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The time in which Nahum prophesied cannot with certainty be known. The Hebrews, ever bold in conjectures, say that he discharged his office of teaching under Manasseh, and that the name of that king was suppressed, because he was unworthy of such an honor, or, because his reign was unfortunate, as he had been led into captivity. When any one asks the Jews a reason, they only say, that it appears so to them. As then there is no reason for this conjecture, we must come to what seems probable.

They who think that he prophesied under Jotham are no doubt mistaken, and can easily be disproved; for he here threatens ruin to the city Nineveh because the Assyrians had cruelly laid waste the kingdom of Israel; and it is for these wrongs that he denounces vengeance: but under Jotham the kingdom of Israel had not been laid waste. We indeed know that the Assyrians were suborned by Ahab, when he found himself unequal to resist the attacks of two neighboring kings, the king of Syria, and the king of Israel. It was then that the Assyrians penetrated into the land of Israel, and in course of time, they desolated the whole kingdom. At this period it was that Nahum prophesied; for it was his object to show, that God had a care for that kingdom, on account of his adoption or covenant; though the Israelites had perfidiously separated themselves from the people of God, yet God's covenant remained in force. His design then was to show, that God was the father and protector of that kingdom. As this was the Prophet's object, it is certain that he taught either after the death of Ahab under Hezekiah, or about that time.¹

He followed Jonah at some distance,² as we may easily learn. Jonah, as we have already seen, pronounced a threatening on the city Nineveh; but the punishment was remitted, because the Ninevites humbled themselves, and suppliantly deprecated the punishment which had been announced. They afterwards returned to their old ways, as it is usually the case. Hence it was, that God became less disposed to spare them. Though indeed they were aliens, yet God was pleased to show them favor by teaching them through the ministry and labors of Jonah: and their repentance was not altogether feigned. Since then they were already endued with some knowledge of the true God, the less excusable was their cruelty, when they sought to oppress the kingdom of Israel. They indeed knew, that that nation was sacred to God: what they did then was in a manner an outrage against God himself.

We now understand at what time it is probable that Nahum performed his office as a teacher; though nothing certain, as I have said at the beginning, can be known: hence it was, that I condemned the Rabbis for rashness on the subject; for they are bold enough to bring any thing forward as a truth, respecting which there is no certainty.

I have already in part stated the design of the Prophet. The sum of the whole is this: When the Assyrians had for some time disturbed the kingdom of Israel, the Prophet arose and exhorted the Israelites to patience, that is, those who continued to be the servants of God; because God had not wholly forsaken them, but would undertake their cause, for they were under his protection. This is the substance of the whole.

With regard to Nineveh, we have already stated that it was the capital of the empire, as long as the Assyrians did bear rule: for Babylon was a province; that is, Chaldea, whose metropolis was Babylon, was one of the provinces of the empire. The kingdom was afterwards taken away from Meroc-baladan. Some think that Nabuchodonosor was the first monarch of Chaldea. But I bestow no great pains on this subject. It may be, that Meroc-baladan had two names, and this was very common; as we know that the kings of Egypt were called Pharaohs; so the Assyrians and Chaldeans, though otherwise called at first, might have taken a common royal name. Now Nineveh was so celebrated, that another kingdom could not have been established by the Babylonians without demolishing that city. We indeed know that it was very large, as we have stated in explaining Jonah. It was, as profane writers have recorded, nearly three days' journey in circumference. Then its walls were one hundred feet high, and so wide, that chariots could pass one another without coming in contact: there were one thousand and five hundred towers. We hence see that it was not without reason that this city was formerly so celebrated.

They say that Ninus was its founder, but this is proved to be a mistake by the testimony of Moses in Genesis 10. They also imagine that emiramis was the first queen of Babylon, and that the city was built by her: but this is a fable. It may have been that she enlarged the city; but it was Babylon many ages before she was born. So also Ninus may have increased and adorned Nineveh; but the city was founded before his birth. Profane authors call it Ninus, not Nineveh; probably the Hebrew name was corrupted by them, as it is often the case. However this may be, it is evident, that when Meroc-baladan, or his son, who succeeded him, wished to fix the seat of the empire at Babylon, he was under the necessity of destroying Nineveh to prevent rivalry. It thus happened, that the city was entirely demolished. Of this destruction, as we shall see, Nahum prophesied.

