<hi type="bold">14. eat ... not be satisfied--</hi>fulfiling the threat, <reference osisRef="Lev.26.26">Le 26:26</reference>.

<hi type="bold">thy casting down shall be in the midst of thee--</hi>Thou shalt be cast down, not merely on My borders, but in the midst of thee, thy metropolis and temple being overthrown [Tirinus]. Even though there should be no enemy, yet thou shalt be consumed with intestine evils [Calvin]. Maurer translates as from an Arabic root, "there shall be emptiness in thy belly." Similarly Grotius, "there shall be a sinking of thy belly (once filled with food), through hunger." This suits the parallelism to the first clause. But English Version maintains the parallelism sufficiently. The casting down in the midst of the land, including the failure of food, through the invasion thus answering to, "Thou shalt eat, and not be satisfied."

<hi type="bold">thou shalt take hold, but ... not deliver--</hi>Thou shalt take hold (with thine arms), in order to save [Calvin] thy wives, children and goods. Maurer, from a different root, translates, "thou shalt remove them," in order to save them from the foe. But thou shalt fail in the attempt to deliver them (<reference osisRef="Jer.50.37">Jr 50:37</reference>).

<hi type="bold">that which thou deliverest--</hi>If haply thou dost rescue aught, it will be for a time: I will give it up to the foe's sword.

14. eat... not be satisfied-- fulfiling the threat, Le 26:26. thy casting down shall be in the midst of thee-- Thou shalt be cast down, not merely on My borders, but in the midst of thee, thy metropolis and temple being overthrown [Tirinus]. Even though there should be no enemy, yet thou shalt be consumed with intestine evils [Calvin]. Maurer translates as from an Arabic root, "there shall be emptiness in thy belly." Similarly Grotius, "there shall be a sinking of thy belly (once filled with food), through hunger." This suits the parallelism to the first clause. But English Version maintains the parallelism sufficiently. The casting down in the midst of the land, including the failure of food, through the invasion thus answering to, "Thou shalt eat, and not be satisfied." thou shalt take hold, but... not deliver-- Thou shalt take hold (with thine arms), in order to save [Calvin] thy wives, children and goods. Maurer, from a different root, translates, "thou shalt remove them," in order to save them from the foe. But thou shalt fail in the attempt to deliver them (Jr 50:37). that which thou deliverest-- If haply thou dost rescue aught, it will be for a time: I will give it up to the foe's sword.


<hi type="bold">15. sow ... not reap--</hi>fulfilling the threat (<reference osisRef="Lev.26.16">Le 26:16</reference>; <reference osisRef="Deut.28.38-Deut.28.40">De 28:38-40</reference>; <reference osisRef="Amos.5.11">Am 5:11</reference>).

15. sow... not reap-- fulfilling the threat (Le 26:16; De 28:38-40; Am 5:11).


<hi type="bold">16. statutes of Omri--</hi>the founder of Samaria and of Ahab's wicked house; and a supporter of Jeroboam's superstitions (<reference osisRef="1Kgs.16.16-1Kgs.16.28">1Ki 16:16-28</reference>). This verse is a recapitulation of what was more fully stated before, Judah's sin and consequent punishment. Judah, though at variance with Israel on all things else, imitated her impiety.

<hi type="bold">works of ... Ahab--</hi>(<reference osisRef="1Kgs.21.25">1Ki 21:25</reference>, <reference osisRef="1Kgs.21.26">26</reference>).

<hi type="bold">ye walk in their counsels--</hi>Though these superstitions were the fruit of their king's "counsels" as a master stroke of state policy, yet these pretexts were no excuse for setting at naught the counsels and will of God.

<hi type="bold">that I should make thee a desolation--</hi>Thy conduct is framed so, as if it was thy set purpose "that I should make thee a desolation."

<hi type="bold">inhabitants thereof--</hi>namely, of Jerusalem.

<hi type="bold">hissing--</hi>(<reference osisRef="Lam.2.15">La 2:15</reference>).

<hi type="bold">the reproach of my people--</hi>The very thing ye boast of, namely, that ye are "My people," will only increase the severity of your punishment. The greater My grace to you, the greater shall be your punishment for having despised it, Your being God's people in name, while walking in His love, was an honor; but now the name, without the reality, is only a "reproach" to you. <chapter eID="Mic.6"/>

16. statutes of Omri-- the founder of Samaria and of Ahab's wicked house; and a supporter of Jeroboam's superstitions (1Ki 16:16-28). This verse is a recapitulation of what was more fully stated before, Judah's sin and consequent punishment. Judah, though at variance with Israel on all things else, imitated her impiety. works of... Ahab-- (1Ki 21:25, 26). ye walk in their counsels-- Though these superstitions were the fruit of their king's "counsels" as a master stroke of state policy, yet these pretexts were no excuse for setting at naught the counsels and will of God. that I should make thee a desolation-- Thy conduct is framed so, as if it was thy set purpose "that I should make thee a desolation." inhabitants thereof-- namely, of Jerusalem. hissing-- (La 2:15). the reproach of my people-- The very thing ye boast of, namely, that ye are "My people," will only increase the severity of your punishment. The greater My grace to you, the greater shall be your punishment for having despised it, Your being God's people in name, while walking in His love, was an honor; but now the name, without the reality, is only a "reproach" to you.


<title type="x-s2">CHAPTER 7</title> <title type="x-s3"><reference osisRef="Mic.7.1-Mic.7.20">Mi 7:1-20</reference>. The Universality of the Corruption; the Chosen Remnant, Driven from Every Human Confidence, Turns to God; Triumphs by Faith over Her Enemies; Is Comforted by God's Promises in Answer to Prayer, and by the Confusion of Her Enemies, and So Breaks Forth into Praises of God's Character.</title>

<hi type="bold">1. I am as when, &c.--</hi>It is the same with me as with one seeking fruits after the harvest, grapes after the vintage. "There is not a cluster" to be found: no "first-ripe fruit" (or "early fig"; see on <reference osisRef="Isa.28.4">Is 28:4</reference>) which "my soul desireth" [Maurer]. So I look in vain for any good men left (<reference osisRef="Mic.7.2">Mi 7:2</reference>).

CHAPTER 7 Mi 7:1-20. The Universality of the Corruption; the Chosen Remnant, Driven from Every Human Confidence, Turns to God; Triumphs by Faith over Her Enemies; Is Comforted by God's Promises in Answer to Prayer, and by the Confusion of Her Enemies, and So Breaks Forth into Praises of God's Character. 1. I am as when, &c.-- It is the same with me as with one seeking fruits after the harvest, grapes after the vintage. "There is not a cluster" to be found: no "first-ripe fruit" (or "early fig"; see on Is 28:4) which "my soul desireth" [Maurer]. So I look in vain for any good men left (Mi 7:2).


2. The Hebrew expresses "one merciful and good in relation to man," rather than to God.

<hi type="bold">is perished out of the earth--</hi>(<reference osisRef="Ps.12.1">Psa 12:1</reference>).

2. The Hebrew expresses "one merciful and good in relation to man," rather than to God. is perished out of the earth-- (Psa 12:1).


<hi type="bold">3. That they may do evil with both hands earnestly--</hi>literally, "Their hands are for evil that they may do it well" (that is, cleverly and successfully).

<hi type="bold">the great man, he--</hi>emphatic repetition. As for the great man, he no sooner has expressed his bad desire (literally, the "mischief" or "lust of his soul"), than the venal judges are ready to wrest the decision of the case according to his wish.

<hi type="bold">so they wrap it up--</hi>The Hebrew is used of intertwining cords together. The "threefold cord is not quickly broken" (<reference osisRef="Eccl.4.12">Ec 4:12</reference>); here the "prince," the "judge," and the "great man" are the three in guilty complicity. "They wrap it up," namely, they conspire to carry out the great man's desire at the sacrifice of justice.

3. That they may do evil with both hands earnestly-- literally, "Their hands are for evil that they may do it well" (that is, cleverly and successfully). the great man, he-- emphatic repetition. As for the great man, he no sooner has expressed his bad desire (literally, the "mischief" or "lust of his soul"), than the venal judges are ready to wrest the decision of the case according to his wish. so they wrap it up-- The Hebrew is used of intertwining cords together. The "threefold cord is not quickly broken" (Ec 4:12); here the "prince," the "judge," and the "great man" are the three in guilty complicity. "They wrap it up," namely, they conspire to carry out the great man's desire at the sacrifice of justice.


<hi type="bold">4. as a brier--</hi>or thorn; pricking with injury all who come in contact with them (<reference osisRef="2Sam.23.6">2Sa 23:6</reference>, <reference osisRef="2Sam.23.7">7</reference>; <reference osisRef="Isa.55.13">Is 55:13</reference>; <reference osisRef="Ezek.2.6">Eze 2:6</reference>).

<hi type="bold">the day of thy watchmen--</hi>the day foretold by thy (true) prophets, as the time of "thy visitation" in wrath [Grotius]. Or, "the day of thy false prophets being punished"; they are specially threatened as being not only blind themselves, but leading others blindfold [Calvin].

<hi type="bold">now--</hi>at the time foretold, "at that time"; the prophet transporting himself into it.

<hi type="bold">perplexity--</hi>(<reference osisRef="Isa.22.5">Is 22:5</reference>). They shall not know whither to turn.

4. as a brier-- or thorn; pricking with injury all who come in contact with them (2Sa 23:6, 7; Is 55:13; Eze 2:6). the day of thy watchmen-- the day foretold by thy (true) prophets, as the time of "thy visitation" in wrath [Grotius]. Or, "the day of thy false prophets being punished"; they are specially threatened as being not only blind themselves, but leading others blindfold [Calvin]. now-- at the time foretold, "at that time"; the prophet transporting himself into it. perplexity-- (Is 22:5). They shall not know whither to turn.


<hi type="bold">5. Trust ye not in a friend--</hi>Faith is kept nowhere: all to a man are treacherous (<reference osisRef="Jer.9.2-Jer.9.6">Jr 9:2-6</reference>). When justice is perverted by the great, faith nowhere is safe. So, in gospel times of persecution, "a man's foes are they of his own household" (<reference osisRef="Matt.10.35">Mt 10:35</reference>, <reference osisRef="Matt.10.36">36</reference>; <reference osisRef="Luke.12.53">Lu 12:53</reference>).

<hi type="bold">guide--</hi>a counsellor [Calvin] able to help and advise (compare <reference osisRef="Ps.118.8">Psa 118:8</reference>, <reference osisRef="Ps.118.9">9</reference>; <reference osisRef="Ps.146.3">146:3</reference>). The head of your family, to whom all the members of the family would naturally repair in emergencies. Similarly the Hebrew is translated in <reference osisRef="Josh.22.14">Jos 22:14</reference> and "chief friends" in <reference osisRef="Prov.16.28">Pr 16:28</reference> [Grotius].

<hi type="bold">her that lieth in thy bosom--</hi>thy wife (<reference osisRef="Deut.13.6">De 13:6</reference>).

5. Trust ye not in a friend-- Faith is kept nowhere: all to a man are treacherous (Jr 9:2-6). When justice is perverted by the great, faith nowhere is safe. So, in gospel times of persecution, "a man's foes are they of his own household" (Mt 10:35, 36; Lu 12:53). guide-- a counsellor [Calvin] able to help and advise (compare Psa 118:8, 9; 146:3). The head of your family, to whom all the members of the family would naturally repair in emergencies. Similarly the Hebrew is translated in Jos 22:14 and "chief friends" in Pr 16:28 [Grotius]. her that lieth in thy bosom-- thy wife (De 13:6).


<hi type="bold">6. son dishonoureth the father--</hi>The state of unnatural lawlessness in all relations of life is here described which is to characterize the last times, before Messiah comes to punish the ungodly and save Israel (compare <reference osisRef="Luke.21.16">Lu 21:16</reference>; <reference osisRef="2Tim.3.1-2Tim.3.3">2Ti 3:1-3</reference>).

6. son dishonoureth the father-- The state of unnatural lawlessness in all relations of life is here described which is to characterize the last times, before Messiah comes to punish the ungodly and save Israel (compare Lu 21:16; 2Ti 3:1-3).


