6<\/strong>. Nah 1:6<\/span> draws the general conclusion from the preceding. The description, Nah 1:2-5<\/em><\/span>, is one of the manifestation of the Lord on the more terrible side of His being. For though His revelation of Himself at the Exodus and later (Jdg 5:4-5<\/span>) had for its purpose the delivery of His people, this implied wrath and vengeance upon their enemies (Hab 3:12-13<\/span>). Hence the exclamation, Who can stand before his indignation! cf. Mal 3:2<\/span>.<\/p>\n His fury is poured out<\/em> ] A common figure, particularly in Jer., e.g. Jer 7:20<\/span>, Jer 42:18<\/span>, Jer 44:6<\/span>; cf. 2Ch 12:7 ; 2Ch 34:21<\/span>; 2Ch 34:25<\/span>; and Dan 9:11<\/span>; Dan 9:27<\/span>. The expression “poured out like” may mean, is poured out and acts like fire, or the idea may be that of a fiery stream; Isa 30:33<\/span>, “the breath of the Lord, like a stream of brimstone, doth kindle it.”<\/p>\n rocks are thrown down<\/em> ] or, rent in pieces<\/em>. The word is used of throwing down an altar, Jdg 6:30<\/span>, beating down a tower, Jdg 8:17<\/span>, high places, city walls and cities themselves, 2Ki 23:8<\/span>; 2Ki 25:10<\/span>; Jer 39:8<\/span>; Jer 4:26<\/span>. The rending of the rocks is not ascribed to the fire but to Jehovah Himself (by Him, lit. from Him<\/em>, because of Him); but several writers have suggested by it<\/em>. The second half of Nah 1:6<\/em><\/span> continues the idea of the first half, the impossibility of standing before His anger: it is a flood of fire.<\/p>\n Who can stand before His indignation? – <\/B>This question appeals to our own consciences, that we cannot . It anticipates the self-conviction at every day of Gods visitation, the forerunners of the lust. The word rendered indignation is reserved almost exclusively to denote the wrath of God. : Who can trust in his own righteousness, and, for the abundance of his works or consciousness of his virtues, not be in need of mercy? Enter not into judgment with Thy servant, O Lord, for in Thy sight shall no man living be justified; and in Job it is said truly, Behold He put no trust in His servants, and His Angels He charged with folly. How much less in them that dwell in houses of clay, whose foundation is in the dust, which ewe crushed before the moth? Job 4:18-19<\/span>. It were needless now to prove, that mans own deserts suffice to no one, and that we are not saved but by the grace of God, for all have sinned and come short of the glory of God Rom 3:23<\/span>. Wherefore he saith, before His indignation, standing face to Face before Him in wrath.<\/P> Literally, in the Face of: guilt cannot look in the face of man, how much less, of God. The bliss of the righteous is the punishment of the wicked, to behold God face to Face. For whoever trusts in his own works deserves His indignation. and thinking he stands, righteously does he fall.<\/P> His fury is poured out – <\/B><\/span> is used of the pouring out of Gods wrath, Jer 7:20<\/span>; Jer 42:18<\/U><\/span>; 2Ch 12:7<\/span> (as more commonly <\/span> here its native meaning is brought out the more, by adding <\/span>.<\/P> Like fire – <\/B>, sweeping away, like a torrent of molten fire, him who presumes that be can stand before His Face, as He did the cities of the plain Gen. 19<\/span>, the image of the everlasting fire, which shall burn up His enemies on every side. And rocks are thrown down Psa 97:3<\/span>; Psa 50:3<\/span>; Psa 68:3<\/span>; Psa 18:8<\/span>. The rocks are like so many towers of nature, broken down and crushed by Him literally, from Him. It needs not any act of Gods. He wills and it is done. Those who harden themselves, are crushed and broken to pieces, the whole fabric they had built for themselves and their defenses, crumbling and shivered. If then they, whose hearts are hard as rocks, and bold against all peril, and even Satan himself, whose heart is as firm as a stone, yea, as hard as a piece of the nether millstone Job 41:24<\/span>, shall be crushed then, who shall abide?<\/P> <\/p>\n Nah 1:6<\/span><\/p>\n Who can stand before His indignation?<\/em><\/p>\n<\/p>\n Repentance through fear<\/strong><\/p>\n This and similar passages address themselves directly to our fears. The term fear of God in Scripture, does not always bear the same meaning. Them is a filial fear, and them is a servile fear. Servile fear gives place to filial when God becomes known to us as our reconciled Father in Christ. We begin with the dread of God. The dread drives us to the Cross. Mistakes are often made as to that fear of God which we denominate servile. Christians are afraid of fear, looking with suspicion on any part which fear may have had in moving them to forsake evil ways, as if it were a base and ungenerous agent, which ought not to have had share in the great work of conversion. Whilst so much of the Bible speaks of fear, fear cannot be without its use in religion.