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1 An oracle concerning Nineveh. The book of the vision of Nahum of Elkosh.
The Consuming Wrath of God2 A jealous and avenging God is the L ord, the L ord is avenging and wrathful; the L ord takes vengeance on his adversaries and rages against his enemies. 3 The L ord is slow to anger but great in power, and the L ord will by no means clear the guilty.
His way is in whirlwind and storm, and the clouds are the dust of his feet. 4 He rebukes the sea and makes it dry, and he dries up all the rivers; Bashan and Carmel wither, and the bloom of Lebanon fades. 5 The mountains quake before him, and the hills melt; the earth heaves before him, the world and all who live in it.
6 Who can stand before his indignation? Who can endure the heat of his anger? His wrath is poured out like fire, and by him the rocks are broken in pieces. 7 The L ord is good, a stronghold in a day of trouble; he protects those who take refuge in him, 8 even in a rushing flood. He will make a full end of his adversaries, and will pursue his enemies into darkness. 9 Why do you plot against the L ord? He will make an end; no adversary will rise up twice. 10 Like thorns they are entangled, like drunkards they are drunk; they are consumed like dry straw. 11 From you one has gone out who plots evil against the L ord, one who counsels wickedness.
Good News for Judah12 Thus says the L ord, “Though they are at full strength and many, they will be cut off and pass away. Though I have afflicted you, I will afflict you no more. 13 And now I will break off his yoke from you and snap the bonds that bind you.”
14 The L ord has commanded concerning you: “Your name shall be perpetuated no longer; from the house of your gods I will cut off the carved image and the cast image. I will make your grave, for you are worthless.”
15 Look! On the mountains the feet of one who brings good tidings, who proclaims peace! Celebrate your festivals, O Judah, fulfill your vows, for never again shall the wicked invade you; they are utterly cut off. New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by
permission. All rights reserved.
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He goes on with this same subject, — that Gods when he pleases to exercise his power, can, with no difficulty, consume his enemies: for the similitude, which is here added, means this, — that nothing is safe from God’s vengeance; for by perplexed thorns he understands things difficult to be handled. When thorns are entangled, we dare not, with the ends of our fingers, to touch their extreme parts; for wherever we put our hands, thorns meet and prick us. As then pricking from entangled thorns make us afraid, so none of us dare to come nigh them. Hence the Prophet says, they who are as entangled thorns; that is “However thorny ye may be, however full of poison, full of fury, full of wickedness, full of frauds, full of cruelty, ye may be, still the Lord can with one fire consume you, and consume you without any difficulty.” They were then as entangled thorns. And then, as drunken by their own drinking. If we read so, the meaning is, — God or God’s wrath will come upon you as on drunker men; who, though they exult in their own intemperance, are yet enervated, and are not fit for fighting, for they have weakened their strength by extreme drinking. There seems indeed to be much vigor in a
drunken man, for he swaggers immoderately and foams out much rage; but yet he may be cast down by a finger; and even a child can easily overcome a drunken person. It is therefore an apt similitude, — that God would manage the Assyrians as the drunken are wont to be managed; for the more audacity there is in drunken men, the easier they are brought under; for as they perceive no danger, and are, as it were, stupefied, so they run headlong with greater impetuosity. “In like manners” he says,
“extreme satiety will be the cause of your ruin, when I shall attack you. Ye are indeed very violent; but all this your fury is altogether drunkenness: Come, he says, to you shall the vengeance of God as to those drunken with their own drinking
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Newcome, on the sole authority of the Syriac and the Targum, changes “thorns” into “princes,” and thus wholly destroys the propriety of the simile of dry stubble at the end of the verse. Henderson says justly, that this change is on no account to be adopted.
Some render the last words, “To the drunken according to their drinking;” and this sense also is admissible; but as the Prophet’s meaning is still the same, I do not contend about words. Others indeed give to the Prophet’s words a different sense: but I doubt not but that he derides here that haughtiness by which the Assyrians were swollen, and compares it to drunkenness; as though he said, “Ye are indeed more than enough inflated and hence all tremble at your strength; but this your excess rather debilitates and weakens your powers. When God then shall undertake to destroy you as drunken men, your insolence will avail you nothing; but, on the contrary, it will be the cause of your ruin as ye offer yourselves of your own accord; and the Lord will easily cast you down, as when one, by pushing a drunken man, immediately throws him on the ground.” And these comparisons ought to be carefully observed by us: for when there seems to be no probability of our enemies being destroyed, God can with one spark easily consume them. How so? for as fire consumes thorns entangled together, which no man dares to touch, so God can with one spark destroy all the wicked, however united together they may be. And the other comparison affords us also no small consolation; for when our enemies are insolent, and throw out high swelling words, and seem to frighten and to shake the whole world with their threatening, their excess is like drunkenness; there is no strength within; they are frantic but not strong, as is the case with all drunken men. And he says, They shall be devoured as stubble of full dryness מלא, mela, means not only to be full, but also to be perfect or complete. Others render the words, “As stubble full of dryness,” but the sense is the same. He therefore intimates, that there would be nothing to prevent God from consuming the enemies of his Church; for he would make dry their whole vigor, so that they would differ nothing from stubble, and that very dry, which is in such a state, that it will easily take fire. It follows — |