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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Nahum 1:2–8. His four-level outline is real structure in the source text, so it is rendered as structure.
Nineveh knows not God, that God that contends with her, and therefore is here told what a God he is; and it is good for us all to mix faith with that which is here said concerning him, which speaks a great deal of terror to the wicked and comfort to good people; for this glorious description of the Sovereign of the world, like the pillar of cloud and fire, has a bright side towards Israel and a dark side towards the Egyptians. Let each take his portion from it; let sinners read it and tremble; let saints read it and triumph. The wrath of God is here revealed from heaven against him enemies, his favour and mercy are here assured to his faithful loyal subjects, and his almighty power in both, making his wrath very terrible and his favour very desirable.
I.He is a God of inflexible justice, a jealous God, and will take vengeance on his enemies; let Nineveh know this, and tremble before him.
Their idols are insignificant things; there is nothing formidable in them. But the God of Israel is greatly to be feared; for,
1.He resents the affronts and indignities done him by those that deny his being or any of his perfections, that set up other gods in competition with him, that destroy his laws, arraign his proceedings, ridicule his word, or are abusive to his people. Let such know that Jehovah, the one only living and true God, is a jealous God, and a revenger; he is jealous for the comfort of his worshippers, jealous for his land (Joe 2:18), and will not have that injured. He is a revenger, and he is furious; he has fury (so the word is), not as man has it, in whom it is an ungoverned passion (so he has said, Fury is not in me, Isa 27:4), but he has it in such a way as becomes the righteous God, to put an edge upon his justice, and to make it appear more terrible to those who otherwise would stand in no awe of it. He is Lord of anger (so the Hebrew phrase is for that which we read, he is furious); he has anger, but he has it at command and under government. Our anger is often lord over us, as theirs that have no rule over their own spirits, but God is always Lord of his anger and weighs a path to it, Psa 78:50.
2.He resolves to reckon with those that put those affronts upon him. We are told here, not only that he is a revenger, but that he will take vengeance; he has said he will, he has sworn it, Deu 32:40, Deu 32:41. Whoever are his adversaries and enemies among men, he will make them feel his resentments; and, though the sentence against his enemies is not executed speedily, yet he reserves wrath for them and reserves them for it in the day of wrath. Against his own people, who repent and humble themselves before him, he keeps not his anger for ever, but against his enemies he will for ever let out his anger. He will not at all acquit the wicked that sin, and stand to it, and do not repent, Nah 1:3. Those wickedly depart from their God that depart, and never return (Psa 18:21), and these he will not acquit. Humble supplicants will find him gracious, but scornful beggars will not find him easy, or that the door of mercy will be opened to a loud, but late, Lord, Lord. This revelation of the wrath of God against his enemies is applied to Nineveh (Nah 1:8), and should be applied by all those to themselves who go on still in their trespasses: With an over-running flood he will make an utter end of the place thereof. The army of the Chaldeans shall overrun the country of the Assyrians, and lay it all waste. God's judgments, when they come with commission, are like a deluge to any people, which they cannot keep off nor make head against. Darkness shall pursue his enemies; terror and trouble shall follow them, whitersoever they go, shall pursue them to utter darkness; if they think to flee from the darkness which pursues them they will but fall into that which is before them.
II.He is a God of irresistible power, and is able to deal with his enemies, be they ever so many, ever so mighty, ever so hardy.
He is great in power (Nah 1:3), and therefore it is good having him our friend and bad having him our enemy. Now here,
1.The power of God is asserted and proved by divers instances of it in the kingdom of nature, where we always find its visible effects in the ordinary course of nature, and sometimes in the surprising alterations of that course.
(1.)If we look up into the regions of the air, there we shall find proofs of his power, for he has his ways in the whirlwind and the storm. Which way soever God goes he carries a whirlwind and a storm along with him, for the terror of his enemies, Psa 18:9, etc. And, wherever there is a whirlwind and a storm, God has the command of it, the control of it, makes his way through it, goes on his way in it, and serves his own purposes by it. He spoke to Job out of the whirlwind, and even stormy winds fulfil his word. He has his way in the whirlwind, that is, he goes on undiscerned, and the methods of his providence are to us unaccountable; as it is said, His way is in the sea. The clouds are the dust of his feet; he treads on them, walks on them, raises them when he pleases, as a man with his feet raises a cloud of dust. It is but by permission, or usurpation rather, that the devil is the prince of the power of the air, for that power is in God's hand.