1.. The burden of Nineveh. The book of the vision of Nahum the Elkoshite.

1. Onus Nineveh: Liber visionis Nahum Helkosi:

Though a part of what is here delivered belongs to the Israelites and to the Jews, he yet calls his Book by what it principally contains; he calls its the burden of Nineveh Of this word ms', mesha, we have spoken elsewhere. Thus the Prophets call their prediction, whenever they denounce any grievous and dreadful vengeance of God: and as they often threatened the Jews, it hence happened, that they called, by way of ridicule, all prophecies by this name ms', mesha, a burden.³ But yet the import of the word is suitable. It is the same thing as though Nahum had said that he was sent by God as a herald, to proclaim war on the Ninevites for the sake of the chosen people. The Israelites may have hence learnt how true and unchangeable God was in his covenant; for he still manifested his care for them, though they had by their vices alienated themselves from him.

He afterwards adds, sphr chzvn, sapher chezun, the book of the vision This clause signifies, that he did not in vain denounce destruction on the Ninevites, because he faithfully delivered what he had received from God. For if he had simply prefaced, that he threatened ruin to the Assyrian,, some doubt might have been entertained as to the event. But here he seeks to gain to himself authority by referring to God's name; for he openly affirms that he brought nothing of his own, but that this burden had been made known to him by a celestial oracle: for chzh, cheze, means properly to see, and hence in Hebrew a vision is called chzvn, chezun,. But the Prophets, when they speak of a vision, do not mean any fantasy or imagination, but that kind of revelation which is mentioned in Numbers 14, where God says, that he speaks to his Prophets either by vision or by dream. We hence see why this was added — that the burden of Nineveh was a vision; it was, that the Israelites might know that this testimony respecting God's vengeance on their enemies was not brought by a mortal man, and that there might be no doubt but that God was the author of this prophecy.

Nahum calls himself an Elkoshite. Some think that it was the name of his family. The Jews, after their manner, say, that it was the name of his father; and then they add this their common gloss, that Elkos himself was a Prophet: for when the name of a Prophet's father is mentioned, they hold that he whose name is given was also a Prophet. But these are mere trifles: and we have often seen how great is their readiness to invent fables. Then the termination of the word leads us to think that it was, on the contrary, the proper name of a place; and Jerome tells us that there was in his time a small village of this name in the tribe of Simon. We must therefore understand, that Nahum arose from that town, and was therefore called "the Elkoshite."⁴ Let us now proceed —

2. God is jealous, and the Lord revengeth; the Lord revengeth, and is furious; the Lord will take vengeance on his adversaries, and he reserveth wrath for his enemies.

2. Deus aemulator (sic vertunt,) et ulciscens Jehova; ulciscens Jehova, et Dominus irae (vel, possidens iram;) ulciscens Jehova hostes suos, et servans (vel, responens) idem (vel, ipse) inimicis suis.

Nahum begins with the nature of God, that what he afterwards subjoins respecting the destruction of Nineveh might be more weighty, and produce a greater impression on the hearers. The preface is general, but the Prophet afterwards applies it to a special purpose. If he had only spoken of what God is, it would have been frigid at least it would have been less efficacious; but when he connects both together, then his doctrine carries its own force and power. We now apprehend the design of the Prophet. He might indeed have spoken of the fall of the city Nineveh: but if he had referred to this abruptly, profane men might have regarded him with disdain; and even the Israelites would have been perhaps less affected. This is the reason why he shows, in a general way, what sort of Being God is. And he takes his words from Moses; and the Prophets are wont to borrow from him their doctrine:⁵ and it is from that most memorable vision, when God appeared to Moses after the breaking of the tables. I have therefore no doubt but that Nahum had taken from Exodus 34 what we read here: he does not, indeed, give literally what is found there; but it is sufficiently evident that he paints, as it were, to the life, the image of God, by which his nature may be seen.

