An exhortation to A. M. 3294. d 17 They shall lick the dust like A. M. 3294. a serpent, they shall move out of e 9 B. C. 710. 14 Feed thy people with thy rod, the flock of thy heritage, which dwell solitarily in the wood, in the midst of their holes like worms of the earth: they Carmel let them feed in Bashan and Gilead, || shall be afraid of the LORD our God, and shall as in the days of old. fear because of thee. 18 ¶ Who is a God like unto thee, that out of the land of Egypt will I show unto himb pardoneth iniquity, and passeth by the transmarvellous things. gression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy. 19 He will turn again, he will have compassion upon us; he will subdue our iniquities; Or, creeping things.f Jer. xxxiii. 9.-- Exodus xv. 11. h Exodus xxxiv. 6, 7; Jer. 1. 20. Chapter iv. 7; v. 3, 7, 8 * Psa. ciii. 9; Isa. lvii. 10; Jer. iii. 5. hardly believe their own ears, when they hear of those wonderful works which God will work for his servants. Verse 14. Feed thy people with thy rod, &c.This seems to be a prayer which the prophet broke out into on this occasion, beseeching God to take his people again under his peculiar protection and Verse 17. They shall lick the dust like a serpent— care; which is the meaning of feeding them with his They shall fall to the earth through fear, and carry rod, or pastoral crook: the flock of thy heritage, themselves very humbly and submissively toward which dwell solitarily—That is, that peculiar people, God's people. They shall move out of their holes which thou hast separated from the rest of the like worms-They shall be afraid to stir out of their world, or caused to live apart by themselves, that lurking-holes; and if they creep out like worms, they might maintain among them, and preserve un- they shall presently hide their heads again. They corrupted, thy pure worship. In the wood, in the shall be afraid of the Lord our God-Overthrowing midst of Carmel-Called the forest of Carmel, Isa. the Babylonish empire by Cyrus. This is expressed xxxvii. 24, and spoken of as a place remarkable for Isa. xlv. 1, by loosing the loins of kings. And fear its fruitfulness. Therefore, to feed in the midst of || because of thee-When they shall see Almighty God Carmel, implied giving them great plenty. Let appear so conspicuously in thy favour. The text is them feed in Bashan and Gilead, &c.-These parts parallel to that of Jeremiah, chap. xxxiii. 9, They of Canaan were noted for their rich pastures, and shall fear and tremble for all the goodness and the therefore this implies the same as the foregoing sen- prosperity that I procure unto it; that is, unto Jetence, namely, Bless them with plenty of every rusalem. Or, if the prophet be considered as ad thing, as was the case formerly. dressing God, the meaning is, When they understand that it was long before denounced by the prophets that destruction should come upon them, and thy people be delivered, and they see all things tend ing to bring this to pass, then shall they begin to be afraid of thy power. Verses 15, 16. According to the days of thy coming -These words are an answer to the prophet's prayer in the foregoing verse; wherein God tells him that the wonders he will perform in bringing back his people into their own country shall be as conspicuous as those which he showed in their deliverance Verses 18, 19. Who is a God like unto thee-That out of Egypt, and giving them the first possession is, there is no God like unto thee; that passeth by the of it. The sense is equivalent to that of Psa. Ixviii. transgression of the remnant, &c.-That pardons 22, The Lord hath said, I will bring my people the offences of the remainder of his people, namely, again, as I did from Bashan, &c. The nations of those that shall survive the various punishments shall see, and be confounded at all their might and destructions brought upon their forefathers for The heathen shall feel the same confusion as men their sins. He retaineth not his anger for ever— do under a great disappointment. Or, the meaning Though in his just displeasure he suffered their enemay be, They shall be ashamed of their might; mies to destroy their city, and lay their country namely, to see all the might of the Chaldean empire desolate, and sent them into captivity; yet will he so soon laid low. This seems to be spoken of the restore them again, and raise them to a state of great nations in alliance with, or who were friends to, the prosperity. He will chastise, but not consume his Chaldeans. Others, by their might, understand the remnant. Because he delighteth in mercy-Because might and power of God's people, whom no force it is his nature to delight in pardoning the penitent, will be able to withstand: see chap. v. 8. They and communicating blessings; whereas to punish, shall lay their hand upon their mouth—The evident or inflict evil, is contrary to it. He will turn again, tokens of God's presence with his people shall strike he will have compassion-Or, he will again have their adversaries with astonishment. Their ears compassion upon us. He will subdue our iniquities shall be deaf―They shall be so struck with surprise, ||—He will deliver us not only from the guilt, but also as not to hear what is said to them: or, they shall from the power of them, so that they shall not have VOL. III. (62) 977 3 God's faithfulness МІСАН. to his promises. A. M. 3294. and thou wilt cast all their sins into|| and the mercy to Abraham, the depths of the sea. m which A. M. 3294 thou hast sworn unto our fathers B. C. 710. 