<\/p>\n Who can stand before his indignation? since God can do all this, who among the Assyrians, who among the Ninevites, what kingdom or monarchy, is mighty enough to resist or defeat the counsel and power of this God, who will ere long rebuke, and pour out his indignation upon them. <\/P> Who can abide; be able to endure, or continue in flourishing, peaceful, safe, or joyful state? It is much the same with standing, before mentioned. <\/P> The fierceness of his anger; this explains the former; the heat of his anger is his indignation, and no creature can bear it. <\/P> His fury: fury in man speaks somewhat culpable and blameworthy, but in God it cannot be so, it is the intenseness of his just and wise displeasure. <\/P> Is poured out, with most righteous and wise direction by God himself who is as Nah 1:2<\/span>, which see. <\/P> Like fire; not in the unsteadiness and unruliness, but in the vehemency, spreading nature, and irresistible force of it; as in Sodoms overthrow. <\/P> The rocks are thrown down by him; though foundations do support other things, yet they cannot support themselves against their God when once angry. <\/P> <\/p>\n 6. fury is poured out like fire<\/B>likethe liquid fire poured out of volcanoes in all directions (see Jer7:20<\/span>). <\/P> rocks are thrown down<\/B>or,”are burnt asunder”; the usual effect of volcanic fire(Jer 51:25<\/span>; Jer 51:56<\/span>).As Hannibal burst asunder the Alpine rocks by fire to make a passagefor his army [GROTIUS].<\/P><\/p>\n Who can stand before his indignation<\/strong>?…. No creature whatever; no man nor body of men; not Nineveh, and the inhabitants of it; nor the whole Assyrian empire:<\/p>\n and who can abide in the fierceness of his anger<\/strong>? not the great men of the earth; not kings or generals of armies; not kingdoms and nations, ever so numerous and powerful; but all must be consumed by him, who is a consuming fire; see Jer 10:10<\/span>;<\/p>\n his fury is poured out like fire<\/strong>; or like metal that is melted by fire, and poured out by the force of it; or like fire of lightning poured out of the heavens, which is quick, powerful, and penetrating, and there is no resisting it:<\/p>\n and the rocks are thrown down by him<\/strong>; by the Lord, by his wrath and fury; kingdoms that seemed as strong and immovable as rocks and mountains are thrown down; as such have been by the force of fire bursting from the midst of them, as Etna, Vesuvius, and others.<\/p>\n The Prophet shows here why he gave in the part noticed in the last lecture, such an awful description of God; it was that men might know, that when they shall come before his tribunal, no one will be able to stand unless supported by his favor. Of the Prophet’s main object we have sufficiently spoken, nor is it necessary to repeat here what has been stated. It is enough to bear this in mind, — that as the enemies of the Church relied on their power; and daringly and immoderately raged against it, the judgment of God is here set before them, that they might understand that an account was to be rendered to him whose presence they were not able to bear. But the question has more force than if the Prophet had simply said, that the whole world could not stand before God: for he assumes the character of one adjuring. After having shown how terrible God is, he exclaims, Who shall stand before his indignation? and who shall be able to bear his wrath? (213) for his indignation, he says, is poured forth as fire. The Hebrew interpreters have here toiled in vain: as the verb נתך, nutae, means to pour forth it seems to them an inconsistent expression, that the wrath of God should be poured forth as fire; for this would be more suitably said of some metal than of fire. But to be poured forth here is nothing else than to be scattered far and wide. Poured forth then is thy wrath as fire; that is, it advances every moment, as when a fire seizes a whole forest; and when it grows strong, we know how great is its violence, and how suddenly it spreads here and there. But if a different meaning be preferred, I do not much object to it, “His wrath, which is like fire, is poured out.” <\/p>\n Some think that the Prophet alludes to lightnings, which, as it were, melt through the air, at least as they appear to us. But as the meaning of the Prophet is sufficiently evident, there is no need of anxiously inquiring how fire is poured out: for I have already mentioned, that the Prophet means no other thing than the wrath of God spreads itself, so that it immediately takes hold, not