(2.)If we cast our eye upon the great deeps, there we find that the sea is his, for he made it; for, when he pleases, he rebukes the sea and makes it dry, by drying up all the rivers with which it is continually supplied. He gave those proofs of his power when he divided the Red Sea and Jordan, and can do the same again whenever he pleases.
(3.)If we look round us on this earth, we find proofs of his power, when, either by the extreme heat and drought of summer or the cold and frost of winter, Bashan languishes, and Carmel, and the flower of Lebanon languishes, the choicest and strongest flower languishes. His power is often seen in earthquakes, which shake the mountains (Nah 1:5), melt the hills, and melt them down, and level them with the plains. When he pleases the earth is burnt at his presence by the scorching heat of the sun, and he could burn it with fire from heaven, as he did Sodom, and at the end of time he will burn the world and all that dwell therein. The earth, and all the works that are therein, shall be burnt up. Thus great is the Lord and of great power.
2.This is particularly applied to his anger. If God be an almighty God, we may thence infer (Nah 1:6), Who can stand before his indignation? The Ninevites had once found God slow to anger (as he says Nah 1:3), and perhaps presumed upon the mercy they had then had experience of, and thought they might make bold with him; but they will find he is just and jealous as well as merciful and gracious, and, having shown the justice of his wrath, in the next he shows the power of it, and the utter insufficiency of his enemies to contend with him. It is in vain for the stoutest and strongest of sinners to think to make their part good against the power of God's anger.
(1.)See God here as a consuming fire, terrible and mighty. Here is his indignation against sin, and the fierceness of his anger, his fury poured out, not like water, but like fire, like the fire and brimstone rained on Sodom, Psa 11:6. Hell is the fierceness of God's anger, Rev 16:19. God's anger is so fierce that it beats down all before it: The rocks are thrown down by him, which seemed immovable. Rocks have sometimes been rent by the eruption of subterraneous fires, which is a faint resemblance of the fierceness of God's anger against sinners whose hearts are rocky, for none ever hardened their hearts against him and prospered.
(2.)See sinners here are stubble before the fire, weak and impotent, and a very unequal match for the wrath of God.
[1.]They are utterly unable to bear up against it, so as to resist it, and put by the strokes of it: Who can stand before his indignation? Not the proudest and most daring sinner; not the world of the ungodly; no, not the angels that sinned.
[2.]They are utterly unable to bear up under it so as to keep up their spirits, and preserve any enjoyment of themselves: Who can abide in the fierceness of his anger? As it is irresistible, so it is intolerable. Some of the effects of God's displeasure in this world a man may bear up under, but the fierceness of his anger, when it fastens immediately upon the soul, who can bear? Let us therefore fear before him; let us stand in awe, and not sin.
III.He is a God of infinite mercy; and in the midst of all this wrath mercy is remembered.
Let the sinners in Zion be afraid, that go on still in their transgressions, but let not those that trust in God tremble before him. For,
1.He is slow to anger (Nah 1:3), not easily provoked, but ready to show mercy to those who have offended him and to receive them into favour upon their repentance.