He says first, that God is jealous; (amulus — emulous); for the verb qn', kona, means to irritate, and also to emulate, and to envy. When God is said to be qnv', konua, the Greeks render it jealous, zeloten, and the Latins, emulous, (amulatorem) But it properly signifies, that God cannot bear injuries or wrongs. Though God then for a time connives at the wickedness of men? he will yet be the defender of his own glory. He calls him afterwards the avenger, and he repeats this three times, Jehovah avengeth, Jehovah avengeth and possesseth wrath, he will avenge. When he says that God keeps for his enemies, he means that vengeance is reserved for the unbelieving and the despisers of God. There is the same mode of speaking in use among us, Je lui garde, et il la garde a ses ennemis. This phrase, in our language, shows what the Prophet means here by saying, that God keeps for his enemies. And this awful description of God is to be applied to the present case, for he says that he proclaims war against the Ninevites, because they had unjustly distressed the Church of God: it is for this reason that he says, that God is jealous, that God is an avenger; and he confirms this three times, that the Israelites might feel assured that this calamity was seriously announced; for had not this representation been set before them, they might have thus reasoned with themselves, — "We are indeed cruelly harassed by our enemies; but who can think that God cares any thing for our miseries, since he allows them so long to be unavenged?" It was therefore necessary that the Prophet should obviate such thoughts, as he does here. We now more fully understand why he begins in a language so vehement, and calls God a jealous God, and an avenger.

He afterwards adds, that God possesses wrath I do not take chmh, cheme, simply for wrath, but the passion or he it of wrath. We ought not indeed to suppose, as it has been often observed, that our passions belong to God; for he remains ever like himself. But yet God is said to be for a time angry, and for ever towards the reprobate, for he is our and their Judge. Here, then, when the Prophet says, that God is the Lord of wrath, or that he possesses wrath, he means that he is armed with vengeance and that, though he connives at the sins of men, he is not yet indifferent, nor even delays because he is without power, or because he is idle and careless, but that he retains wraths as he afterwards repeats the same thing, He keeps for his enemies⁶ In short, by these forms of speaking the Prophet intimates that God is not to be rashly judged of on account of his delay, when he does not immediately execute His judgments; for he waits for the seasonable opportunity. But, in the meantime there is no reason for us to think that he forgets his office when he suspends punishment, or for a season spares the ungodly. When, therefore, God does not hasten so very quickly, there is no ground for us to think that he is indifferent, because he delays his wrath, or retains it, as we have already said; for it is the same thing to retain wrath, as to be the Lord of wrath, and to possess it. It follows —

3. The Lord is slow to anger, and great in power, and will not at all acquit the wicked: the Lord hath his way in the whirlwind and in the storm, and the clouds are the dust of his feet.

3. Jehova tardus iris (ad verbum, sed, tardus ad iram) et magnus robore; et purgando non purgabit; Jehova in turbine et tempestate via ejus, et nubes pulvis pedum ejus.

The Prophet goes on with the same subject; and still longer is the preface respecting the nature of God, which however is to be applied, as I have said, to the special objects which hereafter he will state. He says here that God is slow to wrath Though this saying is taken also from Moses yet the Prophet speaks here for the purpose of anticipating an objection; for he obviates the audacity of the ungodly who daringly derided God, when any evil was denounced on them, — Where is the mercy of God? Can God divest himself of his kindness? He cannot deny himself. Thus profane men, under the pretense of honoring God, cast on him the most atrocious slander, for they deprive him of his own power and office: and there is no doubt but that this was commonly done by many of the ungodly in the age of our Prophet. Hence he anticipates this objection, and concedes that God is slow to wrath. There is then a concession here; but at the same time he says that God is great in strength, and this he says, that the ungodly may not flatter and deceive themselves, when they hear these high attributes given to God, that he is patient, slow to wrath, merciful, full of kindness. "Let them," he says, "at the same time remember the greatness of God's power, that they may not think that they have to do with a child."

We now then see the design of the Prophet: for this declaration — that God hastens not suddenly to wrath, but patiently defers and suspends the punishment which the ungodly deserve. This declaration would not have harmonized with the present argument, had not the Prophet introduced it by way of concession; as though he said, — "I see that the world everywhere trifle with God, and that the ungodly delude themselves with such Sophistries, that they reject all threatening. I indeed allow that God is ready to pardon, and that he descends not to wrath, except when he is constrained by extreme necessity: all this is indeed true; but yet know, that God is armed with his own power: escape then shall none of those who allow themselves the liberty of abusing his patience, notwithstanding the insolence they manifest towards him."