<hi type="bold">7. Therefore I will look unto the Lord--</hi>as if no one else were before mine eyes. We must not only "look unto the Lord," but also "wait for Him." Having no hope from man (<reference osisRef="Mic.7.5">Mi 7:5</reference>, <reference osisRef="Mic.7.6">6</reference>), Micah speaks in the name of Israel, who herein, taught by chastisement (<reference osisRef="Mic.7.4">Mi 7:4</reference>) to feel her sin (<reference osisRef="Mic.7.9">Mi 7:9</reference>), casts herself on the Lord as her only hope," in patient waiting (<reference osisRef="Lam.3.26">La 3:26</reference>). She did so under the Babylonian captivity; she shall do so again hereafter when the spirit of grace shall be poured on her (<reference osisRef="Zech.12.10-Zech.12.13">Zec 12:10-13</reference>).

7. Therefore I will look unto the Lord-- as if no one else were before mine eyes. We must not only "look unto the Lord," but also "wait for Him." Having no hope from man (Mi 7:5, 6), Micah speaks in the name of Israel, who herein, taught by chastisement (Mi 7:4) to feel her sin (Mi 7:9), casts herself on the Lord as her only hope," in patient waiting (La 3:26). She did so under the Babylonian captivity; she shall do so again hereafter when the spirit of grace shall be poured on her (Zec 12:10-13).


<hi type="bold">8. Rejoice not--</hi>at my fall.

<hi type="bold">when I fall, I shall arise--</hi>(<reference osisRef="Ps.37.24">Psa 37:24</reference>; <reference osisRef="Prov.24.16">Pr 24:16</reference>).

<hi type="bold">when I sit in darkness, the Lord shall be a light--</hi>Israel reasons as her divine representative, Messiah, reasoned by faith in His hour of darkness and desertion (<reference osisRef="Isa.50.7">Is 50:7</reference>, <reference osisRef="Isa.8.10">8, 10</reference>). Israel addresses Babylon, her triumphant foe (or Edom), as a female; the type of her last and worst foes (<reference osisRef="Ps.137.7">Psa 137:7</reference>, <reference osisRef="Ps.137.8">8</reference>). "Mine enemy," in Hebrew, is feminine.

8. Rejoice not-- at my fall. when I fall, I shall arise-- (Psa 37:24; Pr 24:16). when I sit in darkness, the Lord shall be a light-- Israel reasons as her divine representative, Messiah, reasoned by faith in His hour of darkness and desertion (Is 50:7, 8, 10). Israel addresses Babylon, her triumphant foe (or Edom), as a female; the type of her last and worst foes (Psa 137:7, 8). "Mine enemy," in Hebrew, is feminine.


<hi type="bold">9. bear--</hi>patiently.

<hi type="bold">the indignation of the Lord--</hi>His punishment inflicted on me (<reference osisRef="Lam.3.39">La 3:39</reference>). The true penitent "accepts the punishment of his iniquity" (<reference osisRef="Lev.26.41">Le 26:41</reference>, <reference osisRef="Lev.26.43">43</reference>); they who murmur against God, do not yet know their guilt (<reference osisRef="Job.40.4">Job 40:4</reference>, <reference osisRef="Job.40.5">5</reference>).

<hi type="bold">execute judgment for me--</hi>against my foe. God's people plead guilty before God; but, in respect to their human foes, they are innocent and undeserving of their foes' injuries.

<hi type="bold">bring me forth to the light--</hi>to the temporal and spiritual redemption.

<hi type="bold">I shall behold his righteousness--</hi>His gracious faithfulness to His promises (<reference osisRef="Ps.103.17">Psa 103:17</reference>).

9. bear-- patiently. the indignation of the Lord-- His punishment inflicted on me (La 3:39). The true penitent "accepts the punishment of his iniquity" (Le 26:41, 43); they who murmur against God, do not yet know their guilt (Job 40:4, 5). execute judgment for me-- against my foe. God's people plead guilty before God; but, in respect to their human foes, they are innocent and undeserving of their foes' injuries. bring me forth to the light-- to the temporal and spiritual redemption. I shall behold his righteousness-- His gracious faithfulness to His promises (Psa 103:17).


<hi type="bold">10. shame shall cover her--</hi>in seeing how utterly mistaken she was in supposing that I was utterly ruined.

<hi type="bold">Where is ... thy God--</hi>(<reference osisRef="Ps.42.3">Psa 42:3</reference>, <reference osisRef="Ps.42.10">10</reference>). If He be "thy God," as thou sayest, let Him come now and deliver thee. So as to Israel's representative, Messiah (<reference osisRef="Matt.27.43">Mt 27:43</reference>).

<hi type="bold">mine eyes shall behold her--</hi>a just retribution in kind upon the foe who had said, "Let our eye look upon Zion." Zion shall behold her foe prostrate, not with the carnal joy of revenge, but with spiritual joy in God's vindicating His own righteousness (<reference osisRef="Isa.66.24">Is 66:24</reference>; <reference osisRef="Rev.16.5-Rev.16.7">Re 16:5-7</reference>).

<hi type="bold">shall she be trodden down--</hi>herself, who had trodden down me.

10. shame shall cover her-- in seeing how utterly mistaken she was in supposing that I was utterly ruined. Where is... thy God-- (Psa 42:3, 10). If He be "thy God," as thou sayest, let Him come now and deliver thee. So as to Israel's representative, Messiah (Mt 27:43). mine eyes shall behold her-- a just retribution in kind upon the foe who had said, "Let our eye look upon Zion." Zion shall behold her foe prostrate, not with the carnal joy of revenge, but with spiritual joy in God's vindicating His own righteousness (Is 66:24; Re 16:5-7). shall she be trodden down-- herself, who had trodden down me.


<hi type="bold">11. thy walls ... be built--</hi>under Cyrus, after the seventy years' captivity; and again, hereafter, when the Jews shall be restored (<reference osisRef="Amos.9.11">Am 9:11</reference>; <reference osisRef="Zech.12.6">Zec 12:6</reference>).

<hi type="bold">shall the decree be far removed--</hi>namely, thy tyrannical decree or rule of Babylon shall be put away from thee, "the statutes that were not good" (<reference osisRef="Ezek.20.25">Eze 20:25</reference>) [Calvin]. <reference osisRef="Ps.102.13-Ps.102.16">Psa 102:13-16</reference>; <reference osisRef="Isa.9.4">Is 9:4</reference>. The Hebrew is against Maurer's translation, "the boundary of the city shall be far extended," so as to contain the people flocking into it from all nations (<reference osisRef="Mic.7.12">Mi 7:12</reference>; <reference osisRef="Isa.49.20">Is 49:20</reference>; <reference osisRef="Isa.54.2">54:2</reference>).

11. thy walls... be built-- under Cyrus, after the seventy years' captivity; and again, hereafter, when the Jews shall be restored (Am 9:11; Zec 12:6). shall the decree be far removed-- namely, thy tyrannical decree or rule of Babylon shall be put away from thee, "the statutes that were not good" (Eze 20:25) [Calvin]. Psa 102:13-16; Is 9:4. The Hebrew is against Maurer's translation, "the boundary of the city shall be far extended," so as to contain the people flocking into it from all nations (Mi 7:12; Is 49:20; 54:2).


<hi type="bold">12. In that day also--</hi>rather, an answer to the supposed question of Zion, When shall my walls be built? "The day (of thy walls being built) is the day when he (that is, many) shall come to thee from Assyria," &c. [Ludovicus De Dieu]. The Assyrians (including the Babylonians) who spoiled thee shall come.

<hi type="bold">and from the fortified cities--</hi>rather, to suit the parallelism, "from Assyria even to Egypt." (Matzor may be so translated). So Assyria and Egypt are contrasted in <reference osisRef="Isa.19.23">Is 19:23</reference> [Maurer]. Calvin agrees with English Version, "from all fortified cities."

<hi type="bold">from the fortress even to the river--</hi>"from Egypt even to the river" Euphrates (answering in parallelism to "Assyria") [Maurer]. Compare <reference osisRef="Isa.11.15">Is 11:15</reference>, <reference osisRef="Isa.11.16">16</reference>; <reference osisRef="Isa.19.23-Isa.19.25">19:23-25</reference>; <reference osisRef="Isa.27.13">27:13</reference>; <reference osisRef="Hos.11.11">Ho 11:11</reference>; <reference osisRef="Zech.10.10">Zec 10:10</reference>.

12. In that day also-- rather, an answer to the supposed question of Zion, When shall my walls be built? "The day (of thy walls being built) is the day when he (that is, many) shall come to thee from Assyria," &c. [Ludovicus De Dieu]. The Assyrians (including the Babylonians) who spoiled thee shall come. and from the fortified cities-- rather, to suit the parallelism, "from Assyria even to Egypt." (Matzor may be so translated). So Assyria and Egypt are contrasted in Is 19:23 [Maurer]. Calvin agrees with English Version, "from all fortified cities." from the fortress even to the river-- "from Egypt even to the river" Euphrates (answering in parallelism to "Assyria") [Maurer]. Compare Is 11:15, 16; 19:23-25; 27:13; Ho 11:11; Zec 10:10.


13. However glorious the prospect of restoration, the Jews are not to forget the visitation on their "land" which is to intervene for the "fruit of (evil caused by) their doings" (compare <reference osisRef="Prov.1.31">Pr 1:31</reference>; <reference osisRef="Isa.3.10">Is 3:10</reference>, <reference osisRef="Isa.3.11">11</reference>; <reference osisRef="Jer.21.14">Jr 21:14</reference>).

13. However glorious the prospect of restoration, the Jews are not to forget the visitation on their "land" which is to intervene for the "fruit of (evil caused by) their doings" (compare Pr 1:31; Is 3:10, 11; Jr 21:14).


<hi type="bold">14. Feed thy people--</hi>Prayer of the prophet, in the name of his people to God, which, as God fulfils believing prayer, is prophetical of what God would do. When God is about to deliver His people, He stirs up their friends to pray for them.

<hi type="bold">Feed--</hi>including the idea of both pastoral rule and care over His people (<reference osisRef="Mic.5.4">Mi 5:4</reference>, Margin), regarded as a flock (<reference osisRef="Ps.80.1">Psa 80:1</reference>; <reference osisRef="Ps.100.3">100:3</reference>). Our calamity must be fatal to the nation, unless Thou of Thy unmerited grace, remembering Thy covenant with "Thine heritage" (<reference osisRef="Deut.4.20">De 4:20</reference>; <reference osisRef="Deut.7.6">7:6</reference>; <reference osisRef="Deut.32.9">32:9</reference>), shalt restore us.

<hi type="bold">thy rod--</hi>the shepherd's rod, wherewith He directs the flock (<reference osisRef="Ps.23.4">Psa 23:4</reference>). No longer the rod of punishment (<reference osisRef="Mic.6.9">Mi 6:9</reference>).

<hi type="bold">which dwell solitarily in the wood, in ... Carmel--</hi>Let Thy people who have been dwelling as it were in a solitude of woods (in the world, but not of it), scattered among various nations, dwell in Carmel, that is, where there are fruit-bearing lands and vineyards [Calvin]. Rather, "which are about to dwell (that is, that they may dwell) separate in the wood, in ... Carmel" [Maurer], which are to be no longer mingled with the heathen, but are to dwell as a distinct people in their own land. Micah has here Balaam's prophecy in view (compare <reference osisRef="Mic.6.5">Mi 6:5</reference>, where also Balaam is referred to). "Lo, the people shall dwell alone" (<reference osisRef="Num.23.9">Nu 23:9</reference>; compare <reference osisRef="Deut.33.28">De 33:28</reference>). To "feed in the wood in Carmel," is to feed in the rich pastures among its woods. To "sleep in the woods," is the image of most perfect security (<reference osisRef="Ezek.34.25">Eze 34:25</reference>). So that the Jews' "security," as well as their distinct nationality, is here foretold. Also <reference osisRef="Jer.49.31">Jr 49:31</reference>.

<hi type="bold">Bashan--</hi>famed for its cattle (<reference osisRef="Ps.22.12">Psa 22:12</reference>; <reference osisRef="Amos.4.1">Am 4:1</reference>). Parallel to this passage is <reference osisRef="Jer.50.19">Jr 50:19</reference>. Bashan and Gilead, east of Jordan, were chosen by Reuben, Gad, and half Manasseh, as abounding in pastures suited for their many cattle (<reference osisRef="Num.32.1-Num.32.42">Nu 32:1-42</reference>; <reference osisRef="Deut.3.12-Deut.3.17">De 3:12-17</reference>).