2.When the tokens of his rage against the wicked are abroad he takes care for the safety and comfort of his own people (Nah 1:7): The Lord is good to those that are good, and to them he will be a stronghold in the day of trouble. Note, The same almighty power that is exerted for the terror and destruction of the wicked is engaged, and shall be employed, for the protection and satisfaction of his own people; he is able both to save and to destroy. In the day of public trouble, when God's judgments are in the earth, laying all waste, he will be a place of defence to those that by faith put themselves under his protection, those that trust in him in the way of their duty, that live a life of dependence upon him, and devotedness to him; he knows them, he owns them for his, he takes cognizance of their case, knows what is best for them, and what course to take most effectually for their relief. They are perhaps obscure and little regarded in the world, but the Lord knows them, Psa 1:6.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Verse 6) Who can stand before the face of His anger, and who can endure the fury of His wrath? LXX translation: Who can withstand the face of His anger, and who can resist in the fury of His wrath? Symmachus has interpreted it more clearly: Who can endure the wrath of His fury? Therefore, it is rare or nonexistent to find anyone who is not worthy of being seized by anger. And there will be no soul that does not tremble at the judgment of God, since even the stars are not clean in His sight (Job. XXV, 5). Moreover, the Hebrew word Jaccum, which both Aquila and the Septuagint translated, resists the transfer to that understanding which is mentioned in the second book of Kings and in the first book of Chronicles, concerning the wrath of God, in the masculine gender. There is no doubt that in that passage the wrath of God is understood as the devil and the wicked angels who are sent to punish those who are worthy of wrath. So it will be difficult to find at the end of the world someone who is blameless and pure who dares to say, 'Behold, the ruler of this world is coming, and he finds nothing in me' (John 14:30) and stands boldly against him. However, we must think this way against the Assyrians: when the Lord comes in storm and whirlwind, drying up the empire of Babylon, which is interpreted as the sea, and overthrowing all its kingdoms, which are understood as rivers, and reducing its power and abundance to nothing, which figuratively are called Bashan, Carmel, and the flower of Lebanon, and the mountains and hills, and shaking the breadth of the empire, which is called the entire world: then no power will be able to resist the angry God, punishing his people.
His indignation was poured out like fire, and the rocks were dissolved by Him. LXX: His wrath consumes the principalities, and the rocks are crushed by Him. For because we have poured out, Aquila translated it as συνεχωνεύθη, which means it was mixed together: Symmachus and Theodotion translated it as ἔσταξεν, which means it dripped. Therefore, whether the indignation of God was mixed together like fire, or His wrath dripped in the likeness of a fire, in order to break and dissolve the hard hearts of men, which are called rocks, the indignation of God is useful. It sustains our sins for a long time through our patience, and only rarely does it mix together fully, and yet it does not burst forth completely for punishment, but it drips lightly upon us with a small flame. But if the drop of His indignation consumes the principalities against whom our fight is, what would happen if the whole wrath of God were poured out upon us? May Jesus grant that the stony heart be taken away, and that in us the fleshly heart be changed, with hardness softened, so that it may be able to receive the commandments of the Lord which are written: For a sacrifice to God is a contrite spirit, a heart that is broken and humbled God will not despise. (Psalm 50:19) And so that you may know that the words spoken indicate the mercy of God, not severity, learn from what follows.
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Summary
Nahum 1:6 presents a series of rhetorical questions and vivid imagery to underscore the terrifying and irresistible nature of God's righteous judgment. It challenges anyone or anything to withstand His divine indignation and fierce anger, portraying His fury as an overwhelming, consuming fire that even shatters the most enduring elements of creation, like rocks. This verse serves as a potent theological declaration of God's absolute sovereignty and power in the face of human and cosmic resistance, setting the stage for the impending judgment upon Nineveh.
Context
Literary Context
Nahum 1:6 is situated within the opening theological declaration of the book, often referred to as an "alphabetic acrostic" (though incomplete) in Nahum 1:2-8. This section serves as a foundational preface, establishing the character of Yahweh before the specific pronouncements against Nineveh begin in earnest from Nahum 1:9 onwards. Verses 2-5 introduce God as a jealous, avenging, and powerful deity who is slow to anger but will by no means clear the guilty. The preceding verses describe His awesome power over creation, depicting Him as one who controls the storm, dries up the sea, and causes mountains to quake. Verse 6 logically follows this portrayal, posing rhetorical questions that highlight the futility of resisting such a majestic and powerful God, thereby setting the stage for the inevitable destruction of Nineveh, which is detailed in the subsequent chapters.