He now adds, By clearing he will not clear. Some translate, "The innocent, he will not render innocent." But the real meaning of this sentence is the same with that in Exodus 34; and what Moses meant was, that God is irreconcilable to the impenitent. It has another meaning at the end of Joel 3, where it is said, I will cleanse the blood which I have not cleansed.' On that text interpreters differ; because they regard not the change in the tense of the verb; for God means, that he would cleanse the filth and defilements of his Church, which he had not previously cleansed. But Moses means, that God deals strictly with sinners, so as to remit no punishment. By clearing then I will not clear; that is, God will rigidly demand an account of all the actions of men; and as there is nothing hid from him, so everything done wickedly by men must come forth, when God ascends his tribunal; he will not clear by clearing, but will rigidly execute his judgment.

There seems to be some inconsistency in saying, — that God is reconcilable and ready to pardon, — and yet that by clearing he will not clear. But the aspect of things is different. We have already stated what the Prophet had in view: for inasmuch as the ungodly ever promise impunity to themselves, and in this confidence petulantly deride God himself, the Prophet answers them, and declares, that there was no reason why they thus abused God's forbearance, for he says, By clearing he will not clear, that is, the reprobate: for our salvation consists in a free remission of sins; and whence comes our righteousness, but from the imputation of God, and from this — that our sins are buried in oblivion? yea, our whole clearing depends on the mercy of God. But God then exercises also his judgment, and by clearing he clears, when he remits to the faithful their sins; for the faithful by repentance anticipate his judgment; and he searches their hearts, that he may clear them. For what is repentance but condemnation, which yet turns out to be the means of salvation? As then God absolves none except the condemned, our Prophet here rightly declares, that by clearing he will not clears that is, he will not remit their sins, except he tries them and discharges the office of a judge; in short, that no sin is remitted by God which he does not first condemn. But with regard to the reprobate, who are wholly obstinate in their wickedness, the Prophet justly declares this to them, — that they have no hope of pardon, as they perversely adhere to their own devices, and think that they can escape the hand of God: the Prophet tells them that they are deceived, for God passes by nothing, and will not blot out one sin, until all be brought to mind.

He afterwards says, that the way of God is in the whirlwind and the tempest; that is, that God, as soon as he shows himself, disturbs the whole atmosphere, and excites storms and tempests: and this must be applied to the subject in hand; for the appearance of God is in other places described as lovely and gracious: nay, what else but the sight of God exhilarated the faithful? As soon as God turns away his face, they must necessarily be immersed in dreadful darkness, and be surrounded with horrible terrors. Why then does the Prophet say here, that the way of God is in the whirlwind and storms? Even because his discourse is addressed to the ungodly, or to the despisers of God himself, as in Psalm 18; where we see him described as being very terrible, — that clouds and darkness are around him, that he moves the whole earth, that he thunders on every side, that he emits smoke frown his nostrils, and that he fills the whole world with fire and burning. For what purpose was this done? Because David's object was to set forth the judgments of God, which he had executed on the ungodly. So it is in this place; for Nahum speaks of the future vengeance, which was then nigh the Assyrians; hence he says, The way of God is in the whirlwind and tempest; that is, when God goes forth, whirlwinds and tempests are excited by his presence, and the whole world is put in confusion.

He adds, that the clouds are the dust of his feet When any one with his feet only moves the dust within a small space, some dread is produced: but God moves the dust, not only in one place, — what then? he obscures, and thus covers the whole heaven, The clouds then are the dust of his feet⁷ We now apprehend the whole meaning of the Prophet, and the purpose for which this description is given. Of the same import is what follows —

4. He rebuketh the sea, and maketh it dry, and drieth up all the rivers: Bashan languisheth, and Carmel, and the flower of Lebanon languisheth.

4. Increpat mare et arefaciet illud (hoc est, simulac mare increpuerit, arefaciet;) et omnia flumina exiccat, infirmatur (vel aboletur) Basan et Carmelus, et germen Libani aboletur (vel, infirmatur, est idem verbum.)

Nahum continues his discourse, — that God, in giving proof of his displeasure, would disturb the sea or make it dry. There may be here an allusion to the history, described by Moses; for the Prophets, in promising God's assistance to his people, often remind them how God in a miraculous manner brought up their fathers from Egypt. As then the passage through the Red Sea was in high repute among the Jews, it may be that the Prophet alluded to that event, (Exodus 14:22.) But another view seems to me more probable. We indeed know how impetuous an element is that of the sea; and hence in Jeremiah 5, God, intending to set forth his own power, says, that it is in his power to calm the raging of the sea, than which nothing is more impetuous or more violent. In the same manner also is the majesty of God described in Job 28. The meaning of this place, I think, is the same, — that God by his chiding makes the sea dry,⁸ and that he can dry up the rivers That the prophet connects rivers with the sea, confirms what I have just said, — that the passage through the Red Sea is not here referred to; but that the object is to show in general how great is God's power in governing the whole world.