14. Feed thy people-- Prayer of the prophet, in the name of his people to God, which, as God fulfils believing prayer, is prophetical of what God would do. When God is about to deliver His people, He stirs up their friends to pray for them. Feed-- including the idea of both pastoral rule and care over His people (Mi 5:4, Margin), regarded as a flock (Psa 80:1; 100:3). Our calamity must be fatal to the nation, unless Thou of Thy unmerited grace, remembering Thy covenant with "Thine heritage" (De 4:20; 7:6; 32:9), shalt restore us. thy rod-- the shepherd's rod, wherewith He directs the flock (Psa 23:4). No longer the rod of punishment (Mi 6:9). which dwell solitarily in the wood, in... Carmel-- Let Thy people who have been dwelling as it were in a solitude of woods (in the world, but not of it), scattered among various nations, dwell in Carmel, that is, where there are fruit-bearing lands and vineyards [Calvin]. Rather, "which are about to dwell (that is, that they may dwell) separate in the wood, in... Carmel" [Maurer], which are to be no longer mingled with the heathen, but are to dwell as a distinct people in their own land. Micah has here Balaam's prophecy in view (compare Mi 6:5, where also Balaam is referred to). "Lo, the people shall dwell alone" (Nu 23:9; compare De 33:28). To "feed in the wood in Carmel," is to feed in the rich pastures among its woods. To "sleep in the woods," is the image of most perfect security (Eze 34:25). So that the Jews' "security," as well as their distinct nationality, is here foretold. Also Jr 49:31. Bashan-- famed for its cattle (Psa 22:12; Am 4:1). Parallel to this passage is Jr 50:19. Bashan and Gilead, east of Jordan, were chosen by Reuben, Gad, and half Manasseh, as abounding in pastures suited for their many cattle (Nu 32:1-42; De 3:12-17).


<hi type="bold">15. thy ... him--</hi>both referring to Israel. So in <reference osisRef="Mic.7.19">Mi 7:19</reference> the person is changed from the first to the third, "us ... our ... their." Jehovah here answers Micah's prayer in <reference osisRef="Mic.7.14">Mi 7:14</reference>, assuring him, that as He delivered His people from Egypt by miraculous power, so He would again "show" it in their behalf (<reference osisRef="Jer.16.14">Jr 16:14</reference>, <reference osisRef="Jer.16.15">15</reference>).

15. thy... him-- both referring to Israel. So in Mi 7:19 the person is changed from the first to the third, "us... our... their." Jehovah here answers Micah's prayer in Mi 7:14, assuring him, that as He delivered His people from Egypt by miraculous power, so He would again "show" it in their behalf (Jr 16:14, 15).


<hi type="bold">16. shall see--</hi>the "marvellous things" (<reference osisRef="Mic.7.15">Mi 7:15</reference>; <reference osisRef="Isa.26.11">Is 26:11</reference>).

<hi type="bold">confounded at all their might--</hi>having so suddenly proved unavailing: that might wherewith they had thought that there is nothing which they could not effect against God's people.

<hi type="bold">lay ... hand upon ... mouth--</hi>the gesture of silence (<reference osisRef="Job.21.5">Job 21:5</reference>; <reference osisRef="Job.40.4">40:4</reference>; <reference osisRef="Ps.107.42">Psa 107:42</reference>; <reference osisRef="Isa.52.15">Is 52:15</reference>). They shall be struck dumb at Israel's marvellous deliverance, and no longer boast that God's people is destroyed.

<hi type="bold">ears ... deaf--</hi>They shall stand astounded so as not to hear what shall be said [Grotius]. Once they had eagerly drunk in all rumors as so many messages of victories; but then they shall be afraid of hearing them, because they continually fear new disasters, when they see the God of Israel to be so powerful [Calvin]. They shall close their ears so as not to be compelled to hear of Israel's successes.

16. shall see-- the "marvellous things" (Mi 7:15; Is 26:11). confounded at all their might-- having so suddenly proved unavailing: that might wherewith they had thought that there is nothing which they could not effect against God's people. lay... hand upon... mouth-- the gesture of silence (Job 21:5; 40:4; Psa 107:42; Is 52:15). They shall be struck dumb at Israel's marvellous deliverance, and no longer boast that God's people is destroyed. ears... deaf-- They shall stand astounded so as not to hear what shall be said [Grotius]. Once they had eagerly drunk in all rumors as so many messages of victories; but then they shall be afraid of hearing them, because they continually fear new disasters, when they see the God of Israel to be so powerful [Calvin]. They shall close their ears so as not to be compelled to hear of Israel's successes.


<hi type="bold">17. lick the dust--</hi>in abject prostration as suppliants (<reference osisRef="Ps.72.9">Psa 72:9</reference>; compare <reference osisRef="Isa.49.23">Is 49:23</reference>; <reference osisRef="Isa.65.25">65:25</reference>).

<hi type="bold">move out of their holes--</hi>As reptiles from their holes, they shall come forth from their hiding-places, or fortresses (<reference osisRef="Ps.18.45">Psa 18:45</reference>), to give themselves up to the conquerors. More literally, "they shall tremble from," that is, tremblingly come forth from their coverts.

<hi type="bold">like worms--</hi>reptiles or crawlers (<reference osisRef="Deut.32.24">De 32:24</reference>).

<hi type="bold">they shall be afraid of the Lord--</hi>or, they shall in fear turn with haste to the Lord. Thus the antithesis is brought out. They shall tremble forth from their holes: they shall in trepidation turn to the Lord for salvation (compare Note, see on <reference osisRef="Hos.3.5">Ho 3:5</reference>, and <reference osisRef="Jer.33.9">Jr 33:9</reference>).

<hi type="bold">fear because of thee--</hi>shall fear Thee, Jehovah (and so fear Israel as under Thy guardianship). There is a change here from speaking of God to speaking to God [Maurer]. Or rather, "shall fear thee, Israel" [Henderson].

17. lick the dust-- in abject prostration as suppliants (Psa 72:9; compare Is 49:23; 65:25). move out of their holes-- As reptiles from their holes, they shall come forth from their hiding-places, or fortresses (Psa 18:45), to give themselves up to the conquerors. More literally, "they shall tremble from," that is, tremblingly come forth from their coverts. like worms-- reptiles or crawlers (De 32:24). they shall be afraid of the Lord-- or, they shall in fear turn with haste to the Lord. Thus the antithesis is brought out. They shall tremble forth from their holes: they shall in trepidation turn to the Lord for salvation (compare Note, see on Ho 3:5, and Jr 33:9). fear because of thee-- shall fear Thee, Jehovah (and so fear Israel as under Thy guardianship). There is a change here from speaking of God to speaking to God [Maurer]. Or rather, "shall fear thee, Israel" [Henderson].


18. Grateful at such unlooked-for grace being promised to Israel, Micah breaks forth into praises of Jehovah.

<hi type="bold">passeth by the transgression--</hi>not conniving at it, but forgiving it; leaving it unpunished, as a traveller passes by what he chooses not to look into (<reference osisRef="Prov.19.11">Pr 19:11</reference>). Contrast <reference osisRef="Amos.7.8">Am 7:8</reference>, and "mark iniquities," <reference osisRef="Ps.130.3">Psa 130:3</reference>.

<hi type="bold">the remnant--</hi>who shall be permitted to survive the previous judgment: the elect remnant of grace (<reference osisRef="Mic.4.7">Mi 4:7</reference>; <reference osisRef="Mic.5.3">5:3</reference>, <reference osisRef="Mic.7.8">7, 8</reference>).

<hi type="bold">retaineth not ... anger--</hi>(<reference osisRef="Ps.103.9">Psa 103:9</reference>).

<hi type="bold">delighteth in mercy--</hi>God's forgiving is founded on His nature, which delights in loving-kindness, and is averse from wrath.

18. Grateful at such unlooked-for grace being promised to Israel, Micah breaks forth into praises of Jehovah. passeth by the transgression-- not conniving at it, but forgiving it; leaving it unpunished, as a traveller passes by what he chooses not to look into (Pr 19:11). Contrast Am 7:8, and "mark iniquities," Psa 130:3. the remnant-- who shall be permitted to survive the previous judgment: the elect remnant of grace (Mi 4:7; 5:3, 7, 8). retaineth not... anger-- (Psa 103:9). delighteth in mercy-- God's forgiving is founded on His nature, which delights in loving-kindness, and is averse from wrath.


<hi type="bold">19. turn again--</hi>to us, from having been turned away from us.

<hi type="bold">subdue our iniquities--</hi>literally, "tread under foot," as being hostile and deadly to us. Without subjugation of our bad propensities, even pardon could not give us peace. When God takes away the guilt of sin that it may not condemn us, He takes away also the power of sin that it may not rule us.

<hi type="bold">cast ... into ... depths of the sea--</hi>never to rise again to view, buried out of sight in eternal oblivion: not merely at the shore side, where they may rise again.

<hi type="bold">our ... their--</hi>change of person. Micah in the first case identifying himself and his sins with his people and their sins; in the second, speaking of them and their sins.

19. turn again-- to us, from having been turned away from us. subdue our iniquities-- literally, "tread under foot," as being hostile and deadly to us. Without subjugation of our bad propensities, even pardon could not give us peace. When God takes away the guilt of sin that it may not condemn us, He takes away also the power of sin that it may not rule us. cast... into... depths of the sea-- never to rise again to view, buried out of sight in eternal oblivion: not merely at the shore side, where they may rise again. our... their-- change of person. Micah in the first case identifying himself and his sins with his people and their sins; in the second, speaking of them and their sins.


<hi type="bold">20. perform the truth--</hi>the faithful promise.

<hi type="bold">to Jacob ... Abraham--</hi>Thou shalt make good to their posterity the promise made to the patriarchs. God's promises are called "mercy," because they flow slowly from grace; "truth," because they will be surely performed (<reference osisRef="Luke.1.72">Lu 1:72</reference>, 73; <reference osisRef="1Thess.5.24">1Th 5:24</reference>).

<hi type="bold">sworn unto our fathers--</hi>(<reference osisRef="Ps.105.9">Psa 105:9</reference>, <reference osisRef="Ps.105.10">10</reference>). The promise to Abraham is in <reference osisRef="Gen.12.2">Ge 12:2</reference>; to Isaac, in <reference osisRef="Gen.26.24">Ge 26:24</reference>; to Jacob, in <reference osisRef="Gen.28.13">Ge 28:13</reference>. This unchangeable promise implied an engagement that the seed of the patriarchs should never perish, and should be restored to their inheritance as often as they turned wholly to God (<reference osisRef="Deut.30.1">De 30:1</reference>, 2). <chapter eID="Mic.7"/>

20. perform the truth-- the faithful promise. to Jacob... Abraham-- Thou shalt make good to their posterity the promise made to the patriarchs. God's promises are called "mercy," because they flow slowly from grace; "truth," because they will be surely performed (Lu 1:72, 73; 1Th 5:24). sworn unto our fathers-- (Psa 105:9, 10). The promise to Abraham is in Ge 12:2; to Isaac, in Ge 26:24; to Jacob, in Ge 28:13. This unchangeable promise implied an engagement that the seed of the patriarchs should never perish, and should be restored to their inheritance as often as they turned wholly to God (De 30:1, 2).


<milestone n="THE BOOK OF NAHUM" type="x-usfm-toc1"/> <milestone n="" type="x-usfm-toc2"/> <milestone n="" type="x-usfm-toc3"/> <title type="main">THE BOOK OF NAHUM</title>

THE BOOK OF NAHUM


<title type="x-IS">INTRODUCTION</title>
 Nahum means "consolation" and "vengeance"; symbolizing the "consolation" in the book for God's people, and the "vengeance" coming on their enemies. In the first chapter the two themes alternate; but as the prophet advances, vengeance on the capital of the Assyrian foe is the predominant topic. He is called "the Elkoshite" (<reference osisRef="Nah.1.1">Na 1:1</reference>), from Elkosh, or Elkesi, a village of Galilee, pointed out to Jerome [Preface in Nahum] as a place of note among the Jews, having traces of ancient buildings. The name Capernaum, that is, "village of Nahum," seems to take its name from Nahum having resided in it, though born in Elkosh in the neighborhood. There is another Elkosh east of the Tigris, and north of Mosul, believed by Jewish pilgrims to be the birthplace and burial place of the prophet. But the book of Nahum in its allusions shows a particularity of acquaintance with Palestine (<reference osisRef="Nah.1.4">Na 1:4</reference>), and only a more general knowledge as to Nineveh (Na 2:4-6; 3:2, 3).

