John Calvin on Nahum 1:5

Nahum continues still 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 would also constrain them to change their nature. For what can be less consonant to nature than for mountains to tremble, and for hills to be dissolved or to melt? This is more strange than what we can comprehend. But the Prophet intimates that the mountains cannot continue in their own strength, but as far as they are sustained by the favor of God. As soon, then, as God is angry, the mountains melt like snow, and flow away like water. And all these things are to be applied to this purpose, and are designed for this end, — that the wicked might not daringly despise the threatening of God, nor think that they could, through his forbearance, escape the punishment which they deserved: for he will be their Judge, however he may spare them; and though God is ready to pardon, whenever men hate themselves on account of their sins, and seriously repent; he will be yet irreconcilable to all the reprobate and the perverse. The mountains, then, before him tremble, and the hills dissolve or melt.

This useful instruction may be gathered from these words, that the world cannot for a moment stand, except as it is sustained by the favor and goodness of God; for we see what would immediately be, as soon as God manifests the signals of his judgment. Since the very solidity of mountains would be as snow or wax, what would become of miserable men, who are like a shadow or an apparition? They would then vanish away as soon as God manifested his wrath against them, as it is so in Psalm 39, that men pass away like a shadow. This comparison ought ever to be remembered by us whenever a forgetfulness of God begins to creep over us, that we may not excite his wrath by self-complacencies, than which there is nothing more pernicious. Burned, This sense has been given to the verb by the Rabbins, which is inconsistent with it as found here without any variations, and with the Greek versions. תשא is either from נשא, to lift up, or from שאה, to be laid waste, or to be confounded, the final ה being dropped; and this is what Newcome adopts. Marckius and Henderson take the former meaning in the sense of being raised up or heaving. “Ανεσταλη, was removed,” Sept.; “Εκινηθη, was moved,” Symmachus; “Εφριξεν, trembled,” Aquila. The idea of being confounded or laid waste harmonizes best with all parts of the sentence; for the idea of having does not apply well to the inhabitants. We see here that all the Greek versions have the verb in the past tense; and so are the previous verbs in the verse as given in the Septuagint, and agreeably with the Hebrew.

Mountains have shaken through him, And hills have melted away; And confounded has been the earth at his presence, Yea, the world and all its inhabitants. then shall be the earth, and the world, and all who dwell on it

Prayer.

Grant, Almighty God, that as thou settest before us here as in a mirror how dreadful thy wrath is, we may be humbled before thee, and of our ownselves cast ourselves down, that we may not be laid prostrate by thy awful power, — O grant, that we may by this instruction be really prepared for repentance, and so suppliantly deprecate that punishment which we daily deserve through our transgressions, that in the meantime we may be also transformed into the image of thy Son, and put off all our depraved lusts, and be cleansed from our vices, until we shall at length appear in confidence before thee, and be gathered among thy children, that we may enjoy the eternal inheritance of thy heavenly kingdom, which has been obtained for us by the blood of thy Son. Amen.

Lecture One Hundredth

Nahum 1:6

6. Who can stand before his indignation? and who can abide in the fierceness of his anger? his fury is poured out like fire, and the rocks are thrown down by him.

6. Coram indignatione ejus quis stabit? Et quis consistet in furore irae ejus? Furor ejus effunditur tanquam ignis, et rupes solvuntur ab eo.