only of one city but also of the widest regions and of the whole world, and is therefore like fire, for it passes through here and there, and that suddenly. <\/p>\n He then says, that rocks are also broken or dissolved before him We must be aware how great our brittleness is. Since there is no hardness which melts not before God, how can men, who flow away of themselves like water, be so daring as to set themselves up against him? We hence see that the madness of men is here rebuked, who, trusting in their own strength, dare to contend even with God, because they forget their own frailty. This is the import of the whole. It now follows — <\/p>\n (213) <\/p>\n And who shall rise up against his hot anger? — Newcome. And who can subsist in the heat of his anger? — Henderson. <\/p>\n Neither of these versions convey the meaning. The verb קום, with a ב after it, signifies to rise up against or resist. Τις αντιστησεται — Who shall resist? — Sept. So the line should be thus rendered, — <\/p>\n And who can resist the burning of his wrath? <\/p>\n This line conveys the same idea as the former, only in stronger terms. For displeasure or anger we have here the burning of his wrath, and for standing we have resisting. Can is better than will; the Hebrew future ought often to be thus rendered. With the view of giving the words here used their distinctive character, I offer the following version of the whole verse, — <\/p>\n Before his anger who can stand? And who can resist the burning of his wrath? His indignation has been poured forth like fire; And rocks have been broken in pieces by him. <\/p>\n The two last verbs are in the past tense, and are more expressive when so rendered. — Ed. <\/p>\n 6<\/strong>. <\/strong> In the face of these terrible manifestations of Jehovah, which may be likened to devouring fire (Deu 4:24<\/span>), and which break asunder the rocks (Jer 23:29<\/span>), no human being can stand. <\/p>\n Poured out like fire <\/strong> The divine wrath in its destructiveness is often likened to a stream of fire (Jer 7:20<\/span>; Isa 30:33<\/span>; 2Ch 34:25<\/span>). <\/p>\n Thrown down <\/strong> R.V., “broken asunder.” A very slight alteration would give “are kindled,” which, in the light of the parallel clause, seems preferable.<\/p>\n DISCOURSE: 1218 Nah 1:2<\/span>; Nah 1:6<\/span>. God is jealous, and the Lord revengeth; the Lord revengeth, and is furious; the Lord will take vengeance on his adversaries, and he reserveth wrath for his enemies..<\/em><\/em>Who can stand before his indignation? and who can abide in the fierceness of his anger?<\/em><\/p>\n MEN have such ideas of Gods mercy, that they cannot persuade themselves he will ever execute judgment on impenitent transgressors. In fact, it is the hope of this which encourages men to go on in their sins: for, if once they could believe that they shall soon become monuments of Gods righteous indignation, they would consider their ways, and labour by all possible means to avert his displeasure. I.<\/p>\n The description here given of the Deity<\/p>\n God is a jealous God He will take vengeance on obstinate transgressors And who can stand before his indignation? But, that we sink not into despondency, let us attend to,<\/p>\n II.<\/p>\n The advice, which one moments reflection on this subject must suggest<\/p>\n The doom of Nineveh was fixed: but not so the doom of any amongst us. No, Brethren, there is yet hope concerning you; yes, concerning every one of you. Only,<\/p>\n 1.<\/p>\n Abide not in impenitence<\/p>\n [When Nineveh was warned by Jonah, though no encouragement was given them to repent, they humbled themselves, on a mere peradventure that God might possibly have mercy on them: and the mercy which they sought was accorded to them [Note: Jon 3:5-10<\/span>.]. But to you<\/em> I am authorized to proclaim mercy: for Gods gracious message to you is, Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin [Note: Eze 18:30<\/span>.]. Hear what God says to you by the Prophet Jeremiah: Thus saith the Lord, Break up your fallow ground, and sow not among thorns. Circumcise yourselves to the Lord, and take away the foreskins of your heart, ye men of Judah, and inhabitants of Jerusalem; lest my fury come forth like fire<\/em>, and burn that none can quench it [Note: Jer 4:3-4<\/span>.]. Yes indeed, by timely humiliation, you may yet avert the wrath of your incensed God; who, if you forsake your evil ways, and turn unto him, will have mercy upon you, and abundantly pardon, to the full extent of your multiplied transgressions [Note: Isa 55:7<\/span>.].]<\/p>\n 2.