 His graphic description of Sennacherib and his army (<reference osisRef="Nah.1.9-Nah.1.12">Na 1:9-12</reference>) makes it not unlikely that he was in or near Jerusalem at the time: hence the number of phrases corresponding to those of Isaiah (compare <reference osisRef="Nah.1.8">Na 1:8</reference>, <reference osisRef="1Cor.1.9">9</reference>, with <reference osisRef="Isa.8.8">Is 8:8</reference>; <reference osisRef="Isa.10.23">10:23</reference>; <reference osisRef="Nah.2.10">Na 2:10</reference>, with <reference osisRef="Isa.24.1">Is 24:1</reference>; <reference osisRef="Isa.21.3">21:3</reference>; <reference osisRef="Nah.1.15">Na 1:15</reference>, with <reference osisRef="Isa.52.7">Is 52:7</reference>). The prophecy in <reference osisRef="Nah.1.14">Na 1:14</reference> probably refers to the murder of Sennacherib twenty years after his return from Palestine (<reference osisRef="Isa.37.38">Is 37:38</reference>). The date of his prophecies, thus, seems to be about the former years of Hezekiah. So Jerome thinks. He plainly writes while the Assyrian power was yet unbroken (<reference osisRef="Nah.1.12">Na 1:12</reference>; 2:11-13 <reference osisRef="Nah.3.15-Nah.3.17">Na 3:15-17</reference>). The correspondence between the sentiments of Nahum and those of Isaiah and Hezekiah, as recorded in Second Kings and Isaiah, proves the likelihood of Nahum's prophecies belonging to the time when Sennacherib was demanding the surrender of Jerusalem, and had not yet raised the siege (compare <reference osisRef="Nah.1.2">Na 1:2</reference>, &c., with <reference osisRef="2Kgs.19.14">2Ki 19:14</reference>, <reference osisRef="2Kgs.19.15">15</reference>; <reference osisRef="Nah.1.7">Na 1:7</reference>, with <reference osisRef="2Kgs.18.22">2Ki 18:22</reference>; <reference osisRef="2Kgs.19.19">19:19</reference>, <reference osisRef="2Kgs.19.31">31</reference>; <reference osisRef="2Chr.32.7">2Ch 32:7</reference>, <reference osisRef="2Chr.32.8">8</reference>; <reference osisRef="Nah.1.9">Na 1:9</reference>, <reference osisRef="1Cor.1.11">11</reference>, with <reference osisRef="2Kgs.19.22">2Ki 19:22</reference>, 27, 28; <reference osisRef="Nah.1.14">Na 1:14</reference>, with <reference osisRef="2Kgs.19.6">2Ki 19:6</reference>, <reference osisRef="2Kgs.19.7">7</reference>; <reference osisRef="Nah.1.15">Na 1:15</reference>; <reference osisRef="2Cor.1.2">2:1, 2</reference>, with <reference osisRef="2Kgs.19.32">2Ki 19:32</reference>, <reference osisRef="2Kgs.19.33">33</reference>; <reference osisRef="Nah.2.13">Na 2:13</reference>, with <reference osisRef="2Kgs.19.22">2Ki 19:22</reference>, <reference osisRef="2Kgs.19.23">23</reference>). The historical data in the book itself are the humiliation of Israel and Judah by Assyria (<reference osisRef="Nah.2.2">Na 2:2</reference>); the invasion of Judah (<reference osisRef="Nah.1.9">Na 1:9</reference>, <reference osisRef="1Cor.1.11">11</reference>); and the conquest of No-ammon, or Thebes, in Upper Egypt (<reference osisRef="Nah.3.8-Nah.3.10">Na 3:8-10</reference>). Tiglath-pileser and Shalmaneser had carried away Israel. The Jews were harassed by the Syrians, and impoverished by Ahaz' payments to Tiglath-pileser (<reference osisRef="2Chr.28.1-2Chr.28.27">2Ch 28:1-27</reference>; <reference osisRef="Isa.7.9">Is 7:9</reference>). Sargon, Shalmaneser's successor, after the reduction of Phoenicia by the latter, fearing lest Egypt should join Palestine against him, undertook an expedition to Africa (<reference osisRef="Isa.20.1-Isa.20.6">Is 20:1-6</reference>), and took Thebes; the latter fact we know only from Nahum, but the success of the expedition in general is corroborated in <reference osisRef="Isa.20.1-Isa.20.6">Is 20:1-6</reference>. Sennacherib, Sargon's successor, made the last Assyrian attempt against Judea, ending in the destruction of his army in the fourteenth year of Hezekiah (713-710 B.C.). As Nahum refers to this in part prophetically, in part as matter of history (Na 1:9-13; 2:13), he must have lived about 720-714 B.C., that is, almost a hundred years before the event foretold, namely, the overthrow of Nineveh by the joint forces of Cyaxares and Nabopolassar in the reign of Chyniladanus, 625 or 603 B.C.

 The prophecy is remarkable for its unity of aim. Nahum's object was to inspire his countrymen, the Jews, with the assurance that, however alarming their position might seem, exposed to the attacks of the mighty Assyrian, who had already carried away the ten tribes, yet that not only should the Assyrian (Sennacherib) fail in his attack on Jerusalem, but Nineveh, his own capital, be taken and his empire overthrown; and this, not by an arbitrary exercise of Jehovah's power, but for the iniquities of the city and its people.

 His position in the canon is seventh of the minor prophets in both the Hebrew and Greek arrangement. He is seventh in point of date.

 His style is clear, elegant, and forcible. Its most striking characteristic is the power of representing several phases of an idea in the briefest sentences, as in the majestic description of God in the commencement, the conquest of Nineveh, and the destruction of No-ammon [Eichorn]. De Wette calls attention to his variety of manner in presenting ideas, as marking great poetic talent. "Here there is something sonorous in his language there something murmuring; with both these alternates something that is soft, delicate, and melting, as the subject demands." Excepting two alleged Assyrian words (<reference osisRef="Nah.3.17">Na 3:17</reference>), English Version, "crowned," or princes, and English Version, "captains," or satraps (used by <reference osisRef="Jer.51.27">Jr 51:27</reference>), the language is pure. These two, doubtless, came to be known in Judea from the intercourse with Assyria in the eighth and seventh centuries B.C.
 <title type="x-s">CHAPTER 1</title> <title type="x-s3"><reference osisRef="Nah.1.1-Nah.1.15">Na 1:1-15</reference>. 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.</title>

<hi type="bold">1. burden of Nineveh--</hi>the prophetic doom of Nineveh. Nahum prophesied against that city a hundred fifty years after Jonah.

INTRODUCTION Nahum means "consolation" and "vengeance"; symbolizing the "consolation" in the book for God's people, and the "vengeance" coming on their enemies. In the first chapter the two themes alternate; but as the prophet advances, vengeance on the capital of the Assyrian foe is the predominant topic. He is called "the Elkoshite" (Na 1:1), from Elkosh, or Elkesi, a village of Galilee, pointed out to Jerome [Preface in Nahum] as a place of note among the Jews, having traces of ancient buildings. The name Capernaum, that is, "village of Nahum," seems to take its name from Nahum having resided in it, though born in Elkosh in the neighborhood. There is another Elkosh east of the Tigris, and north of Mosul, believed by Jewish pilgrims to be the birthplace and burial place of the prophet. But the book of Nahum in its allusions shows a particularity of acquaintance with Palestine (Na 1:4), and only a more general knowledge as to Nineveh (Na 2:4-6; 3:2, 3). His graphic description of Sennacherib and his army (Na 1:9-12) makes it not unlikely that he was in or near Jerusalem at the time: hence the number of phrases corresponding to those of Isaiah (compare Na 1:8, 9, with Is 8:8; 10:23; Na 2:10, with Is 24:1; 21:3; Na 1:15, with Is 52:7). The prophecy in Na 1:14 probably refers to the murder of Sennacherib twenty years after his return from Palestine (Is 37:38). The date of his prophecies, thus, seems to be about the former years of Hezekiah. So Jerome thinks. He plainly writes while the Assyrian power was yet unbroken (Na 1:12; 2:11-13 Na 3:15-17). The correspondence between the sentiments of Nahum and those of Isaiah and Hezekiah, as recorded in Second Kings and Isaiah, proves the likelihood of Nahum's prophecies belonging to the time when Sennacherib was demanding the surrender of Jerusalem, and had not yet raised the siege (compare Na 1:2, &c., with 2Ki 19:14, 15; Na 1:7, with 2Ki 18:22; 19:19, 31; 2Ch 32:7, 8; Na 1:9, 11, with 2Ki 19:22, 27, 28; Na 1:14, with 2Ki 19:6, 7; Na 1:15; 2:1, 2, with 2Ki 19:32, 33; Na 2:13, with 2Ki 19:22, 23). The historical data in the book itself are the humiliation of Israel and Judah by Assyria (Na 2:2); the invasion of Judah (Na 1:9, 11); and the conquest of No-ammon, or Thebes, in Upper Egypt (Na 3:8-10). Tiglath-pileser and Shalmaneser had carried away Israel. The Jews were harassed by the Syrians, and impoverished by Ahaz' payments to Tiglath-pileser (2Ch 28:1-27; Is 7:9). Sargon, Shalmaneser's successor, after the reduction of Phoenicia by the latter, fearing lest Egypt should join Palestine against him, undertook an expedition to Africa (Is 20:1-6), and took Thebes; the latter fact we know only from Nahum, but the success of the expedition in general is corroborated in Is 20:1-6. Sennacherib, Sargon's successor, made the last Assyrian attempt against Judea, ending in the destruction of his army in the fourteenth year of Hezekiah (713-710 B.C.). As Nahum refers to this in part prophetically, in part as matter of history (Na 1:9-13; 2:13), he must have lived about 720-714 B.C., that is, almost a hundred years before the event foretold, namely, the overthrow of Nineveh by the joint forces of Cyaxares and Nabopolassar in the reign of Chyniladanus, 625 or 603 B.C. The prophecy is remarkable for its unity of aim. Nahum's object was to inspire his countrymen, the Jews, with the assurance that, however alarming their position might seem, exposed to the attacks of the mighty Assyrian, who had already carried away the ten tribes, yet that not only should the Assyrian (Sennacherib) fail in his attack on Jerusalem, but Nineveh, his own capital, be taken and his empire overthrown; and this, not by an arbitrary exercise of Jehovah's power, but for the iniquities of the city and its people. His position in the canon is seventh of the minor prophets in both the Hebrew and Greek arrangement. He is seventh in point of date. His style is clear, elegant, and forcible. Its most striking characteristic is the power of representing several phases of an idea in the briefest sentences, as in the majestic description of God in the commencement, the conquest of Nineveh, and the destruction of No-ammon [Eichorn]. De Wette calls attention to his variety of manner in presenting ideas, as marking great poetic talent. "Here there is something sonorous in his language there something murmuring; with both these alternates something that is soft, delicate, and melting, as the subject demands." Excepting two alleged Assyrian words (Na 3:17), English Version, "crowned," or princes, and English Version, "captains," or satraps (used by Jr 51:27), the language is pure. These two, doubtless, came to be known in Judea from the intercourse with Assyria in the eighth and seventh centuries B.C. CHAPTER 1 Na 1:1-15. 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. 1. burden of Nineveh-- the prophetic doom of Nineveh. Nahum prophesied against that city a hundred fifty years after Jonah.


