นาฮูม 1:5 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.

The mountains quake at him, and the hills melt,.... As Sinai of old did, when the Lord descended on it, Exo 19:18. Mountains figuratively signify kings and princes; and hills large countries, as Jarchi and Abarbinel observe, and the inhabitants of them; particularly the kingdoms and nations belonging to the Assyrian empire, which would tremble and quake, and their hearts melt with fear, when they should hear of the destruction of Nineveh their chief city; and of the devastation made by the enemy there and in other parts, under the direction of the Lord of hosts; his power and providence succeeding him: and the earth is burnt at his presence; either when he withholds rain from it, and so it be comes parched and burnt up with the heat of the sun; or when he rains fire and brimstone on it, as he did on Sodom and Gomorrah; or consumes any part of it with thunder and lightning, as he sometimes does; nay, if he but touch the mountains, they smoke; see Psa 104:32; yea, the world, and all that dwell therein; as in the last day, at the general conflagration, when the world, and all the wicked inhabitants of it, will be burnt up; see Pe2 3:10.

(Version 5.) The mountains were moved by him, and the hills were made desolate, and the earth trembled before him, and the world, and all that dwell therein. LXX: The mountains were moved by him, and the hills were shaken, and the earth was contracted before his face, the whole universe and all who dwell in it. It can also be understood simply that at the end of the world, when the Savior comes in his majesty, the mountains, hills, world, and earth will be moved. For if in His passion the sun fled, the rocks were split, and the earth trembled (Matt. XXVII, and Luke XXIII): much more in His glory will all things be troubled. But also, figuratively, the mountains and hills, the lofty and powerful ones, are understood to be those who will be cast down to the ground at the advent of the Lord, and removed from their throne will adhere to the pavement. For the face of the Lord is against those who do evil, in order to destroy their memory from the earth (Psalm XXXIII, 17). Then the earth will shake, and the world and universe will fear the face of the Lord: this is the greatest torment and punishment, that they will not dare to look upon his countenance.

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.

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.

earth is burned--so GROTIUS. Rather, "lifts itself," that is, "heaveth" [MAURER]: as the Hebrew is translated in Psa 89:9; Hos 13:1; compare Sa2 5:21, Margin.

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).