ANNOTATIONS ON NAHUM

THE ARGUMENT

Nineveh that famous city, head of that great Assyrian Empire, when Jonah the Prophet was sent thither to preach, that within forty days it should be destroyed, was moved to repentance; and so the tranquility of that empire was lengthened: but after a certain time, they grew secure, regarding worldly means to augment their dominion, more than the fear of God; and so, casting off the further care of religion, and righteousness, returned to their former sins; yea, increased them, through their oppression of other nations, and of God's people. The Assyrians overthrew the Syrian kingdom, took Damascus, and carried the people captive to Kir, and slew Rezin the Syrian king, 2 Kings 16.9. And they brought Israel to be Loruchamah, that is, unpitied; and Loammi, No people; and now the irrevocable decree of God (the setter up and puller down of kingdoms) for the final overthrow of that empire, is foretold them by his Prophet Nahum. He prophesied of a ruin to Nineveh, and Habakkuk of the Chaldeans to arise. For a time before Pul king of Assyria; (of whom see 2 Kings 15.19. 1 Chron. 5.26. And of whose kingdom Nineveh was the chief city, as Damascus was of Syria, Isa. 7.8.) Aram (or after the Greek, Syria) seems to have had as great a fame, as Assur. Since Pul, Assur pillaging many countries, grew to be a tree, Ezek. 31.3. But falling foul upon Israel (which was scattered by Nineveh) began to fall, by Medes and Chaldeans; and Babel soon grew to be as great a tree, Dan. 4. as ever Assur had been. The wheels of providence are full of eyes, seeing what people shall be on the earth, and the bounds of their habitation. Kingdoms and empires, by the appointment of the Eternal, have their periods: and then their time draws nigh to an end, when they practice cruelty against God's Church and people. The Assyrian flourishing empire, for wrongs done to Israel, must fall by the Babylonians, among others, as Babel did after for indignities to Judah, fall by the Medes and Persians, etc. Nahum the Prophet does lively represent it by all circumstances, both to assure God's people it shall be so, and to comfort them in his just revenge of all their wrongs on the heads of their enemies. He also tells, that after their coming from Babel, joyful preaching shall be over all nations, and comforts the true Jew, in the fair feet of them that publish peace, and bids them festivie a festivity. In brief, Nahum first propounds God's dreadful power, and Nineveh's destruction, for Judah's consolation, chap. 1. Secondly, he expounds the manner and means of her ruin, and the woeful mourning for it, chap. 2. [The Medes, and Scythians; and lastly, and chiefly the Chaldeans fierce and furious enemies, were the means; yet therein but God's instruments.] Thirdly, he insists upon her sins, the causers of God's wrath, in her shameful ruin: ascertained, by the example of populous No, to be verified upon her: that notwithstanding all her strongholds, and numerous Assyrian captains and crowned commanders: yet there shall be no healing of her bruise, and mortal wound, chap. 3. He seems to have prophesied in the days of Josiah: after Pul, Tiglath Pileser, Shalmaneser, Sennacherib, and Esarhaddon kings of Assyria had wasted the ten tribes. Or, as some think, but upon weaker grounds, sooner than so: in the days of Ahaz, or shortly after.

CHAPTER 1

{The burden} That is, a prophecy of threatenings and evils, Isa. 13.1. and 15.1. and 17.1. Jer. 23.33,36. 2 Kings 9.25. This word grew to be so common as to be abused by false prophets, and profane men, scoffing at it, which made the Lord threaten punishment to the abusers of it, and to change the use of it for that time, in Jer. 23.33,40.

{of Nineveh} Zeph. 2.13. The head of the Assyrian Empire, which was conquered by Merodach Baladan king of Babylon, or by Nebuchadnezzar the great king of Chaldea, who also destroyed Nineveh, as some say, Isa. 10.5. Ezek. 31.3,11. See more in the annotation upon verse 8. as also on Jonah 1. verse 2. and chap. 3.3.

{the book of the vision of Nahum} The vision or revelation which God commanded Nahum to write, of a ruin to Nineveh. He is a herald sent from heaven to denounce war and destruction against Nineveh. He comes not on his own errand, by his own authority, with a dream of his own brain, but with a vision from God; as Num. 12.6. Gen. 15.1.

{the Elkoshite} Of a city, or castle, called, Elcosh, which some ancient histories have affirmed to have been within the tribe of Simeon; but the Scripture makes no mention thereof.

Verse 2. {God} He prefaces him from the nature of God in general, but after applies it to his special use against the Ninevites; and so it carries with it more weight, the more to affect the hearers.