<hi type="bold">2. jealous--</hi>In this there is sternness, yet tender affection. We are jealous only of those we love: a husband, of a wife; a king, of his subjects' loyalty. God is jealous of men because He loves them. God will not bear a rival in His claims on them. His burning jealousy for His own wounded honor and their love, as much as His justice, accounts for all His fearful judgments: the flood, the destruction of Jerusalem, that of Nineveh. His jealousy will not admit of His friends being oppressed, and their enemies flourishing (compare <reference osisRef="Exod.20.5">Ex 20:5</reference>; <reference osisRef="1Cor.16.22">1Co 16:22</reference>; <reference osisRef="2Cor.11.2">2Co 11:2</reference>). Burning zeal enters into the idea in "jealous" here (compare <reference osisRef="Num.25.11">Nu 25:11</reference>, <reference osisRef="Num.25.13">13</reference>; <reference osisRef="1Kgs.19.10">1Ki 19:10</reference>).

<hi type="bold">the Lord revengeth ... Lord revengeth--</hi>The repetition of the incommunicable name Jehovah, and of His revenging, gives an awful solemnity to the introduction.

<hi type="bold">furious--</hi>literally, "a master of fury." So a master of the tongue, that is, "eloquent." "One who, if He pleases, can most readily give effect to His fury" [Grotius]. Nahum has in view the provocation to fury given to God by the Assyrians, after having carried away the ten tribes, now proceeding to invade Judea under Hezekiah.

<hi type="bold">reserveth wrath for his enemies--</hi>reserves it against His own appointed time (<reference osisRef="2Pet.2.9">2Pe 2:9</reference>). After long waiting for their repentance in vain, at length punishing them. A wrong estimate of Jehovah is formed from His suspending punishment: it is not that He is insensible or dilatory, but He reserves wrath for His own fit time. In the case of the penitent, He does not reserve or retain His anger (<reference osisRef="Ps.103.9">Psa 103:9</reference>; <reference osisRef="Jer.3.5">Jr 3:5</reference>, <reference osisRef="Jer.3.12">12</reference>; <reference osisRef="Mic.7.18">Mi 7:18</reference>).

2. jealous-- In this there is sternness, yet tender affection. We are jealous only of those we love: a husband, of a wife; a king, of his subjects' loyalty. God is jealous of men because He loves them. God will not bear a rival in His claims on them. His burning jealousy for His own wounded honor and their love, as much as His justice, accounts for all His fearful judgments: the flood, the destruction of Jerusalem, that of Nineveh. His jealousy will not admit of His friends being oppressed, and their enemies flourishing (compare Ex 20:5; 1Co 16:22; 2Co 11:2). Burning zeal enters into the idea in "jealous" here (compare Nu 25:11, 13; 1Ki 19:10). the Lord revengeth... Lord revengeth-- The repetition of the incommunicable name Jehovah, and of His revenging, gives an awful solemnity to the introduction. furious-- literally, "a master of fury." So a master of the tongue, that is, "eloquent." "One who, if He pleases, can most readily give effect to His fury" [Grotius]. Nahum has in view the provocation to fury given to God by the Assyrians, after having carried away the ten tribes, now proceeding to invade Judea under Hezekiah. reserveth wrath for his enemies-- reserves it against His own appointed time (2Pe 2:9). After long waiting for their repentance in vain, at length punishing them. A wrong estimate of Jehovah is formed from His suspending punishment: it is not that He is insensible or dilatory, but He reserves wrath for His own fit time. In the case of the penitent, He does not reserve or retain His anger (Psa 103:9; Jr 3:5, 12; Mi 7:18).


<hi type="bold">3. slow to anger, and great in power--</hi>that is, but great in power, so as to be able in a moment, if He pleases, to destroy the wicked. His long-suffering is not from want of power to punish (<reference osisRef="Exod.34.6">Ex 34:6</reference>, <reference osisRef="Exod.34.7">7</reference>).

<hi type="bold">not at all acquit--</hi>literally, "will not acquitting acquit," or treat as innocent.

<hi type="bold">Lord hath his way in the whirlwind--</hi>From this to <reference osisRef="Nah.1.5">Na 1:5</reference>, inclusive, is a description of His power exhibited in the phenomena of nature, especially when He is wroth. His vengeance shall sweep away the Assyrian foe like a whirlwind (<reference osisRef="Prov.10.25">Pr 10:25</reference>).

<hi type="bold">clouds are the dust of his feet--</hi>Large as they are, He treads on them, as a man would on the small dust; He is Lord of the clouds, and uses them as He pleases.

3. slow to anger, and great in power-- that is, but great in power, so as to be able in a moment, if He pleases, to destroy the wicked. His long-suffering is not from want of power to punish (Ex 34:6, 7). not at all acquit-- literally, "will not acquitting acquit," or treat as innocent. Lord hath his way in the whirlwind-- From this to Na 1:5, inclusive, is a description of His power exhibited in the phenomena of nature, especially when He is wroth. His vengeance shall sweep away the Assyrian foe like a whirlwind (Pr 10:25). clouds are the dust of his feet-- Large as they are, He treads on them, as a man would on the small dust; He is Lord of the clouds, and uses them as He pleases.


<hi type="bold">4. rebuketh the sea--</hi>as Jesus did (<reference osisRef="Matt.8.26">Mt 8:26</reference>), proving Himself God (compare <reference osisRef="Isa.50.2">Is 50:2</reference>).

<hi type="bold">Bashan languisheth--</hi>through drought; ordinarily it was a region famed for its rich pasturage (compare <reference osisRef="Joel.1.10">Joe 1:10</reference>).

<hi type="bold">flower of Lebanon--</hi>its bloom; all that blooms so luxuriantly on Lebanon (<reference osisRef="Hos.14.7">Ho 14:7</reference>). As Bashan was famed for its pastures, Carmel for its corn fields and vineyards, so Lebanon for its forests (<reference osisRef="Isa.33.9">Is 33:9</reference>). There is nothing in the world so blooming that God cannot change it when He is wroth.

4. rebuketh the sea-- as Jesus did (Mt 8:26), proving Himself God (compare Is 50:2). Bashan languisheth-- through drought; ordinarily it was a region famed for its rich pasturage (compare Joe 1:10). flower of Lebanon-- its bloom; all that blooms so luxuriantly on Lebanon (Ho 14:7). As Bashan was famed for its pastures, Carmel for its corn fields and vineyards, so Lebanon for its forests (Is 33:9). There is nothing in the world so blooming that God cannot change it when He is wroth.


<hi type="bold">5. earth is burned--</hi>so Grotius. Rather, "lifts itself," that is, "heaveth" [Maurer]: as the Hebrew is translated in <reference osisRef="Ps.89.9">Psa 89:9</reference>; <reference osisRef="Hos.13.1">Ho 13:1</reference>; compare <reference osisRef="2Sam.5.21">2Sa 5:21</reference>, Margin.

5. earth is burned-- so Grotius. Rather, "lifts itself," that is, "heaveth" [Maurer]: as the Hebrew is translated in Psa 89:9; Ho 13:1; compare 2Sa 5:21, Margin.


<hi type="bold">6. fury is poured out like fire--</hi>like the liquid fire poured out of volcanoes in all directions (see <reference osisRef="Jer.7.20">Jr 7:20</reference>).

<hi type="bold">rocks are thrown down--</hi>or, "are burnt asunder"; the usual effect of volcanic fire (<reference osisRef="Jer.51.25">Jr 51:25</reference>, <reference osisRef="Jer.51.56">56</reference>). As Hannibal burst asunder the Alpine rocks by fire to make a passage for his army [Grotius].

6. fury is poured out like fire-- like the liquid fire poured out of volcanoes in all directions (see Jr 7:20). rocks are thrown down-- or, "are burnt asunder"; the usual effect of volcanic fire (Jr 51:25, 56). As Hannibal burst asunder the Alpine rocks by fire to make a passage for his army [Grotius].


7. Here Nahum enters on his special subject, for which the previous verses have prepared the way, namely, to assure his people of safety in Jehovah under the impending attack of Sennacherib (<reference osisRef="Nah.1.7">Na 1:7</reference>), and to announce the doom of Nineveh, the capital of the Assyrian foe (<reference osisRef="Nah.1.8">Na 1:8</reference>). The contrast of <reference osisRef="Nah.1.7">Na 1:7</reference>, <reference osisRef="1Cor.1.8">8</reference> heightens the force.

<hi type="bold">he knoweth--</hi>recognizes as His own (<reference osisRef="Hos.13.5">Ho 13:5</reference>; <reference osisRef="Amos.3.2">Am 3:2</reference>); and so, cares for and guards (<reference osisRef="Ps.1.6">Psa 1:6</reference>; <reference osisRef="2Tim.2.19">2Ti 2:19</reference>).

7. Here Nahum enters on his special subject, for which the previous verses have prepared the way, namely, to assure his people of safety in Jehovah under the impending attack of Sennacherib (Na 1:7), and to announce the doom of Nineveh, the capital of the Assyrian foe (Na 1:8). The contrast of Na 1:7, 8 heightens the force. he knoweth-- recognizes as His own (Ho 13:5; Am 3:2); and so, cares for and guards (Psa 1:6; 2Ti 2:19).


<hi type="bold">8. with an overrunning flood--</hi>that is, with irresistible might which overruns every barrier like a flood. This image is often applied to overwhelming armies of invaders. Also of calamity in general (<reference osisRef="Ps.32.6">Psa 32:6</reference>; <reference osisRef="Ps.42.7">42:7</reference>; <reference osisRef="Ps.90.5">90:5</reference>). There is, perhaps, a special allusion to the mode of Nineveh's capture by the Medo-Babylonian army; namely, through a flood in the river which broke down the wall twenty furlongs (see on <reference osisRef="Nah.2.6">Na 2:6</reference>; <reference osisRef="Isa.8.8">Is 8:8</reference>; <reference osisRef="Dan.9.26">Da 9:26</reference>; <reference osisRef="Dan.11.10">11:10</reference>, 22, 40).

<hi type="bold">end of the place thereof--</hi>Nineveh is personified as a queen; and "her place" of residence (the Hebrew for "thereof" is feminine) is the city itself (<reference osisRef="Nah.2.8">Na 2:8</reference>), [Maurer]. Or, He shall so utterly destroy Nineveh that its place cannot be found; <reference osisRef="Nah.3.17">Na 3:17</reference> confirms this (compare <reference osisRef="Ps.37.36">Psa 37:36</reference>; <reference osisRef="Dan.2.35">Da 2:35</reference>; <reference osisRef="Rev.12.8">Re 12:8</reference>; <reference osisRef="Rev.20.11">20:11</reference>).

<hi type="bold">darkness--</hi>the severest calamities.

8. with an overrunning flood-- that is, with irresistible might which overruns every barrier like a flood. This image is often applied to overwhelming armies of invaders. Also of calamity in general (Psa 32:6; 42:7; 90:5). There is, perhaps, a special allusion to the mode of Nineveh's capture by the Medo-Babylonian army; namely, through a flood in the river which broke down the wall twenty furlongs (see on Na 2:6; Is 8:8; Da 9:26; 11:10, 22, 40). end of the place thereof-- Nineveh is personified as a queen; and "her place" of residence (the Hebrew for "thereof" is feminine) is the city itself (Na 2:8), [Maurer]. Or, He shall so utterly destroy Nineveh that its place cannot be found; Na 3:17 confirms this (compare Psa 37:36; Da 2:35; Re 12:8; 20:11). darkness-- the severest calamities.


<hi type="bold">9. What do ye imagine against the Lord?--</hi>abrupt address to the Assyrians. How mad is your attempt, O Assyrians, to resist so powerful a God! What can ye do against such an adversary, successful though ye have been against all other adversaries? Ye imagine ye have to do merely with mortals and with a weak people, and that so you will gain an easy victory; but you have to encounter God, the protector of His people. Parallel to <reference osisRef="Isa.37.23-Isa.37.29">Is 37:23-29</reference>; compare <reference osisRef="Ps.1.1">Psa 1:1</reference>.

<hi type="bold">he will make an utter end--</hi>The utter overthrow of Sennacherib's host, soon about to take place, is an earnest of the "utter end" of Nineveh itself.