20 Thou wilt perform the truth to Jacob, from the days of old. B. C. 710 dominion over us. Thou wilt utterly destroy them, || promise to Jacob. And the mercy to Abraham—As as thou didst destroy Pharaoh and his army in the the promises given to Abraham were made to him Red sea: a victory this, which can only be obtained and to his seed after him, so the Scriptures speak by the merits of Christ, and the grace of the gospel. of the blessings bestowed upon his children, as if And therefore the remnant, here spoken of, to which they were actually made good to him their progeni God will show such mercy, seems to be chiefly those tor. Among the promises made to Abraham and Jews which should be reserved to be made partakers the other patriarchs, one important one was, that of the benefits which should be conferred on that their seed should possess the land of Canaan. This nation, upon their conversion to Christianity. Then promise, with those of a spiritual nature, will receive especially shall God make manifest his mercy to- its final accomplishment in the conversion and reward them, in pardoning all their former stubborn- storation of the Jewish nation in the latter times. ness and disobedience, and receiving them into his That people are said to be beloved for their fathers' favour as formerly; and that in a degree greater || sakes, Rom. xi. 28; and therefore we have reason to than was ever experienced in the preceding ages of expect, that the mercies promised to their fathers their church. will be made good to them, in God's due time; for the gifts and callings of God are without repentance, Rom. xi. 29. ( 62 ) 3 Verse 20. Thou wilt perform the truth to JacobThou wilt perform to his posterity what thou didst 978 || THE BOOK OF NAHU M. ARGUMENT. NAHUM was a native of Elkoshai, or Elkosh, a little village of Galilee, the ruins of which remained in the time of St. Jerome. It appears, from chap. ii. 2, that he prophesied after the captivity of the ten tribes, which took place in the ninth year of Hezekiah, and after the war of Sennacherib in Egypt, because he speaks of the taking of No-ammon in that country as of an event past, chap. iii. 8. But it is probable that the first chapter at least of this prophecy was delivered before the invasion of Judah by Sennacherib, as in the latter part of it, namely, from verses 8-15, he seems to predict that attempt, and the defeat thereof. "And probably," says Henry, "it was delivered a little before it, for the encouragement of God's people in that time of treading down and perplexity." The other two chapters are thought by some to have been delivered some years after, perhaps in the reign of Manasseh; in which reign the Jewish chronologers generally place this prophet, somewhat nearer the time when Nineveh was conquered. He must have prophesied, however, before the captivity of the two tribes, as he supposes them to be still in their own country, and there celebrating their festivals as usual. The subject of this prophecy is, the destruction of Nineveh, and the overthrow of the Assyrian empire, which Nahum describes in a manner so pathetic and picturesque, and yet so plain, as is not to be exceeded by the greatest masters of oratory. And all his predictions were exactly verified in the siege and taking of that city, by Nabopolassar and Astyages, in the year of the world 3378, about 100 years after they were uttered. "The conduct and imagery of this prophetical poem," says Archbishop Newcome, "are truly admirable. The exordium grandly sets forth the justice and power of God, tempered by lenity and goodness, chap. i. 2-8. A sudden address to the Assyrians follows; and a prediction of their perplexity and overthrow, as devisers of evil against the true God, verses 9-11. Jehovah himself then proclaims freedom to his people from the Assyrian yoke, and the destruction of the Assyrian idols; upon which the prophet, in a most lively manner, turns the attention of Judah to the approach of the messenger who brings such glad tidings; and bids her celebrate her festivals, and offer her thank-offerings, without fear of so powerful an adversary, verses 12-15. In the next place, Nineveh is called on to prepare for the approach of her enemies, as instruments in the hand of Jehovah; and the military array and muster of the Medes and Babylonians, their rapid approach to the city, the process of the siege, the capture of the place, the captivity, lamentation, and flight of the inhabitants, the sacking of the wealthy city, and the consequent desolation and terror, are described in the true spirit of eastern poetry, and with many pathetic, vivid, and sublime images, chap. ii. 1–10. A grand and animated allegory succeeds this description, and is explained and applied to the city of Nineveh, verses 11-13. The prophet then denounces a wo against Nineveh for her perfidy and violence; and strongly places before our eyes the number of her chariots and cavalry, her burnished arms, and the great and unrelenting slaughter which she spread around her, assigning her idolatries as one cause of her ignominious and unpitied fall, chap. iii. 1-7." To overthrow her false confidence in her forces and alliances, he reminds her of the destruction of No-ammon, her rival in