{is jealous, and the LORD revengeth} Or, the Lord is a jealous God, and a revenger, etc. Who cannot endure such injuries done to his glory, and to his children, as the Assyrians have done to them, Exod. 20.5. and 34.7,14. Esay 65.6,7. Deut. 4.24. and 6.15. Josh. 24.19. Jer. 32.18. and Deut. 29.20.

{revengeth} See Deut. 32.43. 2 Kings 9.7. Jer. 5.9. and Jer. 51.35,36. Ezek. 24.8.

{is furious} Heb. That has fury. With his he is but angry for a time, but his anger never assuages to the reprobate, though for a time he defer it. See of God's fury, Exod. 22.24. Levit. 26.28. Deut. 7.4. and 32.22. 2 Kings 23.26. 2 Chron. 34.25. Esay 30.27,28,30. and 66.15. Jer. 30.23. Ezek. 5.13.

{reserveth wrath for his enemies} The Assyrian. Sure it was to come, though the Jews thought it too long in coming, Eccles. 8.11. But God has his time, we must not prejudge him therein: he knows best when, and how long to delay; to spare, and forbear, Hosea 11.9. Mal. 3.6.

Verse 3. {The LORD is slow} Exod. 34.6,7. Jonah 4.2. Psal. 86.15. and 145.8. Esay 42.14. The wicked here would make God's mercy an occasion to sin, and a bolster to uphold them therein, Ezek. 13.10,16,18. But the Prophet wills them to consider his force and justice, his nature and office, as judge of the world.

{will not at all acquit} Exod. 34.7. And therefore is no patron to secure obstinate sinners.

{the LORD} Psalm 18.8. Hab. 3.5,11,12.

{the clouds} He moves the clouds of the air, even as a great cloud of dust would be raised by a great multitude of horsemen riding apace. See Psalm 104.3. Esay 19.1.

Verse 4. {He rebuketh the sea} Esay 50.2. Psalm 106.9. Exod. 14. Josh. 3. This may allude to that famous history, Exod. 14.22. See Esay 50.2. Josh. 3.16. Jer. 5.22. Psal. 65.7. and 93.4. Job 26.10. Even the most turbulent and unruly creatures obey him. See Mat. 8.26.

{Bashan} See on Micah 7.14.

{Carmel} See on Amos 1. verse 2.

{Lebanon} See on Zech. 11.1. The fair and excellent cedars and other trees of Lebanon. Or Lebanon which was so fruitful and flourishing.

{languisheth} The strength and beauty of creatures is destroyed, when they feel his wrath, Psal. 104.29,30.

Verse 5. {mountains quake} Psal. 97.5. and 29.6. 2 Sam. 22.8. Job 9.5,6. Jer. 10.10. Ezek. 38.19,20.

{melt} As snow, or wax before the fire. He still goes on in this formidable description of God, as best suiting with the burden of his prophecy against great Nineveh, and the Assyrian Empire.

Verse 6. {who can stand} No sinner; not Nineveh, nor the Assyrian monarchy.

{who can abide} Heb. Who can stand up. If all creatures be at God's command, and none is able to resist his wrath, shall man flatter himself, and think by any means to escape, when he provokes his God to anger? See on verse 2.

{like fire} Such is his fury, and the pouring out of it far and near, even like the thunder and lightning.

{the rocks} 1 Kings 19.11. What madness is it then in man, or all mankind to trust in their strength against the Lord.

Verse 7. {The LORD is good} For all his dreadful severity against forlorn sinners, yet is he good, and goodness itself, is good, and does good, Ps. 119.68. and 73.1. Mar. 10.18. good, as the next words express.

{a strong hold} Or, strength, Psal. 69.8. and 37.39. and 46.1. and 91.2.

{and he knoweth them} Psalm 1.6. Lest the faithful should be discouraged by hearing the power of God, he shows them that his mercies appertain unto them, and that he approves of, favors, and takes an especial care of them.

{that trust in him} Lam. 3.25,26. 2 Sam. 22.31,32. 2 Chron. 13.18. See Job 13.15. Psalm 9. verse 10. and 17.7. and 18.30. Whom God does not thus own and help, they do not truly trust in him, say what they will.

Verse 8. {But with an overrunning flood} Here he begins to apply all the former doctrine, to the consolation of God's chosen people; showing that God's foresaid fearful wrath shall be executed upon their enemies, the Assyrians, to their utter destruction; signifying that God will suddenly, and at once destroy Nineveh, and the Assyrians with war, as with a flood, or deluge, which shall break down all defenses and banks, and shall not be kept back, nor turned another way, as Esay 28.19. How the Assyrians were overrun, and Nineveh besieged and taken by Phraortes king of the Medes, and by his son Cyaxares, and by the Scythians, and destroyed by Astyages, heathen histories do record. See Herodotus, Xenophon, and Diodorus Siculus. After these succeeded Nebuchadnezzar.