<hi type="bold">affliction shall not rise up the second time--</hi>Judah's "affliction" caused by the invasion shall never rise again. So <reference osisRef="Nah.1.12">Na 1:12</reference>. But Calvin takes the "affliction" to be that of Assyria: "There will be no need of His inflicting on you a second blow: He will make an utter end of you once for all" (<reference osisRef="1Sam.3.12">1Sa 3:12</reference>; <reference osisRef="1Sam.26.8">26:8</reference>; <reference osisRef="2Sam.20.10">2Sa 20:10</reference>). If so, this verse, in contrast to <reference osisRef="Nah.1.12">Na 1:12</reference>, will express, Affliction shall visit the Assyrian no more, in a sense very different from that in which God will afflict Judah no more. In the Assyrian's case, because the blow will be fatally final; the latter, because God will make lasting blessedness in Judah's case succeed temporary chastisement. But it seems simpler to refer "affliction" here, as in <reference osisRef="Nah.1.12">Na 1:12</reference>, to Judah; indeed destruction, rather than affliction, applies to the Assyrian.

9. What do ye imagine against the Lord?-- abrupt address to the Assyrians. How mad is your attempt, O Assyrians, to resist so powerful a God! What can ye do against such an adversary, successful though ye have been against all other adversaries? Ye imagine ye have to do merely with mortals and with a weak people, and that so you will gain an easy victory; but you have to encounter God, the protector of His people. Parallel to Is 37:23-29; compare Psa 1:1. he will make an utter end-- The utter overthrow of Sennacherib's host, soon about to take place, is an earnest of the "utter end" of Nineveh itself. affliction shall not rise up the second time-- Judah's "affliction" caused by the invasion shall never rise again. So Na 1:12. But Calvin takes the "affliction" to be that of Assyria: "There will be no need of His inflicting on you a second blow: He will make an utter end of you once for all" (1Sa 3:12; 26:8; 2Sa 20:10). If so, this verse, in contrast to Na 1:12, will express, Affliction shall visit the Assyrian no more, in a sense very different from that in which God will afflict Judah no more. In the Assyrian's case, because the blow will be fatally final; the latter, because God will make lasting blessedness in Judah's case succeed temporary chastisement. But it seems simpler to refer "affliction" here, as in Na 1:12, to Judah; indeed destruction, rather than affliction, applies to the Assyrian.


<hi type="bold">10. while they are folden together as thorns--</hi>literally, "to the same degree as thorns" (compare <reference osisRef="1Chr.4.27">1Ch 4:27</reference>, Margin). As thorns, so folded together and entangled that they cannot be loosed asunder without trouble, are thrown by the husbandmen all in a mass into the fire, so the Assyrians shall all be given together to destruction. Compare <reference osisRef="2Sam.23.6">2Sa 23:6</reference>, <reference osisRef="2Sam.23.7">7</reference>, where also "thorns" are the image of the wicked. As this image represents the speediness of their destruction in a mass, so that of "drunkards," their rushing as it were of their own accord into it; for drunkards fall down without any one pushing them [Kimchi]. Calvin explains, Although ye be dangerous to touch as thorns (that is, full of rage and violence), yet the Lord can easily consume you. But "although" will hardly apply to the next clause. English Version and Kimchi, therefore, are to be preferred. The comparison to drunkards is appropriate. For drunkards, though exulting and bold, are weak and easily thrown down by even a finger touching them. So the insolent self-confidence of the Assyrians shall precipitate their overthrow by God. The Hebrew is "soaked," or "drunken as with their own wine." Their drunken revelries are perhaps alluded to, during which the foe (according to Diodorus Siculus [2]) broke into their city, and Sardanapalus burned his palace; though the main and ultimate destruction of Nineveh referred to by Nahum was long subsequent to that under Sardanapalus.

10. while they are folden together as thorns-- literally, "to the same degree as thorns" (compare 1Ch 4:27, Margin). As thorns, so folded together and entangled that they cannot be loosed asunder without trouble, are thrown by the husbandmen all in a mass into the fire, so the Assyrians shall all be given together to destruction. Compare 2Sa 23:6, 7, where also "thorns" are the image of the wicked. As this image represents the speediness of their destruction in a mass, so that of "drunkards," their rushing as it were of their own accord into it; for drunkards fall down without any one pushing them [Kimchi]. Calvin explains, Although ye be dangerous to touch as thorns (that is, full of rage and violence), yet the Lord can easily consume you. But "although" will hardly apply to the next clause. English Version and Kimchi, therefore, are to be preferred. The comparison to drunkards is appropriate. For drunkards, though exulting and bold, are weak and easily thrown down by even a finger touching them. So the insolent self-confidence of the Assyrians shall precipitate their overthrow by God. The Hebrew is "soaked," or "drunken as with their own wine." Their drunken revelries are perhaps alluded to, during which the foe (according to Diodorus Siculus [2]) broke into their city, and Sardanapalus burned his palace; though the main and ultimate destruction of Nineveh referred to by Nahum was long subsequent to that under Sardanapalus.


11. The cause of Nineveh's overthrow: Sennacherib's plots against Judah.

<hi type="bold">come out of thee--</hi>O Nineveh. From thyself shall arise the source of thy own ruin. Thou shalt have only thyself to blame for it.

<hi type="bold">imagineth evil--</hi>Sennacherib carried out the imaginations of his countrymen (<reference osisRef="Nah.1.9">Na 1:9</reference>) against the Lord and His people (<reference osisRef="2Kgs.19.22">2Ki 19:22</reference>, <reference osisRef="2Kgs.19.23">23</reference>).

<hi type="bold">a wicked counsellor--</hi>literally, "a counsellor of Belial." Belial means "without profit," worthless, and so bad (<reference osisRef="1Sam.25.25">1Sa 25:25</reference>; <reference osisRef="2Cor.6.15">2Co 6:15</reference>).

11. The cause of Nineveh's overthrow: Sennacherib's plots against Judah. come out of thee-- O Nineveh. From thyself shall arise the source of thy own ruin. Thou shalt have only thyself to blame for it. imagineth evil-- Sennacherib carried out the imaginations of his countrymen (Na 1:9) against the Lord and His people (2Ki 19:22, 23). a wicked counsellor-- literally, "a counsellor of Belial." Belial means "without profit," worthless, and so bad (1Sa 25:25; 2Co 6:15).


12-14. The same truths repeated as in <reference osisRef="Nah.1.9-Nah.1.11">Na 1:9-11</reference>, Jehovah here being the speaker. He addresses Judah, prophesying good to it, and evil to the Assyrian.

<hi type="bold">Though they be quiet--</hi>that is, without fear, and tranquilly secure. So Chaldee and Calvin. Or, "entire," "complete"; "Though their power be unbroken [Maurer], and though they be so many, yet even so they shall be cut down" (literally, "shorn"; as hair shaved off closely by a razor, <reference osisRef="Isa.7.20">Is 7:20</reference>). As the Assyrian was a razor shaving others, so shall he be shaven himself. Retribution in kind. In the height of their pride and power, they shall be clean cut off. The same Hebrew stands for "likewise" and "yet thus." So many as they are, so many shall they perish.

<hi type="bold">when he shall pass through--</hi>or, "and he shall pass away," namely, "the wicked counsellor" (<reference osisRef="Nah.1.11">Na 1:11</reference>), Sennacherib. The change of number to the singular distinguishes him from his host. They shall be cut down, he shall pass away home (<reference osisRef="2Kgs.19.35">2Ki 19:35</reference>, <reference osisRef="2Kgs.19.36">36</reference>) [Henderson]. English Version is better, "they shall be cut down, "when" He (Jehovah) shall pass through," destroying by one stroke the Assyrian host. This gives the reason why they with all their numbers and power are to be so utterly cut off. Compare "pass through," that is, in destroying power (<reference osisRef="Ezek.12.12">Eze 12:12</reference>, <reference osisRef="Ezek.12.23">23</reference>; <reference osisRef="Isa.8.8">Is 8:8</reference>; <reference osisRef="Dan.11.10">Da 11:10</reference>).

<hi type="bold">Though I have afflicted thee--</hi>Judah, "I will afflict thee no more" (<reference osisRef="Isa.40.1">Is 40:1</reference>, 2; 52:1, 2). The contrast is between "they," the Assyrians, and "thee," Judah. Their punishment is fatal and final. Judah's was temporary and corrective.

12-14. The same truths repeated as in Na 1:9-11, Jehovah here being the speaker. He addresses Judah, prophesying good to it, and evil to the Assyrian. Though they be quiet-- that is, without fear, and tranquilly secure. So Chaldee and Calvin. Or, "entire," "complete"; "Though their power be unbroken [Maurer], and though they be so many, yet even so they shall be cut down" (literally, "shorn"; as hair shaved off closely by a razor, Is 7:20). As the Assyrian was a razor shaving others, so shall he be shaven himself. Retribution in kind. In the height of their pride and power, they shall be clean cut off. The same Hebrew stands for "likewise" and "yet thus." So many as they are, so many shall they perish. when he shall pass through-- or, "and he shall pass away," namely, "the wicked counsellor" (Na 1:11), Sennacherib. The change of number to the singular distinguishes him from his host. They shall be cut down, he shall pass away home (2Ki 19:35, 36) [Henderson]. English Version is better, "they shall be cut down, "when" He (Jehovah) shall pass through," destroying by one stroke the Assyrian host. This gives the reason why they with all their numbers and power are to be so utterly cut off. Compare "pass through," that is, in destroying power (Eze 12:12, 23; Is 8:8; Da 11:10). Though I have afflicted thee-- Judah, "I will afflict thee no more" (Is 40:1, 2; 52:1, 2). The contrast is between "they," the Assyrians, and "thee," Judah. Their punishment is fatal and final. Judah's was temporary and corrective.


15. This verse is joined in the Hebrew text to the second chapter. It is nearly the same as <reference osisRef="Isa.52.7">Is 52:7</reference>, referring to the similar deliverance from Babylon.

<hi type="bold">him that bringeth good tidings--</hi>announcing the overthrow of Sennacherib and deliverance of Jerusalem. The "mountains" are those round Jerusalem, on which Sennacherib's host had so lately encamped, preventing Judah from keeping her "feasts," but on which messengers now speed to Jerusalem, publishing his overthrow with a loud voice where lately they durst not have opened their mouths. A type of the far more glorious spiritual deliverance of God's people from Satan by Messiah, heralded by ministers of the Gospel (<reference osisRef="Rom.10.15">Ro 10:15</reference>).

<hi type="bold">perform thy vows--</hi>which thou didst promise if God would deliver thee from the Assyrian.

<hi type="bold">the wicked--</hi>literally, "Belial"; the same as the "counsellor of Belial" (<reference osisRef="Nah.1.11">Na 1:11</reference>, Margin); namely, Sennacherib. <chapter eID="Nah.1"/>

15. This verse is joined in the Hebrew text to the second chapter. It is nearly the same as Is 52:7, referring to the similar deliverance from Babylon. him that bringeth good tidings-- announcing the overthrow of Sennacherib and deliverance of Jerusalem. The "mountains" are those round Jerusalem, on which Sennacherib's host had so lately encamped, preventing Judah from keeping her "feasts," but on which messengers now speed to Jerusalem, publishing his overthrow with a loud voice where lately they durst not have opened their mouths. A type of the far more glorious spiritual deliverance of God's people from Satan by Messiah, heralded by ministers of the Gospel (Ro 10:15). perform thy vows-- which thou didst promise if God would deliver thee from the Assyrian. the wicked-- literally, "Belial"; the same as the "counsellor of Belial" (Na 1:11, Margin); namely, Sennacherib.


<title type="x-s2">CHAPTER 2</title> <title type="x-s3"><reference osisRef="Nah.2.1-Nah.2.13">Na 2:1-13</reference>. The Advance of the Destroying Forces against Nineveh, after It Was Used as God's Rod for a Time to Chastise His People: The Capture of That Lion's Dwelling, According to the Sure Word of Jehovah.</title>

<hi type="bold">1. He that dasheth in pieces--</hi>God's "battle axe," wherewith He "breaks in pieces" His enemies. <reference osisRef="Jer.51.20">Jr 51:20</reference> applies the same Hebrew term to Nebuchadnezzar (compare <reference osisRef="Prov.25.18">Pr 25:18</reference>; <reference osisRef="Jer.50.23">Jr 50:23</reference>, "the hammer of the whole earth"). Here the Medo-Babylonian army under Cyaxares and Nabopolassar, that destroyed Nineveh, is prophetically meant.

<hi type="bold">before thy face--</hi>before Nineveh. Openly, so that the work of God may be manifest.