populousness, confederacies, and situation, which had shared a fate like that which awaited her; beautifully illustrating the ease with which her strong holds should be taken, and her pusillanimity during the siege, verses 8-13. "He pronounces that all her preparations, her numbers, her opulence, her multitude of chief men, would be of no avail, and that her tributaries would all desert her, verses 14-18. He concludes with a proper epiphonema; the topics of which are, the greatness and incurableness of her wound, and the just triumph of others over her, on account of her extensive oppressions, verse 19." To sum up all with the decisive judgment of an eminent critic: "None of the minor prophets seem to equal Nahum, in boldness, ardour, and sublimity. His prophecy too forms a regular and perfect poem; the exordium is not merely magnificent, it is truly majestic; the preparation for the destruction of Nineveh, and the description of its downfall and desolation, are expressed in the most glowing colours, and are bold and luminous in the highest degree." Præl. Hebr. xxi. p. 282. Description of NAHUM. CHAPTER I. the glory of God. We have here, (1,) The inscription of the book, 1. (2,) A magnificent description of the glory of God, in his just wrath against his enemies, and merciful kindness to his people, and of his majesty and power in both, 2-8. (3,) A particular application of this to the destruction of Sennacherib's army, 9–15. A. M. 3284. Elkoshite. THE B. C. 720. HE burden a of Nineveh. The 4 & He rebuketh the sea, and maketh A. M. 3284. b 2 1 God is jealous, and the LORD revengeth; the LORD revengeth, and 2 is furious; the LORD will take vengeance on his adversa-hills melt, and the earth is burned at his preries, and he reserveth wrath for his enemies. Verse 1. The burden of Nineveh-Of Nineveh, see note on Jonah iii. 3. When the prophets were sent to denounce judgments against a nation, or city, their message, or prophecy, was usually called the burden of that people, or place: see note on Isa. xiii. 1. The book of the vision-As prophets were of old called seers, so their prophecies were called visions: of Nahum-Nahum, according to St. Jerome, signifies a comforter: for the ten tribes being carried away by the king of Assyria, this vision was to comfort them in their captivity: nor was it less a consolation to the other two tribes, who remained in the land, and had been besieged by the same enemies, to hear that these conquerors would in time be conquered themselves, their city taken, and their empire overthrown.-Bishop Newton. sence, yea, the world, and all that dwell therein. 6 Who can stand before his indignation? and who can 3 abide in the fierceness of his anger? "his fury is poured out like fire, and the rocks are thrown down by him. e Job ix. 4. Psalm xviii. 7, &c.; xcvii. 2; Hab. iii. 5, 11, 12.- Psalm cvi. 9; Isa. 1. 2; Matt. viii. 26. Isaiah xxxiii. 9. Psalm lxviii. 8.- Judg. v. 5; Psalm xerii. 5; Micah i. 4.2 Pet. iii. 10. Mal. iii. 2.- Heb. stand up.- La Rev. xvi. 1. sense of the clause seems to be, that although God defers punishment, yet he has it in his power to inflict it at all times; and though it be long delayed, yet it will, in the end, overtake the wicked, unless the long-suffering of God lead them to repentance. The Lord hath his way—The method of his provi dence; in the whirlwind-Which often riseth sud denly, and beareth before it all things that stand in its way. Thus God's judgments often come unex pectedly, and are irresistible, and most terribly destructive. And the clouds are the dust of his feetHe makes the clouds his chariot, and employs them to whatever purpose he pleases. This and the two following verses are a very noble and majestic description of the power of the Almighty. with Verses 4-6. He rebuketh the sea, and maketh it dry-The rivers and the sea itself are dried up at his Verses 2, 3. God is jealous-For his own glory; rebuke, as the Red sea and Jordan were of old; and and the Lord revengeth-Or rather, avengeth, the most pleasant and fruitful countries, such as Banamely, the cause, or ill treatment, of his people, as shan, Carmel, and Lebanon, are parched up being the Supreme Governor, who, by office, is drought when he is displeased. The mountains bound to deliver the oppressed, and punish the op- quake at him-See notes on Psa. cxiv. 3-8. And pressor: he also vindicates his own insulted honour. the earth is burned at his presence, yea, the world And is furious-Or rather, is angry. In the He--The brightness of his presence is sufficient to set brew it is literally, And is the Lord of anger, or wrath; that is, can easily give effect to his anger, or execute what it prompts him to. It would be well if the epithet furious were for ever banished from the sacred writings; and, indeed, from all others, when speaking of God. He reserveth wrath for his enemies-There is nothing in the Hebrew to answer the word wrath; it is only, He reserveth for his enemies. Some supply the word punishment; He has punishment in store to execute upon his enemies, when he pleaseth. The Lord is slow to anger, and great [rather, although he be great] in power, and [or, but] will not at all acquit the wicked-The the whole world on fire, with all that is in it. This angry with Destruction of Sennacherib's A. M. 3284. CHAPTER I. t army foretold. B. C. 720. 