{place thereof} Of Nineveh.

{his enemies} God's enemies, Psa. 35.6. A dark and black desolation, an incurable and irrecoverable destruction shall overtake and seize upon them.

Verse 9. {What do ye imagine} He turns his speech to the Ninevites and Assyrians, and shows that the enterprises of the Assyrians against Judah and the Church, were against God; as Acts 9.4. Zech. 2.8. Deut. 32.9. The Assyrians thought otherwise, that they had to deal but against Judah and Israel, a broken people amongst themselves, and by the wars of Syria. But God takes it as against himself, having taken the patronage and protection of them upon himself. And therefore that their enterprises were but vain, and to no purpose; and therefore that he would so destroy them at once, that he should not need to return the second time.

{the second time} As 1 Sam. 26.8. They which understand this verse of the Church, that God will afflict her, but yet in measure; he will not destroy her utterly, as he does his and her enemies, but be content with one affliction, and not double his hand upon her, they miss of the Prophet's meaning, and mar the current tenor of the context.

Verse 10. {For while they be} Troubled and perplexed in their counsels and means of their defense, and also made drunken with wine and pleasures, and with pride of their greatness and power. Or, though they be folded together as thorns, and so dangerous to be touched for pricking; yet the fire of God's wrath shall easily devour and consume them.

{and while they are drunken} As drunken men bold without fear, and bragging, and unruly and troublesome, and yet then a man with his finger may overthrow them.

{stubble fully dry} Which easily takes fire. See Exod. 15.7. Job 13.25. Esay 5.24. and 47.14. Mal. 4.1.

Verse 11. {There is one come out of thee} He seems chiefly to point at Sennacherib, who had plotted the total ruin of Jerusalem, under Hezekiah; yet with some relation to the former kings of Assyria likewise, to Pul, Tiglath-Pileser, and Shalmaneser. Here then is the cause of God's burning wrath against the Assyrian. They may thank themselves for their own ruin; the cause of it comes from themselves, they eat but the batch of their own baking, they reap the reward of their own merit, their evil imaginations, counsels, and plots shall return upon their own pates.

{that imagineth evil against the LORD} And against his people. This is the cause, their evil machinations against the Jews, God's Church, which he had taken into his patronage and protection. Thus God makes his Church's cause to be his own cause. And this is the comfort of God's Church always against all her enemies.

{a wicked counsellor} Heb. A counsellor of Belial, verse 15. See Deut. 13.13. Judg. 19.22. 1 Sam. 2.12. 2 Sam. 16.7. 2 Chron. 13.7.

Verse 12. {Though, etc.} Or, if they would have been at peace, so should they have been many, and so should they have been shorn, and he should have passed away. Though they think themselves quiet in peace, and in most safety, to be never so many for number, and of greatest strength, by reason of the height which this empire had attained unto; yet all this confidence shall not hinder God's judgments, but they shall be like to ripe corn, or grass of the field, which seems to call upon the sickle and scythe, to cut and mow it down. Others expound the verse thus, If the Israelites would have been quiet, and at peace with me, and among themselves, so should they have been many and mighty; and so should the Assyrian have but shorn them only, and soon have passed away from them: that done by Pul king of Assur, 2 Kings 15.19. should have been sufficient. See Esay 48.18.

{when he shall pass through} God in his judgment. Some refer this to the angel and his slaughter made, 2 Kings 19.35.

{though I have afflicted thee} God turns his speech to the Church, and comforts her in the depth of her distress, and supports her against despair.

{no more} No more by the Assyrians. Their empire should soon fall, for their foul dealing with his Church. The Babylonians did after that afflict them justly for their sins, yet however their afflictions were but temporary, not as their enemies' afflictions were. Ever was that true, Esay 54.8. and 26.20. and 60.10. Psa. 30.5. and 103.9,17. and 125.3. Here was their comfort.

Verse 13. {For now I will break his yoke} The Assyrian Empire, which was as a yoke upon the neck of the Jews: the Lord will quickly break it, and deliver his people, that they shall enslave them, or tyrannize over them no more. They were but as the staff in the Lord's hand, which he would break after he had beaten his people with it. See Esay 10.5,6,12,15,24,25,26,27.

Verse 14. {And the LORD hath given a commandment} Has decreed in heaven, as Dan. 4.24. The Jews were no ways to doubt of it. Esay 14.34.

{concerning thee} You king or empire of Assyria.