<hi type="bold">watch the way--</hi>by which the foe will attack, so as to be ready to meet him. Ironical advice; equivalent to a prophecy, Thou shalt have need to use all possible means of defense; but use what thou wilt, all will be in vain.

<hi type="bold">make thy loins strong--</hi>The loins are the seat of strength; to gird them up is to prepare all one's strength for conflict (<reference osisRef="Job.40.7">Job 40:7</reference>). Also gird on thy sword (<reference osisRef="2Sam.20.8">2Sa 20:8</reference>; <reference osisRef="2Kgs.4.29">2Ki 4:29</reference>).

CHAPTER 2 Na 2:1-13. The Advance of the Destroying Forces against Nineveh, after It Was Used as God's Rod for a Time to Chastise His People: The Capture of That Lion's Dwelling, According to the Sure Word of Jehovah. 1. He that dasheth in pieces-- God's "battle axe," wherewith He "breaks in pieces" His enemies. Jr 51:20 applies the same Hebrew term to Nebuchadnezzar (compare Pr 25:18; Jr 50:23, "the hammer of the whole earth"). Here the Medo-Babylonian army under Cyaxares and Nabopolassar, that destroyed Nineveh, is prophetically meant. before thy face-- before Nineveh. Openly, so that the work of God may be manifest. watch the way-- by which the foe will attack, so as to be ready to meet him. Ironical advice; equivalent to a prophecy, Thou shalt have need to use all possible means of defense; but use what thou wilt, all will be in vain. make thy loins strong-- The loins are the seat of strength; to gird them up is to prepare all one's strength for conflict (Job 40:7). Also gird on thy sword (2Sa 20:8; 2Ki 4:29).


<hi type="bold">2. For the Lord hath turned away the excellency of Jacob--</hi>that is, the time for Nineveh's overthrow is ripe, because Jacob (Judah) and Israel (the ten tribes) have been sufficiently chastised. The Assyrian rod of chastisement, having done its work, is to be thrown into the fire. If God chastised Jacob and Israel with all their "excellency" (Jerusalem and the temple, which was their pre-eminent excellency above all nations in God's eyes, <reference osisRef="Ps.47.4">Psa 47:4</reference>; <reference osisRef="Ps.87.2">87:2</reference>; <reference osisRef="Ezek.24.21">Eze 24:21</reference>; see on <reference osisRef="Amos.6.8">Am 6:8</reference>), how much more will He punish fatally Nineveh, an alien to Him, and idolatrous? Maurer, not so well, translates, "restores," or "will restore the excellency of Jacob."

<hi type="bold">emptiers--</hi>the Assyrian spoilers.

<hi type="bold">have emptied them out--</hi>have spoiled the Israelites and Jews (<reference osisRef="Hos.10.1">Ho 10:1</reference>). Compare <reference osisRef="Ps.80.8-Ps.80.16">Psa 80:8-16</reference>, on "vine branches," as applied to Israel.

2. For the Lord hath turned away the excellency of Jacob-- that is, the time for Nineveh's overthrow is ripe, because Jacob (Judah) and Israel (the ten tribes) have been sufficiently chastised. The Assyrian rod of chastisement, having done its work, is to be thrown into the fire. If God chastised Jacob and Israel with all their "excellency" (Jerusalem and the temple, which was their pre-eminent excellency above all nations in God's eyes, Psa 47:4; 87:2; Eze 24:21; see on Am 6:8), how much more will He punish fatally Nineveh, an alien to Him, and idolatrous? Maurer, not so well, translates, "restores," or "will restore the excellency of Jacob." emptiers-- the Assyrian spoilers. have emptied them out-- have spoiled the Israelites and Jews (Ho 10:1). Compare Psa 80:8-16, on "vine branches," as applied to Israel.


<hi type="bold">3. his mighty men--</hi>the Medo-Babylonian general's mighty men attacking Nineveh.

<hi type="bold">made red--</hi>The ancients dyed their bull's-hide shields red, partly to strike terror into the enemy, chiefly lest the blood from wounds which they might receive should be perceived and give confidence to the foe [Calvin]. G. V. Smith conjectures that the reference is to the red reflection of the sun's rays from shields of bronze or copper, such as are found among the Assyrian remains.

<hi type="bold">in scarlet--</hi>or crimson military tunics (compare <reference osisRef="Matt.27.28">Mt 27:28</reference>). Xenophon mentions that the Medes were fond of this color. The Lydians and Tyrians extracted the dye from a particular worm.

<hi type="bold">chariots ... with flaming torches--</hi>that is, the chariots shall be like flaming torches, their wheels in lightning-like rapidity of rotation flashing light and striking sparks from the stones over which they pass (compare <reference osisRef="Isa.5.28">Is 5:28</reference>). English Version supposes a transposition of the Hebrew letters. It is better to translate the Hebrew as it is, "the chariots (shall be furnished) with fire-flashing scythes" (literally, "with the fire," or glitter, of iron weapons). Iron scythes were fixed at right angles to the axles and turned down, or parallel to it, inserted into the felly of the wheel. The Medes, perhaps, had such chariots, though no traces of them are found in Assyrian remains. On account of the latter fact, it may be better to translate, "the chariots (shall come) with the glitter of steel weapons" [Maurer and G. V. Smith].

<hi type="bold">in the day of his preparation--</hi>Jehovah's (<reference osisRef="Isa.13.3">Is 13:3</reference>). Or, "Medo-Babylonian commander's day of preparation for the attack" (<reference osisRef="Nah.2.1">Na 2:1</reference>). "He" confirms this, and "his" in this verse.

<hi type="bold">the fir trees--</hi>their fir-tree lances.

<hi type="bold">terribly shaken--</hi>branded so as to strike terror. Or, "shall be tremulous with being brandished" [Maurer].

3. his mighty men-- the Medo-Babylonian general's mighty men attacking Nineveh. made red-- The ancients dyed their bull's-hide shields red, partly to strike terror into the enemy, chiefly lest the blood from wounds which they might receive should be perceived and give confidence to the foe [Calvin]. G. V. Smith conjectures that the reference is to the red reflection of the sun's rays from shields of bronze or copper, such as are found among the Assyrian remains. in scarlet-- or crimson military tunics (compare Mt 27:28). Xenophon mentions that the Medes were fond of this color. The Lydians and Tyrians extracted the dye from a particular worm. chariots... with flaming torches-- that is, the chariots shall be like flaming torches, their wheels in lightning-like rapidity of rotation flashing light and striking sparks from the stones over which they pass (compare Is 5:28). English Version supposes a transposition of the Hebrew letters. It is better to translate the Hebrew as it is, "the chariots (shall be furnished) with fire-flashing scythes" (literally, "with the fire," or glitter, of iron weapons). Iron scythes were fixed at right angles to the axles and turned down, or parallel to it, inserted into the felly of the wheel. The Medes, perhaps, had such chariots, though no traces of them are found in Assyrian remains. On account of the latter fact, it may be better to translate, "the chariots (shall come) with the glitter of steel weapons" [Maurer and G. V. Smith]. in the day of his preparation-- Jehovah's (Is 13:3). Or, "Medo-Babylonian commander's day of preparation for the attack" (Na 2:1). "He" confirms this, and "his" in this verse. the fir trees-- their fir-tree lances. terribly shaken-- branded so as to strike terror. Or, "shall be tremulous with being brandished" [Maurer].


<hi type="bold">4. rage--</hi>are driven in furious haste (<reference osisRef="Jer.46.9">Jr 46:9</reference>).

<hi type="bold">justle one against another--</hi>run to and fro [Maurer].

<hi type="bold">in the broad ways--</hi>(<reference osisRef="2Chr.32.6">2Ch 32:6</reference>). Large open spaces in the suburbs of Nineveh.

<hi type="bold">they shall seem like torches--</hi>literally, "their (feminine in Hebrew) appearance (is)": namely, the appearance of the broad places is like that of torches, through the numbers of chariots in them flashing in the sun (<reference osisRef="Prov.8.26">Pr 8:26</reference>, Margin).

<hi type="bold">run like the lightnings--</hi>with rapid violence (<reference osisRef="Matt.24.27">Mt 24:27</reference>; <reference osisRef="Luke.10.18">Lu 10:18</reference>).

4. rage-- are driven in furious haste (Jr 46:9). justle one against another-- run to and fro [Maurer]. in the broad ways-- (2Ch 32:6). Large open spaces in the suburbs of Nineveh. they shall seem like torches-- literally, "their (feminine in Hebrew) appearance (is)": namely, the appearance of the broad places is like that of torches, through the numbers of chariots in them flashing in the sun (Pr 8:26, Margin). run like the lightnings-- with rapid violence (Mt 24:27; Lu 10:18).


5. The Assyrian preparations for defense.

<hi type="bold">He--</hi>the Assyrian king.

<hi type="bold">shall recount his worthies--</hi>(<reference osisRef="Nah.3.18">Na 3:18</reference>). Review, or count over in his mind, his nobles, choosing out the bravest to hasten to the walls and repel the attack. But in vain; for

<hi type="bold">they shall stumble in their walk--</hi>"they shall stumble in their advance" through fear and hurry.

<hi type="bold">the defence shall be prepared--</hi>rather, the covering machine used by besiegers to protect themselves in advancing to the wall. Such sudden transitions, as here from the besieged to the besiegers, are frequent (compare <reference osisRef="Ezek.4.2">Eze 4:2</reference>), [Maurer]. Or, used by the besieged Assyrians [Calvin].

5. The Assyrian preparations for defense. He-- the Assyrian king. shall recount his worthies-- (Na 3:18). Review, or count over in his mind, his nobles, choosing out the bravest to hasten to the walls and repel the attack. But in vain; for they shall stumble in their walk-- "they shall stumble in their advance" through fear and hurry. the defence shall be prepared-- rather, the covering machine used by besiegers to protect themselves in advancing to the wall. Such sudden transitions, as here from the besieged to the besiegers, are frequent (compare Eze 4:2), [Maurer]. Or, used by the besieged Assyrians [Calvin].


<hi type="bold">6. The gates of the rivers ... opened--</hi>The river wall on the Tigris (the west defense of Nineveh) was 4,530 yards long. On the north, south, and east sides, there were large moats, capable of being easily filled with water from the Khosru. Traces of dams ("gates," or sluices) for regulating the supply are still visible, so that the whole city could be surrounded with a water barrier (<reference osisRef="Nah.2.8">Na 2:8</reference>). Besides, on the east, the weakest side, it was further protected by a lofty double rampart with a moat two hundred feet wide between its two parts, cut in the rocky ground. The moats or canals, flooded by the Ninevites before the siege to repel the foe, were made a dry bed to march into the city, by the foe turning the waters into a different channel: as Cyrus did in the siege of Babylon [Maurer]. In the earlier capture of Nineveh by Arbaces the Mede, and Belesis the Babylonian, Diodorus Siculus, [1.2.80], states that there was an old prophecy that it should not be taken till the river became its enemy; so in the third year of the siege, the river by a flood broke down the walls twenty furlongs, and the king thereupon burnt himself and his palace and all his concubines and wealth together, and the enemy entered by the breach in the wall. Fire and water were doubtless the means of the second destruction here foretold, as of the first.

<hi type="bold">dissolved--</hi>by the inundation [Henderson]. Or, those in the palace shall melt with fear, namely, the king and his nobles [Grotius].

6. The gates of the rivers... opened-- The river wall on the Tigris (the west defense of Nineveh) was 4,530 yards long. On the north, south, and east sides, there were large moats, capable of being easily filled with water from the Khosru. Traces of dams ("gates," or sluices) for regulating the supply are still visible, so that the whole city could be surrounded with a water barrier (Na 2:8). Besides, on the east, the weakest side, it was further protected by a lofty double rampart with a moat two hundred feet wide between its two parts, cut in the rocky ground. The moats or canals, flooded by the Ninevites before the siege to repel the foe, were made a dry bed to march into the city, by the foe turning the waters into a different channel: as Cyrus did in the siege of Babylon [Maurer]. In the earlier capture of Nineveh by Arbaces the Mede, and Belesis the Babylonian, Diodorus Siculus, [1.2.80], states that there was an old prophecy that it should not be taken till the river became its enemy; so in the third year of the siege, the river by a flood broke down the walls twenty furlongs, and the king thereupon burnt himself and his palace and all his concubines and wealth together, and the enemy entered by the breach in the wall. Fire and water were doubtless the means of the second destruction here foretold, as of the first. dissolved-- by the inundation [Henderson]. Or, those in the palace shall melt with fear, namely, the king and his nobles [Grotius].