7. The LORD is good, a 'strong- 10 For while they be folden toge- A. M. 3284. hold in the day of trouble; and Phether as thorns, " and while they are knoweth them that trust in him. drunken as drunkards, they shall be devoured as stubble fully dry. 8 But with an overrunning flood he will make an utter end of the place thereof, and darkness shall pursue his enemies. 9 What do ye imagine against the LORD? She will make an utter end: affliction shall not rise up the second time. • 1 Chron. xvi. 34; Psa. c. 5; Jer. xxxiii. 11; Lam. iii. 25. *Or, strength. Psa. i. 6; 2 Tim. ii. 19.—9 Dan. ix. 26;|| xi. 10, 21, 40.- - Psa. ii. 1. 1 Sam. iii. 12.- t 2 Sam. xxiii. 6, 7.-" Chap. iii. 11. Mal. iv. 1. ardour of his anger; is poured out like fire, &c.-Is as consuming in its effects as fire. And the rocks are thrown down by him--That is, as fire is of sufficient force to dissolve the hardest rocks, so God's power overthrows all opposition, however strong; and his vengeance, with infinite ease, can humble the most obdurate sinners. || Verse 7. The Lord is good-But though God is thus terrible in his power, yet he is merciful, gracious, and beneficent in his nature, and is a sure refuge and protection to those who worship and serve him sincerely, and put their trust in him; and he || knows and pays a particular regard to all such, so that they are never overlooked or neglected by him;|| he approves, owns, and preserves them. vah, as if you could outwit infinite wisdom, and overcome almighty power. He will make an utter end -He will cause your utter desolation to be the issue of your projects, and the punishment of your sins. Affliction shall not rise up the second time-God will at once, and for ever, destroy your city and empire. He will lay you low at one stroke, so that there will be no occasion to repeat it. For while they be folden together as thorns-Or, For as thorns folden or entangled together are thrown into the fire all at once, and easily burned, yea, help to destroy each other; so shall the Ninevites be easily and surely destroyed. And while they are drunken as drunkards-As men drunken and unable to help themselves; who, when any sudden danger arises, are all involved in the same fate. They shall be devoured as stubble fully dry-Which soon catches fire, and breaks out into a flame. The meaning of the whole verse is, that on a sudden they should be involved in a general destruction. Diodorus relates, it was while all the Assyrian army were feasting for their former victories, that their enemies, being informed by some deserters of the negligence and drunkenness in their camp, "assaulted them unexpectedly by night, and falling orderly on them disorderly, and prepared on them unprepared, became || masters of the camp, slew many of the soldiers, and drove the rest into the city." Verse 8. With an overrunning flood he will make an ulter end-This seems to be spoken of Nineveh,|| and Bishop Newton is of opinion that the words allude to the manner in which it was taken. "Diodorus informs us," says he, "that there was an old prophecy, that Nineveh should not be taken till the river became an enemy to the city; and in the third || year of the siege, the river, being swollen with continual rains, overflowed part of the city, and broke down the wall for twenty furlongs; then the king, thinking that the oracle was fulfilled, and the river become an enemy to the city, built a large funeral pile in the palace, and, collecting together all his wealth, and his concubines and eunuchs, burned himself and the palace with them all; and the enemy entered the breach that the waters had made, and took the city." Or, as a great destruction, or an army overrunning a country, is often compared to an inundation, the meaning of the passage may only be, that God's judgments, like a mighty flood, which overflows all banks, should overwhelm and swallow up both Nineveh and the whole Assyrian empire. And darkness shall pursue his enemies-That is, troubles and destructive calamities. Verses 11-13. There is one come out of thee-Or, one hath gone forth of thee. This is probably meant of Sennacherib, who uttered so many reproaches and blasphemies against the true God, one of whose royal seats was Nineveh, and who probably went forth from thence to invade Judea. But the term, a wicked counsellor, seems to be intended of Rabshakeh, whom Sennacherib sent against Jerusalem, while he himself warred against Lachish, and who uttered those blasphemous speeches against God, of which we have an account 2 Kings xviii. 19. Though Verses 9, 10. What do ye imagine against the || they be quiet-Though the Assyrians be secure, and Lord?-Having declared the dreadfulness of God's fear no danger. And likewise many-An immense power and anger against the wicked, his goodness host; yet shall they be cut down-Irresistibly, sudtoward his people, and denounced future destruction denly, and universally; when he shall pass through against the Ninevites; he now expostulates with-When the angel of the Lord shall pass through them, inquiring what it is they design against God, their camp, in which he slew in one night 185,000 and on what ground they flatter themselves into men: see Isa. xxxvii. 36. Though I have afflicted such an attempt: as if he had said, What a foolish || thee-O Israel, I will afflict thee no more—I will no and wicked thing it is for you to plot against Jeho- more chastise thee by the Assyrian, the rod of mine |