{no more of thy name be sown} You shall no more come to your former estate, contrary to those fields, which after the corn is cut down, are sown again. Or, he intimates the total extinguishing of the royal race of Assyria, the name and memory of it.

{cut off the graven image} This is added according to the custom of Prophets, who in the description of the ruin of states, do add thereunto the overthrow of the idols. And the rather so, because they usually put so much trust and confidence in their idols, and their protection.

{I will make thy grave} He seems to have relation to Sennacherib, being murdered in his own temple, 2 Kings 19.36,37. After he had been shamefully forced to go out of Judea. See Ezech. 31.15. and ch. 32.22,23. etc. And that the place thereby should be polluted and profaned, and the idols removed out of the temple.

{for thou art vile} Some Hebrew editions vary in this word. See Esay 14.10,11,12,15, etc. Vile by your final fall, and utter ruin. Targum, for it is vile; that is, the sepulcher. LXX. for they are swift, and they join it to the word of the next verse.

Verse 15. {Behold} A description of the Church's joy at the news of the Assyrians' ruin, by means whereof she might in peace, security, and mirth attend upon God's service, and give him thanks. This shows the end that God has in the fall of Nineveh, and the Assyrian monarchy, to testify therein the care he had over his people, that it came not by any revolution of fate, or destiny; but his hand did it, for his people's sake, for their good, as the verse shows.

{upon the mountains} That is, openly, and freely, without fear, or disturbance, not in corners secretly. See Esay 40.9. and 18.3.

{the feet of him that bringeth good tidings} Esay 41.27. Psa. 68.11.

{that publisheth peace} Peace from the Assyrian wars. That is an evangelical peace that is mentioned, Esay 52.7. Rom. 10.15.

{O Judah} For whose sake all was done, as has been said.

{keep} Heb. Feast.

{thy solemn feasts} Mentioned in Moses' law, interrupted by the Assyrian wars, we read of the Passover famously renewed by Hezekiah, and Josiah; see Exod. 23.14. Numb. 10.10. Deut. 16.11,16. The end and use of our deliverances, and our peace, is to worship and serve God.

{perform thy vows} See on Jonah 1.16. See also Psa. 116.12,13. Hosea 14.2.

{for the wicked shall no more} Heb. Belial. See Esay 52.1. and 35.8. and 11.9. Apoc. 21.27. But here the Assyrian or Ninevite is meant, as the word following does show.

{he is utterly cut off} The Ninevite and Assyrian Empire shall be so, certainly, and shortly. The Babylonian after this did much harm to God's people.

CHAPTER 2

Verse 1. {He that dasheth in pieces} Or the disperser, or, hammer. Here are God's judgments against Nineveh. This dasher is the Mede, Scythian, and Babylonian. Nebuchadnezzar is in a readiness to destroy the Assyrians. And the Prophet derides the enterprises of the Assyrians, which prepared to resist them, and save Nineveh; yet some would understand of Sennacherib the Assyrian, that he should come up against Judah, and Judah should strengthen himself against him, and God for his people's sake should destroy him. Others, that Sennacherib should come up; and though the Jews did fortify themselves against him, yet all that should nothing avail them. But the sense that was first set down does best agree with the words and context.

{is come up} Certainly shall; and that speedily, and openly.

{keep the munition} Man your holds, fortify your fortresses, keep watch and ward, stop the passages, stir up your strength and courage, yet all shall be in vain to the Ninevite and Assyrian. These are ironical kinds of allocutions to the Assyrians, use what care you can to defend yourself, but all shall be to no purpose. See Jer. 51.11,12. Esay 8.9,10.

Verse 2. {For the LORD hath turned away, etc.} Some understand this, That the Lord will cause to return again the excellency of Jacob, and settle his people in their pristine state of excellent glory. And others somewhat differing, render the words and meaning thus; For the Lord has turned again with the excellency of Jacob, (meaning Christ. See a like phrase, Amos 8.7. and 2 Sam. 1.19.) as being the excellency of Israel, to stand for his people emptied, and marred, and wasted by their enemies, not to afflict them any more by the enemies, but to destroy the enemies for their sakes. But the words and context seem better to carry this sense; that the Lord has turned away the excellency of Jacob, and sufficiently humbled the pride of Israel; and therefore it is now a fit time, and high time to destroy Nineveh. And this accords with that place, Esay 10.12. Seeing God has punished his own people, Judah, and Israel, he will now punish the enemies by whom he scourged them. See Esay 30. verse 31,32,33.

{the excellency of Jacob, as the excellency of Israel} Or the pride of Jacob, as the pride of Israel.

{for the emptiers} The Assyrians have thus used the Israelites. See Psalm 80.13.

{and marred} Signifying that the Israelites were utterly destroyed.

