his words from Moses; the Prophets are accustomed to borrow their doctrine from him. It is from that most memorable vision when God appeared to Moses after the breaking of the tablets. Therefore, I have no doubt that Nahum had taken from Exodus 34 what we read here. He does not, indeed, give literally what is found there, but it is sufficiently evident that he vividly portrays, as it were, the image of God, through which His nature may be seen.

He says first, that God is jealous (amulus — emulous); for the verb קנא, kona, means to irritate, and also to emulate, and to envy. When God is said to be קנוא, konua, the Greeks render it jealous, ζηλωτὴν, and the Latins, emulous (amulatorem). But it properly signifies that God cannot bear injuries or wrongs.

Though God then for a time overlooks the wickedness of men, He will yet be the defender of His own glory. The Prophet afterwards calls God the avenger, and 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 awe-inspiring description of God is to be applied to the present case, for the Prophet says that God 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, so that the Israelites might feel assured that this calamity was seriously announced.

For had not this representation been set before them, they might have reasoned with themselves, “We are indeed cruelly harassed by our enemies; but who can think that God cares anything for our miseries, since He allows them so long to be unavenged?” It was therefore necessary that the Prophet should counter such thoughts, as he does here. We now more fully understand why he begins in such vehement language, and calls God a jealous God, and an avenger.

The Prophet afterwards adds that God possesses wrath. I do not take חמה, cheme, simply for wrath, but for the passion or heat of wrath. We ought not indeed to suppose, as it has often been observed, that our passions belong to God, for He remains ever like Himself. Yet God is said to be angry for a time, and forever 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, the Prophet means that God is armed with vengeance. And though God overlooks the sins of men, He is not indifferent, nor does He delay because He is without power, or because He is idle and careless. Rather, He retains wrath, as the Prophet 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 on account of His delay, when He does not immediately execute His judgments, for He waits for the opportune time.

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.

The Prophet continues with the same subject, and the preface concerning the nature of God is even longer; however, as I have said, this preface is to be applied to the specific purposes he will subsequently state. He says here that God is slow to wrath. Although this saying is also taken from Moses, the Prophet speaks here to anticipate an objection, for he preempts the audacity of the ungodly who daringly derided God when any evil was pronounced against them, asking, "Where is the mercy of God?"

Can God divest Himself of His kindness? He cannot deny Himself. Thus, profane men, under the pretext of honoring God, cast the most atrocious slander on Him, for they deprive Him of His power and office. There is no doubt that this was commonly done by many of the ungodly in our Prophet's time. Therefore, he anticipates this objection and concedes that God is slow to wrath. So, there is a concession here; but at the same time, he says that God is great in strength. He says this so that the ungodly may not flatter and deceive themselves when they hear these lofty attributes ascribed to God: that He is patient, slow to wrath, merciful, full of kindness. He says, “Let them at the same time remember the greatness of God’s power, so that they may not think they are dealing with a child.”

So now we see the Prophet's design. This declaration—that God does not hasten suddenly to wrath, but patiently defers and suspends the punishment the ungodly deserve—would not have harmonized with the present argument if the Prophet had not introduced it by way of concession. It is as if he said, “I see that the world everywhere trifles with God, and that the ungodly delude themselves with such sophistries that they reject all threats. I do indeed allow that God is ready to pardon, and that He does not descend 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. Then none of those who allow themselves the liberty of abusing His patience shall escape, despite the insolence they show 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 as that in Exodus 34; and what Moses meant was that God is irreconcilable to the impenitent. It has another meaning at the end of Joel 3, where it is said, I will cleanse the blood which I have not cleansed. Interpreters differ on that text because they do not consider 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, He will not clear; that is, God will rigidly demand an account of all human actions. And since nothing is hidden from Him, everything wickedly done by men must come to light 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 perspective is different. We have already stated what the Prophet had in view: for inasmuch as the ungodly always promise themselves impunity, and in this confidence petulantly deride God Himself, the Prophet answers them and declares that there was no reason for them to abuse God’s forbearance in this way. For he says, By clearing he will not clear—that is, the reprobate. For our salvation consists in a free remission of sins; and from where does our righteousness come, but from the imputation of God, and from this: that our sins are buried in oblivion? Indeed, our whole clearing depends on the mercy of God.

But God then also exercises His judgment, and by clearing He clears when He remits the sins of the faithful; for the faithful, by repentance, anticipate His judgment, and He searches their hearts so that He may clear them. For what is repentance but condemnation, which yet turns out to be the means of salvation?