Historical & Cultural Context
The book of Nahum is an oracle primarily directed against Nineveh, the capital of the Neo-Assyrian Empire, a dominant and notoriously cruel power in the ancient Near East during the 7th century BC. Assyria had a long history of oppressing Israel and Judah, employing brutal tactics in warfare and administration, including mass deportations, impalement, and flaying. Nineveh itself was a formidable city, heavily fortified with massive walls, making it seem impregnable to human assault. The prophet Nahum's message would have been delivered during a period when Assyrian power was beginning to wane, but still formidable, offering a message of hope and vindication to the oppressed people of Judah. The imagery of fire and shattered rocks would have resonated with ancient audiences accustomed to seeing divine power manifested through natural disasters and military might, emphasizing that even the most formidable human strongholds were nothing before God.
Key Themes
Nahum 1:6 powerfully contributes to several overarching themes in the book and broader biblical theology. Firstly, it emphasizes God's Irresistible Sovereignty and Power. The rhetorical questions "Who can stand?" and "who can abide?" assert that no earthly or cosmic force can withstand His judgment, reinforcing the theme of divine control over all creation and human affairs, a theme echoed in passages like Psalm 76:7. Secondly, the verse highlights Divine Indignation and Righteous Wrath. Terms like "indignation," "fierceness of his anger," and "fury" convey the intensity and destructive capacity of God's righteous judgment against sin and wickedness, particularly against the oppressive Assyrian Empire. This wrath is not arbitrary but a just response to unrepentant evil, as seen in Exodus 34:6-7. Thirdly, the imagery of "fire" and "rocks are thrown down" illustrates the Cosmic Manifestation of Judgment. God's power extends over creation itself, capable of dismantling the most solid elements of the natural world, foreshadowing the overwhelming and comprehensive nature of His coming judgment on Nineveh and any entity that opposes His holy will, a concept also found in Revelation 6:17.
Exposition and Analysis
Key Word Analysis
This term describes a deep, boiling displeasure, often associated with God's fury or rage, particularly His displeasure with sin. It conveys a strong, righteous anger that is not merely emotional but carries the weight of divine judgment and potential curse.
This word denotes a "burning of anger." When combined with "anger" (H639, ʼaph, meaning "nose" or "nostril," referring to the hot breath of intense anger), it forms a powerful idiom for intense, hot, and consuming wrath. It signifies the most severe form of divine displeasure, a furious and unyielding wrath.
This primitive root means "to tear down," "beat down," "break down," or "overthrow." In the context of "rocks being thrown down," it emphasizes the utter demolition and shattering power of God's fury, capable of dismantling even the most solid and enduring structures of the natural world.
Verse Breakdown
"Who can stand before his indignation?"
This rhetorical question immediately challenges the reader to consider the utter futility of resisting God's righteous anger. "Stand" (H5975, ʻâmad) implies not only physical endurance but also the ability to withstand, oppose, or remain firm in the face of an overwhelming force. The answer implied is "no one," emphasizing God's absolute and unchallengeable authority and power.
"and who can abide in the fierceness of his anger?"
This second rhetorical question reinforces the first, using a synonymous parallel. "Abide" (H6965, qûwm) means to rise, endure, or continue, suggesting that no one can survive or remain in the presence of God's intense, burning wrath. The "fierceness of his anger" (H2740, chârôwn + H639, ʼaph) paints a picture of a wrath so hot and consuming that it leaves no room for survival or escape.
"his fury is poured out like fire"
This clause shifts from rhetorical questions to a declarative statement, vividly describing the nature and effect of God's wrath. "Fury" (H2534, chêmâh) signifies a passionate heat or rage. The verb "poured out" (H5413, nâthak) suggests an unrestrained, overwhelming deluge, like molten lava or an unstoppable flood of fire. The simile "like fire" (H784, ʼêsh) emphasizes its consuming, destructive, and purifying power, leaving nothing but desolation in its wake.
"and the rocks are thrown down by him."
This final clause provides a concrete and dramatic illustration of the extent of God's power. Rocks (H6697, tsûwr), typically symbols of strength, permanence, and immovability, are depicted as being "thrown down" (H5422, nâthats) or shattered by God. This imagery underscores that if even the most enduring elements of creation cannot withstand His fury, then no human kingdom, no matter how fortified (like Nineveh), can hope to stand.