Verse 3. {The shield} A description of the Medes, Scythians, and Chaldeans' preparation to assault Nineveh, though some understanding it of the last enemy only, the Chaldean.

{of his mighty men} Of that dasher in pieces, verse 1.

{is made red} A color which was much used by the Babylonians, and others, especially in wars. See Ezekiel 23.14.

{in scarlet} Or, dyed scarlet. Either for terror, or that their own blood shed might the less be seen and terrify.

{with flaming torches} Or, fiery torches. By reason of the glittering of the armor: some take this in its proper meaning for wildfires, which should be thrown; others thus, The chariots shall run with that speed that the wheels shall be as if they took fire, and were on flames, as torches, with the swiftness of the motion. See the next verse.

{in the day of his preparation} To give the onset chiefly.

{the fir trees shall be terribly shaken} He does seem by hyperbole thus to call the great lances, spears, and other piked arms, made of fir trees. They shall be forcibly and courageously shaken in the hands and managements of the soldiers, as trees in a forest are shaken with the winds.

Verse 4. {The chariots} Of the enemies against Nineveh, and Assyria. All here serves to express the terribleness of the enemies' preparations and approaches against Nineveh; that they shall be such as shall exceed the common custom of men, and be strange and wonderful. And this is to awaken Nineveh out of her deep security, and to assure her of that which she thought was utterly impossible. See the like, Esay 5.26,27,28,29,30.

{they shall seem} Heb. Their show.

Verse 5. {He shall recount his worthies} The enemies of Nineveh shall encourage their captains to the battle, calling them every one by his own proper name, according to the customs of generals. Others understand it of Nineveh, that she shall recount her worthies, her gallant heroes, and men of war, and gather together all her strengths and means of defense to oppose her enemies; as is usual in cases of greatest danger and extremity.

{they shall stumble in their walk} There shall be such a throng, and they shall go on so fiercely, that they shall hardly be able to keep their ranks contrary to that, Joel 2.7,8. See that Esay 5.27. Some thus; That the Medes should stumble and be stopped at the siege of Nineveh by the Scythians, who in their expedition, which was like a walk or perambulation, did raise the siege of the Medes, like Nineveh themselves, and overrun Media, Assyria, and Asia, winning and losing all again within the space of twenty-eight years. Others that the worthies of Nineveh shall stumble: fear shall so astonish them, that they shall reel, and stagger, and stumble like blind men, and fall, and not be able to defend Nineveh.

{to the wall thereof} Some thus; As if the Scythians shall hasten to the wall of Nineveh, as ready and prepared for the defense thereof against the Mede. Others apply this to the Babylonian assaulting, and others to the Ninevites defending themselves, though in vain.

{defence} Heb. Covering, or coverer: this by most is taken to be some engine, or movable defense, made after the ancient fashion, under which the assailants drew near to the wall, either to dig through it with mattocks and pickaxes, or for to fight with them that stood in defense above upon certain wooden towers.

Verse 6. {The gates of the rivers} He seems to mean some violent means used by the other enemies, or the Chaldeans, to turn the river Tigris into the besieged city, whereby many great buildings were overthrown; others rather, that the ports and forts of Nineveh built upon the river Tigris, and the streams of it, should be overthrown: neither the swift and deep current of the river Tigris, nor any palace and stronghold, shall be of force to keep out the enemy.

{dissolved} Or, molten, some understand this palace of the temple of Jupiter Belus, that was in Nineveh.

Verse 7. {And Huzzab} Or, that which was established. Or, there was a stand made. That is, the king's wife and concubines, which shall be shut up in the palace, she that lay hid there, and came not abroad out of her chamber, as delicate dames use to do, even she shall be brought forth, and led captive; some have taken the Hebrew word for the queen of Nineveh's proper name. Others apply it to the state of the kingdom that formerly was established, and sat down at ease in pleasures, yet should now be forced forth into captivity. And others thus, That the Scythians making there a stand, should the first time lead away Nineveh captive. And lastly, some understand all this of the Babylonians' dealings against Nineveh. Thus various are the minds of interpreters in such dark and dubious places.

{led away captive} Or, discovered.

{brought up} Or, brought to nought; vanish to nothing.

{and her maids} That used to cheer her up with mirth and music.

{shall lead her} Now accompany her with mournful notes.

{as with the voice of doves} Weeping, groaning, and lamenting. All this to ascertain God's people for their comfort, of the speedy overthrow of Nineveh; which seemed to them a thing incredible.

{tabring upon their breasts} An eloquent and excellent expression.

Verse 8. {But Nineveh is of old} Or from the days that she has been. Is of such antiquity, as if it had been eternal. And antiquity gains strength, credit, and authority to kingdoms, yet this shall not hinder her overthrow.