To the same purpose is what he adds, Bashan shall be weakened, and Carmel, and the branch of Lebanon shall be weakened, or destroyed. By these words he intimates, that there is nothing so magnificent in the world, which God changes not, when he gives proofs of his displeasure; as it is said in Psalm 104,

Send forth thy Spirit, and they shall be renewed;'

and again, Take away thy Spirit,' or remove it, and all things will return to the dust;' yea, into nothing. So also Nahum says in this place, "As soon as God shows his wrath, the rivers will dry up, the sea itself will become dry, and then the flowers will fade and the grass will wither;" that is, though the earth be wonderfully ornamented and replenished, yet all things will be reduced to solitude and desolation whenever God is angry. And he afterwards adds —

5. The mountains quake at him, and the hills melt, and the earth is burned at his presence, yea, the world, and all that dwell therein.

5. Montes concutientur ab eo (vel, contremiscent, quanquam notat continuum actum; sensus est igitur, montes contremiscere ad nutum ejus,) et colles dissolvent se (hoc est, solvuntur, vel, liquefiunt,) et ardet terra a facie ejus, et orbis et omnes qui habitant in eo.

Nahum continues still on the same subject, — that when God ascended his tribunal and appeared as the Judge of the world, he would not only shake all the elements, but would also constrain them to change their nature. For what can be less consonant to nature than for mountains to tremble, and for hills to be dissolved or to melt? This is more strange than what we can comprehend. But the Prophet intimates that the mountains cannot continue in their own strength, but as far as they are sustained by the favor of God. As soon, then, as God is angry, the mountains melt like snow, and flow away like water. And all these things are to be applied to this purpose, and are designed for this end, — that the wicked might not daringly despise the threatening of God, nor think that they could, through his forbearance, escape the punishment which they deserved: for he will be their Judge, however he may spare them; and though God is ready to pardon, whenever men hate themselves on account of their sins, and seriously repent; he will be yet irreconcilable to all the reprobate and the perverse. The mountains, then, before him tremble, and the hills dissolve or melt.

This useful instruction may be gathered from these words, that the world cannot for a moment stand, except as it is sustained by the favor and goodness of God; for we see what would immediately be, as soon as God manifests the signals of his judgment. Since the very solidity of mountains would be as snow or wax, what would become of miserable men, who are like a shadow or an apparition? They would then vanish away as soon as God manifested his wrath against them, as it is so in Psalm 39, that men pass away like a shadow. This comparison ought ever to be remembered by us whenever a forgetfulness of God begins to creep over us, that we may not excite his wrath by self-complacencies, than which there is nothing more pernicious. Burned,⁹ then shall be the earth, and the world, and all who dwell on it

Grant, Almighty God, that as thou settest before us here as in a mirror how dreadful thy wrath is, we may be humbled before thee, and of our ownselves cast ourselves down, that we may not be laid prostrate by thy awful power, — O grant, that we may by this instruction be really prepared for repentance, and so suppliantly deprecate that punishment which we daily deserve through our transgressions, that in the meantime we may be also transformed into the image of thy Son, and put off all our depraved lusts, and be cleansed from our vices, until we shall at length appear in confidence before thee, and be gathered among thy children, that we may enjoy the eternal inheritance of thy heavenly kingdom, which has been obtained for us by the blood of thy Son. Amen.

6. Who can stand before his indignation? and who can abide in the fierceness of his anger? his fury is poured out like fire, and the rocks are thrown down by him.

6. Coram indignatione ejus quis stabit? Et quis consistet in furore irae ejus? Furor ejus effunditur tanquam ignis, et rupes solvuntur ab eo.