<\/p>\n Abide not in unbelief<\/p>\n [God has provided a Saviour for you, even his only dear Son; who has, by his own obedience unto death, effected a reconciliation for you; and has committed unto us the ministry of reconciliation; so that we are not only authorized, but commanded, to say to all of you, without exception, Be ye reconciled to God [Note: 2Co 5:18-20<\/span>.]. He has illustrated this to you in his word, by the appointment of cities of refuge for those who by any accident should slay a man. The very instant he should get within the gates of any one of these cities, he was safe; and the pursuer of blood, however enraged, could not get at him to hurt him [Note: Num 35:9-25<\/span>.]. And who shall sustain any hurt, that flees to Christ for refuge? No: in him you will be safe. Once found in him, you have nothing to fear. You are as safe in him as you would be in heaven itself [Note: Heb 6:17-18<\/span>. Rom 8:1<\/span>.]. To every one of you, then, I give this counsel from the Lord: Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself, as it were, for a little moment, until the indignation be overpast [Note: Isa 26:20<\/span>.].]<\/p>\n 3.<\/p>\n Abide not in a proud defiance of your God<\/p>\n [There were, in the days of old, some who, in answer to Gods threatenings, said, Let him make speed, and hasten his work, that we may see it; and let the counsel of the Holy One of Israel draw nigh and come, that we may know it [Note: Isa 5:19<\/span>.]. And such there are amongst ourselves, who, in reply to all that we say, exclaim, Ah, Lord God, doth he not speak parables [Note: Eze 20:49<\/span>.]? But indeed, my dear brethren, Gods patience will have an end; and the very exercise of it will only aggravate our condemnation, if it do not prevail to lead us to repentance [Note: Rom 2:4-6<\/span>.]. Be persuaded that Gods description of himself, in the words of our text, will be found true at the last. He is indeed a consuming fire [Note: Heb 12:29<\/span>.]: and can your heart endure, or your hands be strong, in the day that he shall deal with you [Note: Eze 22:14<\/span>.]? Have you an arm like God? and can you thunder with a voice like him [Note: Job 40:9<\/span>.]? No: it is in vain to contend with God: for who shall set briers and thorns against him in battle? He will go through them, and burn them up together [Note: Isa 27:4<\/span>.]. Verily, it will be a fearful thing to fall into the hands of the living God [Note: Heb 10:31<\/span>.] Be convinced of this; and to-day, while it is called to-day, implore mercy at his hands: so shall you find, that he will pardon your iniquity, and pass by the transgression of the remnant of his heritage; for he retaineth not anger for ever, because he delighteth in mercy [Note: Mic 7:18<\/span>.]. And if the description of him in my text be true, you shall find that true also which is added in the seventh verse, The Lord is good, a strong-hold in the day of trouble; and he knoweth them that trust in him.]<\/p>\n<\/p>\n Nah 1:6 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.<\/p>\n Ver. 6. Who can stand before his indignation?<\/strong> ] A glass bottle may as well stand before a cannon shot. There is no standing before a lion, much less before a devouring fire, least of all before an angry God. When our Saviour did but put forth a beam of his Deity, and said, “I am he,” the stout soldiers fell to the ground, Joh 18:6<\/span> , and there they had lain if he had not licensed them to rise again. Quid autem iudicaturus faciet, qui iudicandus hoc fecit?<\/em> (Augustin.) The wicked shall not stand in judgment, saith David, Psa 1:5<\/span> . <\/p>\n <\/p>\n Who can abide in the fierceness of his anger?<\/strong> ] Heb. in the inflammation of his nostrils, Collectumque premens volvit sub naribus ignem.<\/em> Thus the prophet describeth God’s terrible executions of justice on the Church’s enemies, pulcherrimis metaphoris, hypotyposi evidentissima, et distributionis artificio insignissimo,<\/em> by most elegant metaphors, evident demonstrations, and artificial distributions (Crocius in loc.). <\/p>\n <\/p>\n His fury is poured out like fire<\/strong> ] A metaphor either from metals melted or from showers of rain, such as God poured down upon Sodom (whereunto probably the prophet here alludeth, as Nah 1:8<\/span> , to Noah’s flood), flaming showers, Jer 7:20<\/span> ; Jer 44:6<\/span> . <\/p>\n <\/p>\n And the rocks are thrown down by him<\/strong> ] That is, by his fierce wrath, when it is at the full height; as the fire which at first burns a little within, upon a few boards and rafters, but when it prevaileth, bursteth out in a most terrible flame, as thunder; which we hear at first, a little roaring noise afar off, but stay awhile, and it is a dreadful crack, cleaving the very rocks. See Jer 4:28<\/span> ; Jer 4:24 Mat 27:51<\/span> .