{like a pool of water} It has always been a place of ease and rest, of plenty and pleasure to her inhabitants; who after the taking of it, shall run away, some here, some there, and shall no more come, nor be gathered together, like fish taken out of the pond which is emptied and drawn out.

{stand} Thus expressing their fear and flight, that nothing could stop their flight and fear, and cause them once to look back, thinking there was no way, any hope of safety left, but only in flight.

{look back} Or cause them to turn.

Verse 9. {Take ye the spoil} This is not the speech of the general to his soldiers, but of God, or the Prophet from God, commanding the enemies to spoil Nineveh; and he promises them infinite riches and treasures. The enemies thought not that they obeyed any command of God herein; yet were they led thereto by his secret instinct. As the case of the Assyrians was, Isaiah 10.7. and of Cyrus, Isaiah 45.3,4,5. God by the enemies punishes Nineveh for their wrongs to his people. Neither yet are the enemies thereby any whit excusable or faultless in so doing, they minded their own ends. But God's people were instructed hereby, that God's hand was in it, and that he vouchsafed to take upon him the cause of his afflicted people, to their comfort.

{for there is none end of the store} Or, and their infinite store, etc. It is a bottomless gulf of store.

{glory out of all the pleasant furniture} Hebr. vessels of desire, take all the glory of that wherein they so gloried. They had made a prey of all others, themselves were now to be made a prey. See Isa. 33.1.

Verse 10. {she is empty} That is Nineveh. And it is repeated for certainty's sake. God's power and truth is joined with his word: it ever has its effect. Isaiah 55.11. and 45.23. Ezek. 12.25.

{the heart melteth} See Isaiah 13.7,8. and 19.1. Psa. 22.24.

{the knees} With terror, as Isaiah 13.7,8. Dan. 5.6.

{the faces of them} See Joel 2.6. Before they were full stout, strong, haughty; but now the case should be clean altered: an easy work of the hand of the Almighty.

Verse 11. {Where is the dwelling of the lions?} What is become of Nineveh, the seat of such a powerful, terrible and violent empire? The words of such as bemoan Nineveh, or mock her, and insult over her. They thought themselves all lions, or lionesses, old or young lions, of that power and authority, as to overpower and overrule all others; and as lions they behaved themselves, to ravin and prey, to make and take spoil, and that without all fear of any: but now where are they, or their dwelling place, their walking or feeding place? Psa. 37.10,35,36. and 103.16. All their fierceness should be gone, their ceasing to be men, and turning to be savage beasts, brought the rather this judgment upon them.

Verse 12. {Filled his holes with prey} Laid up store of prey for after times, so greedy was he, and ravenous, and covetous.

Verse 13. {Behold} The Prophet brings in God himself speaking, that they may attend the more, and his Word the better take.

{I am against thee} God will awake, arise, and act his part. He takes upon himself the execution of all this vengeance upon Nineveh.

{I will burn her chariots} Chariots were much used in war; Exod. 14.7. Josh. 11.4. and 17.16. Judg. 4.3. 1 Sam. 13.5. 1 Chron. 18.4. and 19.7. 1 Kings 10.26. The meaning is, I will consume her forces and warlike power. Thus, as was said, God makes himself the author of all those judgments executed by the enemies against Nineveh.

{in the smoke} Suddenly, so soon as my wrath begins only to kindle. Or, into smoke: that is, utterly, even into nothing.

{and the sword} There is an often change of person in this short speech, the better to express God's wrath and rage thereby, as a man in passion uses to do the like.

{thy prey} Your course and custom of preying and spoiling: or, the prey which you have already gotten, all your wealth, and riches, and treasures, gathered up together by your oppressions and violence.

{and the voice of thy messengers} Signifying the heralds which were accustomed to proclaim war: or, ambassadors employed to foreign nations. Some read, Of your cheek teeth, wherewith Nineveh was wont to bruise the bones of the poor. Others say, He seems to have an especial relation to Rabshakeh his blaspheming embassage, 2 Kings 18.17,19.

CHAPTER 3

Verse 1. {Woe to the bloody city} Hebr. City of bloods, Nineveh, Ezek. 24.9. Habakkuk 2.12. In this chapter are Nineveh's sins and judgments chiefly, and others.

{the prey departeth not} She never ceases to spoil and rob; these are causes of her ruin.

Verse 2. {The noise of a whip} A scourge driving and lashing the chariot horses of war; this expounds the woe, verse 1. He shows how the Chaldeans shall haste, and how courageous their horses shall be in beating the ground when they come against the Assyrians.