The Prophet shows here why he gave in the part noticed in the last lecture, such an awful description of God; it was that men might know, that when they shall come before his tribunal, no one will be able to stand unless supported by his favor. Of the Prophet's main object we have sufficiently spoken, nor is it necessary to repeat here what has been stated. It is enough to bear this in mind, — that as the enemies of the Church relied on their power; and daringly and immoderately raged against it, the judgment of God is here set before them, that they might understand that an account was to be rendered to him whose presence they were not able to bear. But the question has more force than if the Prophet had simply said, that the whole world could not stand before God: for he assumes the character of one adjuring. After having shown how terrible God is, he exclaims, Who shall stand before his indignation? and who shall be able to bear his wrath?¹⁰ for his indignation, he says, is poured forth as fire. The Hebrew interpreters have here toiled in vain: as the verb ntk, nutae, means to pour forth it seems to them an inconsistent expression, that the wrath of God should be poured forth as fire; for this would be more suitably said of some metal than of fire. But to be poured forth here is nothing else than to be scattered far and wide. Poured forth then is thy wrath as fire; that is, it advances every moment, as when a fire seizes a whole forest; and when it grows strong, we know how great is its violence, and how suddenly it spreads here and there. But if a different meaning be preferred, I do not much object to it, "His wrath, which is like fire, is poured out."

Some think that the Prophet alludes to lightnings, which, as it were, melt through the air, at least as they appear to us. But as the meaning of the Prophet is sufficiently evident, there is no need of anxiously inquiring how fire is poured out: for I have already mentioned, that the Prophet means no other thing than the wrath of God spreads itself, so that it immediately takes hold, not only of one city but also of the widest regions and of the whole world, and is therefore like fire, for it passes through here and there, and that suddenly.

He then says, that rocks are also broken or dissolved before him We must be aware how great our brittleness is. Since there is no hardness which melts not before God, how can men, who flow away of themselves like water, be so daring as to set themselves up against him? We hence see that the madness of men is here rebuked, who, trusting in their own strength, dare to contend even with God, because they forget their own frailty. This is the import of the whole. It now follows —

7. The Lord is good, a strong hold in the day of trouble; and he knoweth them that trust in him.

7. Bonus Jehova ad fortitudinem in die angustiae, et cognoscens sperantes in se.

The Prophet expresses more clearly here what we referred to in our last lecture, — that God is hard and severe toward refractory men, and that he is merciful and kind to the teachable and the obedient, — not that God changes his nature, or that like Proteus he puts on various forms; but because he treats men according to their disposition.¹¹ As then the Prophet has hitherto taught us, that God's wrath cannot be sustained by mortals; so now, that no one might complain of extreme rigor, he, on the other hand, shows that God favors what is right and just, that he is gentle and mild to the meek, and therefore ready to bring help to the faithful, and that he leaves none of those who trust in him destitute of his aid.

First, by saying that God is good, he turns aside whatever might be objected on the ground of extreme severity. There is indeed nothing more peculiar to God than goodness. Now when he is so severe, that the very mention of his name terrifies the whole world, he seems to be in a manner different from himself. Hence the Prophet now shows that whatever he had hitherto said of the dreadful judgment of God, is not inconsistent with his goodness. Though God then is armed with vengeance against his enemies he yet ceases not to be like himself, nor does he forget his goodness. But the Prophet does here also more fully confirm the Israelites and the Jews in the belief, that God is not only terrible to the ungodly, but that, as he has promised to be the guardian of his Church, he would also succor the faithful, and in time alleviate their miseries. Good then is Jehovah; and it is added for help The intention of the Prophet may be hence more clearly understood, when he says that he is for strength in the day of distress; as though he said, — "God is ever ready to bring help to his people:"¹² And he adds, in the day of distress, that the faithful may not think that they are rejected, when God tries their patience by adversities. How much soever then God may subject his people to the cross and to troubles, he still succors them in their distress.

He lastly adds, He knows them who hope in him. This to know, is no other thing than not to neglect them. Hence God is said to know them who hope in him, because he always watches over them, and takes care of their safety: in short, this knowledge is nothing else but the care of God, or his providence in preserving the faithful. The Prophet, at the same time, distinguishes the godly and sincere worshipers of God from hypocrites: when God leaves many destitute who profess to believe in him, he justly withholds from them his favor, for they do not from the heart call on him or seek him.