<hi type="bold">7. Huzzab--</hi>the name of the queen of Nineveh, from a Hebrew root implying that she stood by the king (<reference osisRef="Ps.45.9">Psa 45:9</reference>), [Vatablus]. Rather, Nineveh personified as a queen. She who had long stood in the most supreme prosperity. Similarly Calvin. Maurer makes it not a proper name, and translates, "It is established," or "determined" (compare <reference osisRef="Gen.41.32">Ge 41:32</reference>). English Version is more supported by the parallelism.

<hi type="bold">led away captive--</hi>The Hebrew requires rather, "she is laid bare"; brought forth from the apartments where Eastern women remained secluded, and is stripped of her ornamental attire. Compare <reference osisRef="Isa.47.2">Is 47:2</reference>, <reference osisRef="Isa.47.3">3</reference>, where the same image of a woman with face and legs exposed is used of a city captive and dismantled (compare <reference osisRef="Nah.3.5">Na 3:5</reference>), [Maurer].

<hi type="bold">brought up--</hi>Her people shall be made to go up to Babylon. Compare the use of "go up" for moving from a place in <reference osisRef="Jer.21.2">Jr 21:2</reference>.

<hi type="bold">her maids ... as ... doves--</hi>As Nineveh is compared to a queen dethroned and dishonored, so she has here assigned to her in the image handmaids attending her with dove-like plaints (<reference osisRef="Isa.38.14">Is 38:14</reference>; <reference osisRef="Isa.59.11">59:11</reference>. The image implies helplessness and grief suppressed, but at times breaking out). The minor cities and dependencies of Nineveh may be meant, or her captive women [Jerome]. Grotius and Maurer translate, for "lead her," "moan," or "sigh."

<hi type="bold">tabering--</hi>beating on their breasts as on a tambourine.

7. Huzzab-- the name of the queen of Nineveh, from a Hebrew root implying that she stood by the king (Psa 45:9), [Vatablus]. Rather, Nineveh personified as a queen. She who had long stood in the most supreme prosperity. Similarly Calvin. Maurer makes it not a proper name, and translates, "It is established," or "determined" (compare Ge 41:32). English Version is more supported by the parallelism. led away captive-- The Hebrew requires rather, "she is laid bare"; brought forth from the apartments where Eastern women remained secluded, and is stripped of her ornamental attire. Compare Is 47:2, 3, where the same image of a woman with face and legs exposed is used of a city captive and dismantled (compare Na 3:5), [Maurer]. brought up-- Her people shall be made to go up to Babylon. Compare the use of "go up" for moving from a place in Jr 21:2. her maids... as... doves-- As Nineveh is compared to a queen dethroned and dishonored, so she has here assigned to her in the image handmaids attending her with dove-like plaints (Is 38:14; 59:11. The image implies helplessness and grief suppressed, but at times breaking out). The minor cities and dependencies of Nineveh may be meant, or her captive women [Jerome]. Grotius and Maurer translate, for "lead her," "moan," or "sigh." tabering-- beating on their breasts as on a tambourine.


<hi type="bold">8. But--</hi>rather, "Though" [G. V. Smith].

<hi type="bold">of old--</hi>rather, "from the days that she hath been"; from the earliest period of her existence. Alluding to Nineveh's antiquity (<reference osisRef="Gen.10.11">Ge 10:11</reference>). "Though Nineveh has been of old defended by water surrounding her, yet her inhabitants shall flee away." Grotius, less probably (compare <reference osisRef="Nah.3.8-Nah.3.12">Na 3:8-12</reference>), interprets, the "waters" of her numerous population (<reference osisRef="Isa.8.7">Is 8:7</reference>; <reference osisRef="Jer.51.13">Jr 51:13</reference>; <reference osisRef="Rev.17.15">Re 17:15</reference>).

<hi type="bold">Stand, stand, shall they cry--</hi>that is, the few patriotic citizens shall cry to their fleeing countrymen; "but none looketh back," much less stops in flight, so panic-stricken are they.

8. But-- rather, "Though" [G. V. Smith]. of old-- rather, "from the days that she hath been"; from the earliest period of her existence. Alluding to Nineveh's antiquity (Ge 10:11). "Though Nineveh has been of old defended by water surrounding her, yet her inhabitants shall flee away." Grotius, less probably (compare Na 3:8-12), interprets, the "waters" of her numerous population (Is 8:7; Jr 51:13; Re 17:15). Stand, stand, shall they cry-- that is, the few patriotic citizens shall cry to their fleeing countrymen; "but none looketh back," much less stops in flight, so panic-stricken are they.


<hi type="bold">9. silver ... gold--</hi>The conquerors are summoned to plunder the city. Nineveh's riches arose from the annual tribute paid by so many subject states, as well as from its extensive merchandise (<reference osisRef="Nah.3.16">Na 3:16</reference>; <reference osisRef="Ezek.27.23">Eze 27:23</reference>, <reference osisRef="Ezek.27.24">24</reference>).

<hi type="bold">store--</hi>accumulated by the plunder of subject nations. It is remarkable, that while small articles of value (bronze inlaid with gold, gems, seals, and alabaster vases) are found in the ruins of Nineveh, there are is none of gold and silver. These, as here foretold, were "taken for spoil" before the palaces were set on fire.

<hi type="bold">glory out of all the pleasant furniture--</hi>or, "there is abundance of precious vessels of every kind" [Maurer].

9. silver... gold-- The conquerors are summoned to plunder the city. Nineveh's riches arose from the annual tribute paid by so many subject states, as well as from its extensive merchandise (Na 3:16; Eze 27:23, 24). store-- accumulated by the plunder of subject nations. It is remarkable, that while small articles of value (bronze inlaid with gold, gems, seals, and alabaster vases) are found in the ruins of Nineveh, there are is none of gold and silver. These, as here foretold, were "taken for spoil" before the palaces were set on fire. glory out of all the pleasant furniture-- or, "there is abundance of precious vessels of every kind" [Maurer].


10. Literally, "emptiness, and emptiedness, and devastation." The accumulation of substantives without a verb (as in <reference osisRef="Nah.3.2">Na 3:2</reference>), the two first of the three being derivatives of the same root, and like in sound, and the number of syllables in them increasing in a kind of climax, intensify the gloomy effectiveness of the expression. Hebrew, Bukah, Mebukah, Mebullakah (compare <reference osisRef="Isa.24.1">Is 24:1</reference>, <reference osisRef="Isa.3.4">3, 4</reference>; <reference osisRef="Zeph.1.15">Zep 1:15</reference>).

<hi type="bold">faces of all gather blackness--</hi>(See on <reference osisRef="Joel.2.6">Joe 2:6</reference>). Calvin translates, "withdraw (literally, 'gather up') their glow," or flush, that is, grow pale. This is probably the better rendering. So Maurer.

10. Literally, "emptiness, and emptiedness, and devastation." The accumulation of substantives without a verb (as in Na 3:2), the two first of the three being derivatives of the same root, and like in sound, and the number of syllables in them increasing in a kind of climax, intensify the gloomy effectiveness of the expression. Hebrew, Bukah, Mebukah, Mebullakah (compare Is 24:1, 3, 4; Zep 1:15). faces of all gather blackness-- (See on Joe 2:6). Calvin translates, "withdraw (literally, 'gather up') their glow," or flush, that is, grow pale. This is probably the better rendering. So Maurer.


<hi type="bold">11. dwelling of ... lions--</hi>Nineveh, the seat of empire of the rapacious and destructive warriors of various ranks, typified by the "lions," "young lions," "old lion" (or lioness [Maurer]), "the lion's whelp." The image is peculiarly appropriate, as lions of every form, winged, and sometimes with the head of a man, are frequent in the Assyrian sepulchres. It was as full of spoils of all nations as a lion's den is of remains of its prey. The question, "Where," &c., implies that Jehovah "would make an utter end of the place," so that its very site could not be found (<reference osisRef="Nah.1.8">Na 1:8</reference>). It is a question expressing wonder, so incredible did it then seem.

11. dwelling of... lions-- Nineveh, the seat of empire of the rapacious and destructive warriors of various ranks, typified by the "lions," "young lions," "old lion" (or lioness [Maurer]), "the lion's whelp." The image is peculiarly appropriate, as lions of every form, winged, and sometimes with the head of a man, are frequent in the Assyrian sepulchres. It was as full of spoils of all nations as a lion's den is of remains of its prey. The question, "Where," &c., implies that Jehovah "would make an utter end of the place," so that its very site could not be found (Na 1:8). It is a question expressing wonder, so incredible did it then seem.


<hi type="bold">12. prey ... ravin--</hi>different kinds of prey. Compare <reference osisRef="Isa.3.1">Is 3:1</reference>, "the stay and the staff."

12. prey... ravin-- different kinds of prey. Compare Is 3:1, "the stay and the staff."


<hi type="bold">13. burn ... in the smoke--</hi>or (so as to pass) "into smoke," that is, "entirely" [Maurer], (<reference osisRef="Ps.37.20">Psa 37:20</reference>; <reference osisRef="Ps.46.9">46:9</reference>). Calvin, like English Version, explains, As soon as the flame catches, and the fire smokes, by the mere smoke I will burn her chariots.

<hi type="bold">cut off thy prey from the earth--</hi>Thou shalt no more carry off prey from the nations of the earth.

<hi type="bold">the voice of thy messengers ... no more ... heard--</hi>No more shall thy emissaries be heard throughout thy provinces conveying thy king's commands, and exacting tribute of subject nations. <chapter eID="Nah.2"/>

13. burn... in the smoke-- or (so as to pass) "into smoke," that is, "entirely" [Maurer], (Psa 37:20; 46:9). Calvin, like English Version, explains, As soon as the flame catches, and the fire smokes, by the mere smoke I will burn her chariots. cut off thy prey from the earth-- Thou shalt no more carry off prey from the nations of the earth. the voice of thy messengers... no more... heard-- No more shall thy emissaries be heard throughout thy provinces conveying thy king's commands, and exacting tribute of subject nations.


<title type="x-s2">CHAPTER 3</title> <title type="x-s3"><reference osisRef="Nah.3.1-Nah.3.19">Na 3:1-19</reference>. Repetition of Nineveh's Doom, with New Features; the Cause Is Her Tyranny, Rapine, and Cruelty: No-ammon's Fortifications Did Not Save Her; It Is Vain, Therefore, for Nineveh to Think Her Defenses Will Secure Her against God's Sentence.</title>

<hi type="bold">1. the bloody city!--</hi>literally, "city of blood," namely, shed by Nineveh; just so now her own blood is to be shed.

<hi type="bold">robbery--</hi>violence [Maurer]. Extortion [Grotius].

<hi type="bold">the prey departeth not--</hi>Nineveh never ceases to live by rapine. Or, the Hebrew verb is transitive, "she (Nineveh) does not make the prey depart"; she ceases not to plunder.

CHAPTER 3 Na 3:1-19. Repetition of Nineveh's Doom, with New Features; the Cause Is Her Tyranny, Rapine, and Cruelty: No-ammon's Fortifications Did Not Save Her; It Is Vain, Therefore, for Nineveh to Think Her Defenses Will Secure Her against God's Sentence. 1. the bloody city!-- literally, "city of blood," namely, shed by Nineveh; just so now her own blood is to be shed. robbery-- violence [Maurer]. Extortion [Grotius]. the prey departeth not-- Nineveh never ceases to live by rapine. Or, the Hebrew verb is transitive, "she (Nineveh) does not make the prey depart"; she ceases not to plunder.


2. The reader is transported into the midst of the fight (compare <reference osisRef="Jer.47.3">Jr 47:3</reference>). The "noise of the whips" urging on the horses (in the chariots) is heard, and of "the rattling of the wheels" of war chariots, and the "horses" are seen "prancing," and the "chariots jumping," &c.

2. The reader is transported into the midst of the fight (compare Jr 47:3). The "noise of the whips" urging on the horses (in the chariots) is heard, and of "the rattling of the wheels" of war chariots, and the "horses" are seen "prancing," and the "chariots jumping," &c.