Literary Devices
Nahum 1:6 employs several powerful literary devices to convey the overwhelming nature of God's wrath. The verse opens with a pair of Rhetorical Questions ("Who can stand before his indignation? and who can abide in the fierceness of his anger?"). These questions are not meant to be answered but to emphasize the undeniable truth that no one can withstand God's power, thereby engaging the reader and highlighting the futility of resistance. Imagery is central to the verse, particularly the vivid depiction of God's "fury... poured out like fire" and "rocks are thrown down by him." This sensory language evokes a sense of immense heat, destruction, and seismic power, making God's wrath tangible and terrifying. The phrase "poured out like fire" is a Simile, directly comparing God's fury to fire to convey its consuming and overwhelming nature. The shattering of "rocks" by God's power serves as Hyperbole, exaggerating the effect of His wrath to underscore its absolute and irresistible force, implying that even the most solid and enduring aspects of creation are vulnerable before Him.
Theological and Thematic Connections
Nahum 1:6 serves as a profound theological statement on the nature of God's justice and sovereignty. It reveals a God who is not passive in the face of wickedness but actively intervenes with consuming power to execute righteous judgment. This portrayal of divine wrath is not capricious but is a manifestation of His holiness against sin, particularly the unrepentant cruelty of nations like Assyria. The verse powerfully asserts that God's power transcends all earthly might and natural barriers, ensuring that His will ultimately prevails. This foundational truth provides both a warning to the wicked and immense comfort to the oppressed, assuring them that their oppressor's power is fleeting compared to the eternal justice of God.
Reflection and Application
Nahum 1:6 confronts us with the awe-inspiring and terrifying reality of God's power and righteous anger. For those who acknowledge Him, this verse calls for profound reverence and humility. It reminds us that our God is not to be trifled with; His justice is unwavering, and His power is absolute. This should lead us to a deeper understanding of the seriousness of sin and the urgent need for repentance and reliance on His mercy. For those who feel oppressed or witness great injustice in the world, Nahum 1:6 offers a powerful assurance: God sees, and He will act. The seemingly insurmountable power of evil regimes or personal struggles will ultimately crumble before His might. This verse challenges us to align our lives with His holy character, to seek refuge in Him, and to trust that He will ultimately bring justice and restoration, even if it means the shaking of the very foundations of the earth.
Questions for Reflection
FAQ
Does Nahum 1:6 contradict God's character as a loving God?
No, Nahum 1:6 does not contradict God's loving character but rather presents a complementary aspect of His divine nature: His perfect justice and holiness. The Bible consistently portrays God as both loving and just. His love is demonstrated in His patience, mercy, and desire for reconciliation, as seen in passages like John 3:16. However, His love does not negate His holiness or His righteous opposition to sin and evil. God's "indignation" and "fierceness of His anger" are directed against unrepentant wickedness and oppression, which are an affront to His character and harmful to His creation. This wrath is a necessary expression of His justice, ensuring that evil does not go unpunished and that ultimately, righteousness will prevail. The very fact that God's wrath is so formidable underscores the incredible grace extended to those who find refuge in Him.
Christ-Centered Fulfillment
Nahum 1:6, with its vivid portrayal of God's uncontainable wrath and judgment, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. While the verse speaks of an unapproachable God whose fury shatters rocks, the New Testament reveals that God's righteous wrath against sin was fully poured out upon His own Son, Jesus, on the cross. Jesus, the Lamb of God who takes away the sin of the world, bore the full "indignation" and "fierceness of His anger" that humanity deserved, becoming a propitiation for our sins (Romans 3:25). Therefore, for those who are "in Christ," the terrifying questions of Nahum 1:6 are answered not by our ability to stand, but by His perfect standing in our place. We are no longer subject to the "fury poured out like fire," because Christ consumed that fire for us. Through His sacrifice and resurrection, He has become our refuge, the very "rock" that was shattered for our salvation, so that we might "abide" in His presence, not in fear of judgment, but in the peace of His grace (Romans 5:1). Ultimately, Nahum 1:6 points to the absolute necessity of a Savior who alone could withstand God's wrath, allowing believers to stand righteous before Him on the day of judgment (2 Corinthians 5:21).