We now then understand the Prophet's meaning. He shows, on the one hand, that God is armed with power to avenge his enemies; And, on the other, he shows that God, as he has promised, is a faithful guardian of his Church. How is this proved? He sets before us what God is, that he is good; and then adds, that he is prepared to bring help. But he does not in vain mention this particular, — that he takes care of the faithful, who truly, and from the heart, hope in him; it is done, that they may understand that they are not neglected by God, and also that hypocrites may know that they are not assisted, because their profession is nothing else but dissimulation, for they hope not sincerely in God, however they may falsely boast of his name. It now follows —

8. But with an overrunning flood he will make an utter end of the place thereof, and darkness shall pursue his enemies.

8. Et cum inundatione (vel, per inundationem) transiens consumptionem faciet locoejus; et inimicos ejus persequentur tenebrae (vel, persequi faciet inimicos suos a tenebris.)

The Prophet goes on with the same subject, — that God can easily preserve his people, for he is armed with power sufficient to overcome the whole world. But the Prophet now includes the two things which have been mentioned: Having spoken in general of God's wrath, and of his goodness towards the faithful, he now applies his doctrine to the consolation of his chosen people. It is then a special application of his doctrine, when he says, By inundation, he, passing through, will make a consummation in her place There is a twofold interpretation of this verse.

Some make this distinction, — that God, as it were, in passing through, would consume the land of Israel and Judah, but that perpetual darkness would rest on his enemies. Hence they think, that the distress of the chosen people is distinguished from the overthrow of the kingdom of Asshur, for God would only for a time punish his own people, while he would give up profane and reprobate men to endless destruction. Then, by passing through, must be understood, according to these interpreters, a temporary distress or punishment; and by darkness, eternal ruin, or, so to speak, irreparable calamities. But the Prophet, I doubt not, in one connected sentence, denounces ultimate ruin on the Assyrians. By inundation, then, he, in passing, will make a consummation in her place; that is, God will suddenly overwhelm the Assyrian, as though a deluge should rise to cover the whole earth. He intimates, that God would not punish the Assyrians by degrees, as men sometimes do, who proceed step by step to avenge themselves, but suddenly. God, he says, will of a sudden thunder against the Assyrians, as when a deluge comes over a land. Hence this passing of God is opposed to long or slow progress; as though he said — "As soon as God's wrath shall break forth or come upon the Assyrians, it will be all over, for a consummation will immediately follow: by inundation, he, passing through, will make a consummation in her place."¹³ By place he means the ground; as though he had said that God would not only destroy the face of the land, but would also destroy the very grounds and utterly demolish it. A feminine pronoun is here added, because he speaks of the kingdom or nation, as it is usual in Hebrew. But it ought especially to be noticed that the Prophet threatens the Assyrians, that God would entirely subvert them, that he would not only demolish the surface, as, when fire or waters destroy houses, but that the Lord would reduce to nothing the land itself, even the very ground.

He adds, And pursue his enemies shall darkness He has designated the Assyrians only by a pronoun, as the Hebrews are wont to do; for they set down a pronoun relative or demonstrative, and it is uncertain of whom they speak; but they afterwards explain themselves. So does the Prophet in this place; for he directs his discourse to the Israelites and the Jews, and he begins by announcing God's vengeance on Nineveh and its monarchy; but now he speaks as of a thing sufficiently known and adds, Pursue shall darkness the enemies of God By this second clause he intimates that the ruin of that kingdom would be perpetual. As then he had said that its destruction would be sudden, as God would, as it were, in a moment destroy the whole land; so now he cuts off from them every hope, that they might not think that they could within a while gather strength and rise again as it is the case with the wicked, who ever contend against God. The Prophet then shows that evil which God would bring on them would be without remedy. Some render the verb yrrph, iredaph, transitively in this form, "He will pursue his enemies by darkness:" but as to the meaning of the Prophet there is but little or no difference; I therefore leave the point undecided. On the subject itself there is nothing ambiguous; the import of what is said is, — that God would, by a sudden inundation, destroy his enemies, — and that he would destroy them without affording any hope of restoration, for perpetual darkness would follow that sudden deluge. He afterwards adds —