{rattling of the wheels} Of the chariots of war, being swiftly driven, like to Jehu's march, 2 Kings 9.20.

Verse 3. {The horseman} Thus is the tragedy represented of Nineveh's ruin, by the enemies' dealings against her.

{the bright sword, and the glittering spear} Hebr. The flame of the sword, and the lightning of the spear.

{they stumble upon their corpses} All ways are so filled with them, that none can go, but he must stumble or tread on them, see Isa. 34.3. Jer. 33.5.

Verse 4. {whoredoms} That is, cunning devices, and fraudulent plots to draw in people, and to become lords over them, as it were, by interest of state, as whores use all enticing ways, all cunning crafts, and witchcrafts too, to inveigle and entangle lewd men. This word is often used in this sense among the Prophets, Isa. 23.15,17. Rev. 17.2. and 18.3. And this may have relation to their idolatries, which are so usually set forth by this metaphor of whoredoms in all the Prophets, which sin they practiced, Ezek. 23.7. and propagated abroad, 2 Kings 16.10.

{well favoured harlot} Great and glorious was Nineveh, and the Assyrian Empire.

{of witchcrafts} This term may also be referred to the same sense, it being the custom of harlots to use sorceries and witchcrafts. It may also be understood in its proper sense, as Isaiah 47.9,12.

{that selleth nations} Under the color of protection, favor, courtesy, and the like, she seizes on kingdoms and states, and does subject nations unto her. By her cunning artifices every way she so won and overpowered the nations, that she ordered and disposed them, bought and sold them at her pleasure. And these practices of princes, and states, which they call policies, and justify as necessary for the governing and maintaining of states, are here called whore-crafts, and witchcrafts. And yet they applaud themselves in them, which themselves will condemn and detest in the practices of private, honest, moral men; as if that were a virtue, and a high point of wisdom in a statesman, which is wicked and abominable in a private man, as to lie, flatter, and deceive, to swear and forswear, and the like.

Verse 5. {Behold} See on chap. 2.13.

{I will discover thy skirts} Isa. 47.3. Ezek. 16.37. Jer. 13.22. I will expose you to shame and slavery. A term taken from the injuries done by the soldiers to poor women which were taken prisoners in the war, Isaiah 47.2,3. Jer. 13.22. Ezek. 16.37. I will pluck off that luster and grandeur, and garb, wherein now you do so much glory, and whereby you make yourself so esteemed and admired of others; I will strip you of it, and leave you stark naked.

Verse 6. {abominable filth} All manner of filth, as they used to throw upon people that were publicly disgraced.

{a gazingstock} A wonderment, for my justice upon you; and an example for others to take heed by you. See Numb. 5.21. Deut. 29.24. 1 Kings 9.8. Jer. 22.8. and 48.39. Ezek. 5.15. and 14.8.

Verse 7. {shall flee from thee} Through detestation and horror.

{Who will bemoan her?} Or, who can sufficiently bemoan her? Her ruin shall be so great, that no lamentation can equal it, no comforters can be sufficient for her, see Gen. 37.35. Psa. 77.2. Isa. 22.4. Jer. 31.15. Some conceive that Nineveh had made herself so odious to all by her tyranny, that all fled from her in her need, none would come to aid her, or comfort her, Lam. 1.16. Psa. 69.20.

Verse 8. {Art thou better than populous No?} Or, Nourishing, Hebr. No Amon. A famous city of Egypt, called in following ages Alexandria; which it is likely had been greatly ruined before the Prophet's time, not mentioned in Scripture, yet see Jer. 46.25.

{among the rivers, etc.} In Egypt, where there were divers branches of Nilus cut out into channels, for otherwise Alexandria was not situated by the river itself, but upon the Mediterranean Sea, near the island Pharos, where was that famous tower with lights to direct the shipping to the port, and the lake Mareotis was on the south side of it.

Verse 9. {Ethiopia} It may seem she had been a free city, having all for confederates that are mentioned in this verse: of Ethiopia, see on Habak. 3.7.

{Put and Lubim} People of Africa.

{thy helpers} Hebr. In your help; he turns his speech to No.

Verse 10. {Yet was she} For all her strength in numbers of men and munitions, and confederates, and auxiliaries.

{carried away} Her inhabitants expelled, captivated, the city wasted. This must have been before the time of Nahum's prophecy, and serve as an example for Nineveh to look upon: this some think to have been done by one Sabacus king of Ethiopia, mentioned in Herodotus: sure it is that it was afterward repaired, and again overrun by the Assyrians, and Chaldeans after, as appears in Jeremy and Ezekiel, and long after that rebuilt or repaired by Alexander the Great.

