นาฮูม 1:4 วิจารณ์

In this chapter we have, I. The inscription of the book, (Nah 1:1). II. A magnificent display of the glory of God, in a mixture of wrath and justice against the wicked, and mercy and grace towards his people, and the discovery of his majesty and power in both (Nah 1:2-8). III. A particular application of this (as most interpreters think) to the destruction of Sennacherib and the Assyrian army, when they besieged Jerusalem, which was a very memorable and illustrious instance of the power both of God's justice and of his mercy, and spoke abundance of terror to his enemies and encouragement to his faithful servants (Nah 1:9 -16

This chapter begins with the title of the book, showing the subject matter of it; and describing the penman of it by his name and country, Nah 1:1; which is followed with a preface to the whole book; setting forth the majesty of a jealous and revenging God; the power of his wrath and fury; of which instances are given in exciting tempests; drying up the sea and the rivers; making the most fruitful mountains barren, which tremble before him; yea, even the whole world, and the inhabitants thereof, his indignation being intolerable; and yet he is slow to anger, good to them that trust in him, whom he knows, and whose protection he is in a time of trouble, Nah 1:2. Next the destruction of the Assyrian empire, and of the city of Nineveh, is prophesied of; and is represented as an utter and an entire destruction, and which would come upon them suddenly and unawares, while they were in their cups, Nah 1:8. A particular person among them is spoken of, described as a designing wicked man, an enemy to the Lord and his people, thought to be Sennacherib king of Assyria, Nah 1:11; from whose evil designs, yoke and bondage, the Jews should be delivered; and he and his posterity be cut off, because of his vileness, Nah 1:12; and the chapter is concluded with tidings of joy to Judah, who are exhorted to keep their feasts and perform their vows on this occasion, Nah 1:15.

He rebuketh the sea, and maketh it dry,.... As he did the Red sea, when the children of Israel passed through it as on dry land; which shows his power and sovereignty over it; that it is at his command, as a servant at his master's; and since the wind and sea obey him, what is it he cannot do? see Isa 50:2; and drieth up all the rivers; that is, he can do it if he will; he divided the waters of Jordan, through the midst of which the Israelites passed on dry ground; and will dry up the river Euphrates, to make way for the kings of the east; and as for Tigris, on the banks of which the city of Nineveh stood, of which the inhabitants boasted, and in which they trusted for their security, he could dry up, and make way for the enemy to enter in; or make that their enemy, and overflow them with it, as he did; see Nah 1:8. By the "sea" and "rivers" may be meant the whole Assyrian empire, and many nations and people, as Jarchi and Abarbinel interpret it, of whom it consisted; see Jer 51:36; Bashan languisheth, and Carmel, and the flower of Lebanon languisheth; when the Lord restrains the heavens from giving rain, then Bashan, famous for its fat pastures and fruitful meadows, and Carmel for its rich grain fields, and Lebanon for its tall shadowy cedars, these, and the glory of all, wither and fade away, being parched and dried up for want of moisture. These were places in the land of Israel, but may be put for like flourishing and fruitful hills and countries in the land of Assyria, which should become desolate; see Psa 107:33.

If it is [Marcion’s] Christ that is meant, he will not be stronger than the servants of the Creator. I would have been content with the examples I have shown you without adding anything further. But here a prediction of [Christ] walking on the water precedes his advent as well. The words of the psalm are, in fact, accomplished by Christ’s crossing over the lake. “The Lord,” says the psalmist, “is upon many waters.” When he scatters its waves, Habakkuk’s words are fulfilled where he says, “scattering the waters as he walks.” When at his rebuke the sea is calmed, Nahum is also verified: “He rebukes the sea and makes it dry,” referring to the winds that had disturbed the sea.

(Verse 4) Rebuking the sea, and drying it up, and leading all the rivers to the desert. It is described according to the power of God, who will avenge Israel's adversaries, showing that it is not difficult for Him to destroy the Assyrians, whose majesty even includes the ability to change the elements. Or certainly because we have already said that this is a prophecy about the end of the world, and you can simply understand this: When the consummation of the world comes and the heaven and earth pass away, the sea and rivers will also dry up. But to me, reading this in the Psalms: The great and wide sea, in which are creeping things innumerable, both small and great beasts. There the ships pass through. This dragon which You have formed to play there (Psalm 104:25-26), seems worthy of the goodness and mercy of God to destroy all the bitterness and saltiness of the sea by its threat, and to humble the dragon reigning in the waters, and to dry up the abyss of malice in which small creepy things swim, innumerable whose worth is not to be numbered, for they are united with the dragon. Also leading rivers into the desert, it is draining all false knowledge of name, which, rising against God, it waters with the river of eloquence and the flow of words, and twisting whirlpools, it is carried with the amazement of spectators into the abyss. Look at Plato, behold Demosthenes, also Cicero, both philosopher and orator, and consider the leaders of the heretics, about whom there were Valentinus, Marcion, Bardesanes, Tatian, and you will not doubt about the rivers. But all of these things the Lord Jesus will consume with the breath of his mouth and destroy with the brightness of his coming, and he will lead to the deserts. And at the same time, observe that according to the title, which is inscribed: The Assumption of Nineveh: the book of the vision of Nahum the Elkoshite, rightly and in a figurative sense, the world is understood to represent Nineveh, and the rivers of its eloquence will dry up in its culmination. Basan and Carmel are sick, and the flower of Lebanon is withered. Metaphorically, by Basan and Carmel and Lebanon, a fertile region and mountains adorned, the devastation of Assyria is shown, because once powerful and flourishing and ruling over many nations, it will be laid waste by the wrath of the Lord. We can also understand this as referring to the end of the world, where the powerful and noble, who abound in great riches, will suddenly perish and it will be said to them: Fool, tonight is the time when your soul will be taken from you, and what you have prepared, whose will it be? (Luke 12:20). Furthermore, according to the interpretation of names, because Basan signifies confusion and ignominy, we affirm that at the consummation of the world, all things worthy of shame and disgrace will be weakened when the Lord comes. Not only will sins be brought to nothing, but even Carmel, which signifies the knowledge of circumcision, as well as those who seem rich and flourishing in good works, will tremble and be filled when Christ comes. And that which is said in the Gospel will be fulfilled: 'When the Son of man comes, will he find faith upon the earth?' (Luke 18:8). Indeed, as wickedness increases, the love of many will grow cold, and because of this, the wrath of God will come.