Since, then, God absolves no one except the condemned, our Prophet here rightly declares, that by clearing he will not clears; that is, He will not remit their sins unless He tries them and discharges the office of a judge. In short, 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, since 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 overlooks nothing and will not blot out one sin until all are brought to mind.

He afterwards says that the way of God is in the whirlwind and the tempest; that is, God, as soon as He shows Himself, disturbs the whole atmosphere and excites storms and tempests. This must be applied to the subject at hand, for the appearance of God is described in other places as lovely and gracious. Indeed, 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? It is because his discourse is addressed to the ungodly, or to the despisers of God Himself, as in Psalm 18, where we see Him described as 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 from His nostrils, and that He fills the whole world with fire and burning.

For what purpose was this done? Because David’s purpose was to set forth the judgments of God, which He had executed on the ungodly. So it is in this passage; for Nahum speaks of the future vengeance, which was then near for 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 thrown into confusion.

He adds, that the clouds are the dust of his feet. When anyone 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 understand the whole meaning of the Prophet and the purpose for which this description is given.

Nahum continues his discourse — that God, in demonstrating his displeasure, would disturb the sea or make it dry. There may be an allusion here to the history described by Moses; for the prophets, in promising God’s assistance to his people, often remind them how God miraculously brought their fathers up from Egypt.

Since the passage through the Red Sea was highly regarded among the Jews, it may be that the prophet alluded to that event (Exodus 14:22). But another view seems more probable to me. Indeed, we know how impetuous an element the sea is; and therefore in Jeremiah 5, God, intending to display 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.

The majesty of God is also described in the same manner in Job 28. The meaning of this passage, I think, is the same — namely, that God by his chiding makes the sea dry, and that he can dry up the rivers. The fact that the prophet connects rivers with the sea confirms what I have just said — that the passage through the Red Sea is not referred to here, but that the object is generally to show how great God’s power is in governing the whole world.

What he adds serves the same purpose: 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 that God does not change when he demonstrates his displeasure; as it is said in Psalm 104:

Send forth Your Spirit, and they will be renewed;
And again, Take away Your Spirit, or remove it, and all things will return to the dust; yes, into nothing.

So Nahum also 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 is wonderfully ornamented and replenished, yet all things will be reduced to solitude and desolation whenever God is angry. And he adds afterwards —

Nahum still continues 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 also constrain them to change their nature. For what can be less consistent with nature than for mountains to tremble and for hills to dissolve or melt?

This is stranger than we can comprehend. But the Prophet intimates that the mountains cannot continue in their own strength, except insofar as they are sustained by the favor of God. Then, as soon as God is angry, the mountains melt like snow and flow away like water.

All these things serve this purpose and are intended for this end: that the wicked might not daringly despise God’s threatening, nor think that they could, through His forbearance, escape the punishment they deserved. For He will be their Judge, however He may spare them. And though God is ready to pardon whenever people hate themselves on account of their sins and seriously repent, He will still be irreconcilable to all the reprobate and the perverse. The mountains, then, before Him tremble, and the hills dissolve or melt.

From these words, this useful instruction may be gathered: the world cannot stand for a moment, except insofar as it is sustained by the favor and goodness of God. For we see what would immediately happen as soon as God shows the signs of His judgment.

Since the very solidity of mountains would become like snow or wax, what would become of miserable people, who are like a shadow or an apparition? They would then vanish as soon as God manifested His wrath against them, as it is said in Psalm 39, that people pass away like a shadow (Psalms 39).

We should always remember this comparison whenever forgetfulness of God begins to creep over us, so that we may not provoke His wrath by self-satisfaction, for nothing is more pernicious. Burned, then shall be the earth, and the world, and all who dwell on it.

Prayer:

Grant, Almighty God, that as You set before us here as in a mirror how dreadful Your wrath is, we may be humbled before You, and voluntarily cast ourselves down, so that we may not be laid prostrate by Your awesome power.

O grant that by this instruction we may be truly prepared for repentance, and so humbly pray to avert that punishment which we daily deserve because of our transgressions, so that in the meantime we may also be transformed into the image of Your Son, put off all our depraved lusts, and be cleansed from our vices. May this continue until at last we appear in confidence before You and are gathered among Your children, so that we may enjoy the eternal inheritance of Your heavenly kingdom, which has been obtained for us by the blood of Your Son. Amen.