<\/p>\n abide = stand up. Compare Jer 10:10. Mal 3:2. <\/p>\n can stand: Psa 2:12, Psa 76:7, Psa 90:11, Isa 27:4, Jer 10:10, Mal 3:2, Rev 6:17 <\/p>\n abide: Heb. stand up <\/p>\n his fury: Nah 1:2, Deu 32:22, Deu 32:23, Isa 10:16, Lam 2:4, Lam 4:11, Eze 30:16, Rev 16:1, Rev 16:8 <\/p>\n Reciprocal: Exo 19:18 – whole Exo 22:24 – my wrath Exo 24:17 – like devouring fire Exo 34:7 – that will by no means clear the guilty Lev 26:28 – in fury Deu 4:24 – thy God Deu 9:2 – Who can stand Deu 9:3 – a consuming fire Deu 32:35 – To me Jdg 10:7 – was hot 1Ki 19:11 – and a great 2Ki 10:4 – how then shall 2Ki 22:13 – great 2Ch 34:25 – my wrath Est 1:12 – was the king Psa 18:8 – fire Psa 21:9 – the fire Psa 47:2 – is terrible Psa 68:2 – as wax Psa 76:6 – both Psa 83:14 – the flame Psa 97:3 – General Psa 104:32 – looketh Isa 9:18 – wickedness Isa 10:17 – devour Isa 13:7 – shall all Isa 13:9 – cruel Isa 30:27 – burning Isa 33:14 – Who among us shall dwell with the Isa 42:25 – he hath poured Isa 64:1 – that the Jer 4:24 – mountains Jer 7:20 – Behold Jer 15:14 – a fire Jer 17:4 – for Jer 21:5 – with an Jer 21:12 – lest Jer 42:18 – As mine Jer 49:19 – that shepherd Lam 1:13 – above Eze 7:8 – pour Eze 21:31 – pour Eze 22:21 – and blow Eze 28:22 – I am against Eze 29:3 – I am Eze 30:8 – when I Eze 30:15 – I will pour Eze 36:18 – I poured Eze 39:6 – I will Dan 7:10 – fiery Joe 2:11 – who Amo 7:4 – called Amo 8:8 – the land Amo 9:5 – toucheth Zep 2:2 – before the fierce Zec 4:7 – O great Zec 8:2 – I was jealous Zec 14:4 – cleave Mal 4:1 – shall burn Rom 2:8 – indignation Rom 3:5 – Is God 2Co 5:11 – the terror Heb 10:27 – fiery<\/p>\n Nah 1:6. It is logical to ask the question with which this verse begins, for if God has such universal power it is folly for anyone to think of resisting Him. His fury is compared to fire because of its effect upon corruption to which it is applied. Paul makes the same figurative comparison of God In Heb 12:29 which is also a quotation from Deu 4:24.<\/p>\n 1:6 {g} 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.<\/p>\n (g) If all creatures are at God’s commandment, and none are able to resist his wrath, will man flatter himself, and think by any means to escape, when he provokes his God to anger?<\/p>\n No one can continue to exist if Yahweh is indignant with him or her. Nahum did not mean that the final destiny of God’s enemies is annihilation. He meant that no one can survive His unchecked wrath. The Hebrew word translated "indignant," za’am<\/span>, means to be enraged, like boiling water. No one can endure Yahweh’s burning anger. Nahum made these points strongly by using two rhetorical questions.<\/p>\n "Unlike a regular question, which is soliciting information, a rhetorical question assumes the answer is already known by both the asker and the asked. Instead of the statement which could have been used in its place, the rhetorical question forces the hearer to get actively involved in the discussion. . . . The technique is used elsewhere in Nahum (Nah 2:11; Nah 3:7-8) and in other prophetic texts." [Note: Baker, p. 29.] <\/span><\/p>\n The Assyrians should have learned this truth when God destroyed their army, as it surrounded Jerusalem, in one night (2 Kings 18-19). Yahweh’s wrath pours out like fire, and then even solid rocks break up (cf. 1Ki 19:11). How much less will human flesh and manmade walls stand against His anger!<\/p>\n 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. Nah 1:6 draws the general conclusion from the preceding. The description, Nah 1:2-5, is one of the manifestation of the Lord on the … Continue reading “Exegetical and Hermeneutical Commentary of Nahum 1:6”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22701","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22701","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22701"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22701\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22701"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22701"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22701"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>What misapprehension may there be in reference to the use of fear? Noah, in preparing the ark, is said to have been moved with fear. It was dread of impending wrath. Fears may rightly move us to genuine and acceptable repentance. We are so constituted as to be just as accessible through fear as through hope. We feel that with the great mass of men we can make no way without appealing to their fears. Men must commonly be wrought upon by fear through what they are incurring rather than through what they are losing. We must come down upon them with tidings of disaster. Let a man continue his struggles and his endeavours even though he feel actuated only by fear, and in due time other motives shall gain sway in his breast.<\/p>\n