This chapter opens the prophecy against the Assyrians and their metropolis with a very magnificent description of the infinite justice, tender compassion, and uncontrollable power of God, Nah 1:1-8. To this succeeds an address to the Assyrians; with a lively picture of their sudden overthrow, because of their evil device against Jerusalem, Nah 1:9-11. Then appears Jehovah himself, proclaiming deliverance to his people from the Assyrian yoke, and the destruction of the Assyrian idols, Nah 1:12-14; upon which the prophet, with great emphasis, directs the attention of Judah to the approach of the messenger who brings such glad tidings; and exultingly bids his people to celebrate their solemn feasts, and perform their vows, as a merciful Providence would not suffer these enemies of the Jewish state to prevail against them, Nah 1:15.

He rebuketh the sea - The Red Sea and the rivers: probably an allusion to the passage of the Red Sea and Jordan. The description of the coming of Jehovah, from the third to the sixth verse, is dreadfully majestic. He is represented as controlling universal nature. The sea and the rivers are dried up, the mountains tremble, the hills melt, and the earth is burnt at his presence. Bashan, Carmel, and Lebanon are withered and languish: streams of fire are poured out, and the rocks are cast down to make him a passage. If then, the seas, the rivers, the mountains, the hills, the rocks, and the earth itself, fail before Jehovah, or flee from his presence, how shall Nineveh and the Assyrian empire stand before him?

JEHOVAH'S ATTRIBUTES AS A JEALOUS JUDGE OF SIN, YET MERCIFUL TO HIS TRUSTING PEOPLE, SHOULD INSPIRE THEM WITH CONFIDENCE. HE WILL NOT ALLOW THE ASSYRIANS AGAIN TO ASSAIL THEM, BUT WILL DESTROY THE FOE. (Nah 1:1-15) burden of Nineveh--the prophetic doom of Nineveh. Nahum prophesied against that city a hundred fifty years after Jonah.

rebuketh the sea--as Jesus did (Mat 8:26), proving Himself God (compare Isa 50:2). Bashan languisheth--through drought; ordinarily it was a region famed for its rich pasturage (compare Joe 1:10). flower of Lebanon--its bloom; all that blooms so luxuriantly on Lebanon (Hos 14:7). As Bashan was famed for its pastures, Carmel for its corn fields and vineyards, so Lebanon for its forests (Isa 33:9). There is nothing in the world so blooming that God cannot change it when He is wroth.

Judgment upon Nineveh Decreed by God - Nah 1:1-15 Jehovah, the jealous God and avenger of evil, before whose manifestation of wrath the globe trembles (Nah 1:2-6), will prove Himself a strong tower to His own people by destroying Nineveh (Nah 1:7-11), since He has determined to break the yoke which Asshur has laid upon Judah, and to destroy this enemy of His people (Nah 1:12-14).

"He threateneth the sea, and drieth it up, and maketh all the rivers dry up. Bashan and Carmel fade, and the blossom of Lebanon fadeth. Nah 1:5. Mountains shake before Him, and the hills melt away; the earth heaveth before Him, and the globe, and all the inhabitants thereon. Nah 1:6. Before His fury who may stand? and who rise up at the burning of His wrath? His burning heat poureth itself out like fire, and the rocks are rent in pieces by Him." In the rebuking of the sea there is an allusion to the drying up of the Red Sea for the Israelites to pass through (cf. Psa 106:9); but it is generalized here, and extended to every sea and river, which the Almighty can smite in His wrath, and cause to dry up. ויּבּשׁהוּ for וייבּשׁהוּ, the vowelless י of the third pers. being fused into one with the first radical sound, as in ויּדּוּ in Lam 3:53 (cf. Ges. 69, Anm. 6, and Ewald 232-3). Bashan, Carmel, and Lebanon are mentioned as very fruitful districts, abounding in a vigorous growth of vegetation and large forests, the productions of which God could suddenly cause to fade and wither in His wrath. Yea more: the mountains tremble and the hills melt away (compare the similar description in Mic 1:4, and the explanation given there). The earth lifts itself, i.e., starts up from its place (cf. Isa 13:13), with everything that dwells upon the surface of the globe. תּשּׂא from נשׂא, used intransitively, "to rise," as in Psa 89:10 and Hos 13:1; not conclamat s. tollit vocem (J. H. Michaelis, Burk, Strauss). תּבל, lit., the fertile globe, always signifies the whole of the habitable earth, ἡ οἰκουμένη; and יושׁבי בהּ, not merely the men (Ewald), but all living creatures (cf. Joe 1:18, Joe 1:20). No one can stand before such divine wrath, which pours out like consuming fire (Deu 4:24), and rends rocks in pieces (Kg1 19:11; Jer 23:29; cf. Jer 10:10; Mal 3:2).