{dashed in pieces} A cruelty which was used in cities taken by force of arms, see Psa. 137.4. Isa. 13.6. Hos. 13.16.

{cast lots} For to part them as a prey, see Joel 3.3. Obad. verse 11.

{great men} Used as the base vulgar.

Verse 11. {Thou also} Here he begins to apply the former example of God's judgment upon No, or Alexandria, to Nineveh; nothing can hinder God from dealing with Nineveh, as he did with No; he is the judge of all the world, and he is ever like himself, one and the same.

{shalt be drunken} With the cups of God's wrath, Jer. 25.15,17,27. Isa. 51.17. Psa. 75.8. Job 21.20. Psa. 11.6. Apoc. 14.10.

{thou shalt be hid} For fear and shame, and brought to nothing.

{seek} Forced so to do, but all in vain.

Verse 12. {Fig trees} Shall be easily taken by the enemies. An apt similitude.

Verse 13. {In the midst of thee} In the sight of all, in the midst of your cities and strongholds.

{women} Effeminate and weak, not able to endure the sight of the enemy: in their walled towns they should have weak and trembling hearts; God would strike them with terror, see Deut. 7.20. Levit. 26.16,17,36,37.

{thy gates} All shall be opened to the enemies.

{thy bars} Your enclosures and defenses, nothing can withstand God's hand.

Verse 14. {Draw thee waters} Make all needful preparations and provisions for to hold out the siege, repairing the breaches of your walls with bricks. An ironical kind of speech, as Nahum 2.1. Isa. 8.9,10.

{tread the mortar} To make bricks, to make and strengthen your fortifications and defenses, stones were not there in plenty; bricks were the more used. See Exod. 1.14. and 5.7.

Verse 15. {There shall the fire} Namely, in those your strongholds, so well repaired and fortified. No means of defense can any ways be used by you, which shall be able anything at all to avail you against God's judgment upon you.

{like the cankerworm} Even as those destroying creatures gnaw and spoil the plants suddenly; or, as they themselves are quickly destroyed in any place by fire, or rain, or tempest, and change of weather, or otherwise.

{make thyself many} Another ironical or scoffing speech; like the former. All shall not help them.

Verse 16. {Thou hast multiplied thy merchants} Merchandise and merchants were ever in great use and request. Great men and princes were merchants. As the Venetians at this day. See Apoc. 18.23. Ezech. 27.3,12, etc. 21. Esay 23.8. Nineve had wonderfully multiplied them, as the stars in number; as the cankerworms, and locusts, which are very numerous, and they gloried greatly therein. But all this should not avail her.

{the cankerworm spoileth, and fleeth away} This is well known in the cankerworms, locusts, and grasshoppers; they soon come and spoil fruits, and fields; and after soon flee away. See Joel 2.25. And such shall your merchants be, and their doings, both in their spoiling, and in their fleeing away; they shall stand you in no stead, to help or defend you.

{spoileth} Or, spreads himself.

Verse 17. {Thy crowned} Namely, the princes, and great lords, wearing diadems and wreaths, in token of dignity: or vassal and confederate kings. Your keepers (and guardians) says the Vulgar Latin.

{in the cold day} In cold weather, and in the night season.

{but when the sun ariseth} When their opportunity serves.

{they flee away} So should their merchants, princes, and captains serve them, when they most needed them.

{and their place} See on chap. 2.11.

Verse 18. {Thy shepherds slumber} Thus he derides the king of Assur, and his confidence in his counsellors and peers, see Jer. 23.1. and 10.21. and 22.22. and 50.6. Ezek. 34.2. They are not watchful enough to provide for the safety of Nineveh. Your heads, governors, and officers are dead, or astonished, and out of heart, Exod. 15.16. Psa. 76.6. Thus he speaks to the king of Assyria.

{Nobles} Or valiant ones.

{shall dwell in the dust} As Jer. 51.39. Lie down, and not be able to rise up against the enemies to help you.

{thy people is scattered} There shall be so great a dissipation of Nineveh, and the whole empire, that there shall remain no hope of its recollection and restoration.

Verse 19. {There is no healing} Heb. Wrinkling or contracting: no piece of help or healing in the least degree. See Jer. 8.22. and 46.11.

{thy wound is grievous} Dolorous.

{shall clap their hands} For joy to see your tyranny overthrown, as Psa. 47.1. Lam. 2.15. and applauding God's justice in it.

{for upon whom hath not?} Meaning that there was no people to whom the Assyrians had not done hurt, none free from their tyranny and oppression.

{continually} God then in patience forbore them long. And the Assyrians were the more inexcusable. And God's people must not take offense at his patience, or at their own sufferings, but leave all to God, who best knows when and what is best to do.