II. <\/strong>The legitimate use of such awful denunciations as these in the text. Or the way in which threatenings ought to be employed by the preacher. St. Paul says, Knowing the terrors of the Lord, we persuade men. Neither should the engine of terror be otherwise used by the present ministers of Christ. Threatenings are to be employed as inducements to the laying hold on the succour provided by Christ, (H. Melvill, B. D.<\/em>)<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
GOD A REVENGER OF SIN<\/strong><\/p>\n
About one hundred and forty years before this was written, the Prophet Jonah had been sent to warn the Ninevites of their impending destruction. But they had repented of their wickedness; and God, in his mercy, had withheld his threatened judgments. But now he warns them, that since they had filled up the measure of their iniquities, his wrath should come upon them to the uttermost. Now, I would ask, supposing God to be determined to convince men that he would execute vengeance on the impenitent, what could he add to what is here spoken? Methinks there is here such an accumulation of words, as must defy incredulity itself to question the truth contained in them. It is not a pleasing subject that we are now called to insist upon: but it is necessary; and the more necessary, because of mens backwardness to give it the consideration it deserves. Let us, then, consider,<\/p>\n
[He has a claim to our undivided allegiance, and to all the affections of our souls. And when he sees how prone we are to set our affections on the creature rather than on him, it becomes him to be jealous. A man like ourselves would not do well to connive at the unfaithfulness of his wife, who was giving to others the affections which were his unalienable right: how much less, then, can God admit such an alienation of our hearts from him!. He cannot: indeed his very name is Jealous [Note: Exo 34:14<\/span>.]: and he must divest himself of his every perfection, before he can connive at the dishonour which our unfaithfulness reflects upon him.]<\/p>\n
[The Lord revengeth; yea, he revengeth, and is furious. We are not indeed to conceive of him as feeling in his own bosom such emotions as constitute fury in man: in that sense fury is not in him [Note: Isa 27:4<\/span>.]; but, so far as the effects of his displeasure are felt, it will be the same to us<\/em>, as if he were filled with the utmost rage. At present, indeed, he bears with sinners with all imaginable patience and long-suffering: but he reserves them unto the day of judgment to be punished [Note: 2Pe 2:9<\/span>.]. In my text, the word wrath is in italics, to shew that it is not in the original. In truth, there is no word in any language that can express what God reserveth for his enemies; no, nor can any imagination conceive it. The Psalmist well says, Who knoweth the power of thine anger? Even according to thy fear, so is thy wrath [Note: Psa 90:11<\/span>.]]<\/p>\n
[Who indeed can abide the fierceness of his anger? These pointed interrogations convey the most tremendous thoughts to our minds. Now<\/em> we can puff at Gods judgments, as if they were scarcely worthy of a thought [Note: Psa 10:5<\/span>.]: but it will not be so when the time for the infliction of them is fully come. Then<\/em> the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, no less than the poor bond-man, will hide themselves in the dens, and in the rocks of the mountains; and will cry to the mountains and rocks to fall upon them, and to hide them from the face of Him that sitteth on the throne, and from the wrath of the Lamb. The great day of his wrath being come, who shall be able to stand [Note: Rev 6:15-17<\/span>.]? The wrath of man<\/em> has been sustained, even when it raged to the utmost extent of human ingenuity to inflict pain: but who can sustain the wrath of God?<\/em> The soul, aided by divine grace, has upheld the body:<\/em> but who, or what, can uphold the soul<\/em>, when it is Gods arm, too, that inflicts the punishment? Some will console themselves with the thought that they shall do as well as others. But if they could for one moment descend to hell, and see the agonies, and hear the cries, of a damned soul, methinks it would be little consolation to think that they shall do as well as others. If they were only to be racked upon a wheel, and to endure its agonies but for an hour, their prospect, methinks, would be but little cheered by this thought: how much less then, when the wrath of an offended God must be endured to all eternity!]<\/p>\n
<\/strong><\/p>\nFuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"