9. What do ye imagine against the Lord? he will make an utter end: affliction shall not rise up the second time.

9. Quid cogitatis contra Jehovam? Consumptionem ipse facit; non consurget iterum afflictio.

Some interpreters so consider this verse also, as though the Prophet had said, that the calamity of the chosen people would not be a destruction, as God would observe some moderation and keep within certain limits. The unbelieving, we know, immediately exult, whenever the children of God are oppressed by adverse things, as though it were all over with the Church. Hence the Prophet here, according to these interpreters, meets and checks this sort of petulance, What imagine ye against God? He will indeed afflict his Church, but he will not repeat her troubles, for he will be satisfied with one affliction. They also think that the kingdom of Judah is here compared with the kingdom of Israel: for the kingdom of Israel had been twice afflicted: for, first, four tribes had been led away, and then the whole kingdom had been overturned. As then one calamity had been inflicted by Shalmanezar, and another by Tiglathpilezar, they suppose that there is here an implied comparison, as though the Prophet said, "God will spare the kingdom of Judah, and will not repeat his vengeance, as it happened to the kingdom of Israel." But this meaning is forced and too far-fetched. The Prophet then, I doubt not, continues here his discourse, and denounces perpetual ruin on the enemies of the Church. He says first, What imagine ye against Jehovah? He exults over the Assyrians, because they thought that they had to do only with mortals, and also with a mean people, and now worn out by many misfortunes. For we know that the kingdom of Judah had been weakened by many wars before the Assyrians made an irruption into the land: they had suffered two severe and grievous attacks from their neighbors, the king of Israel and the king of Syria; for then it was that they made the Assyrians their confederates. When therefore the Assyrians came against Judea, they thought that they would have no trouble in obtaining victory, as they engaged in war with an insignificant people, and as we have said, worn out by evils. But the Prophet shows here that the war was with the living God, and not with men, as they falsely thought. What then imagine ye against Jehovah? as though he said, "Know ye not that this people are under the care and protection of God? Ye cannot then attack the kingdom of Judah without having God as your opponent. As it is certain that this people are defended by a divine power, there is no reason for you to think that you will be victorious." At the same time, I know not why the Prophet's words should be confined to the tribe of Judah, since the purpose was to comfort the Israelites as well as the Jews.

Now this is a very useful doctrine; for the Prophet teaches us in general, that the ungodly, whenever they harass the Church, not only do wrong to men, but also fight with God himself; for he so connects us with himself, that all who hurt us touch the apple of his eye, as he declares in another place, (Zechariah 2:8.) We may then gather invaluable comfort from these words; for we can fully and boldly set up this shield against our enemies, — that they devise their counsels, and make efforts against God, and assail him; for he takes us under his protection for this end, that whenever we are injured, he may stand in the middle as our defender. This is one thing.

Now in the second clause he adds, that he will make a complete end, Rise up again shall not distress; that is, God is able to reduce you to nothing, so that there will be no need to assail you the second time. This passage, we know, has been turned to this meaning, — that God does not punish men twice nor exceed moderation in his wrath: but this is wholly foreign to the mind of the Prophet. I have also said already that I do not approve of what others have said, who apply this passage to the Church and especially to the kingdom of Judah. For I thus simply interpret the words of the Prophet, — that God can with one onset, when it seems good to him, so destroy his enemies, that there will be no need of striving with them the second time: Il n'y faudra plus retourner, as we say in our language. God then will make a full end; that is, he will be able in one moment to demolish his enemies and the ruin will be complete, that is, the wasting will be entire. There will be no distress again or the second time; for it will be all over with the enemies of God; not that God observes always the same rule when he punishes his enemies, nor does Nahum here prescribe any general rule; but he simply means, that God, whenever it pleases him, instantly destroys his enemies. He afterwards adds —

10. For while they be folden together as thorns, and while they are drunken as drunkards, they shall be devoured as stubble fully dry.

10. Qui ad spinas perplexas et tanquam potatione sua ebrios (vel, et ebrios ubi inebriati fuerint; potest enim duplex sensus; postea) devorabuntur tanquam stipulae ariditatis planae (vel, quasi stipula ariditatis in plenitudine, vel, arida in plenitudine.)

He goes on with this same subject, — that Gods when he pleases to exercise his power, can, with no difficulty, consume his enemies: for the similitude, which is here added, means this, — that nothing is safe from God's vengeance; for by perplexed thorns he understands things difficult to be handled. When thorns are entangled, we dare not, with the ends of our fingers, to touch their extreme parts; for wherever we put our hands, thorns meet and prick us. As then pricking from entangled thorns make us afraid, so none of us dare to come nigh them. Hence the Prophet says, they who are as entangled thorns; that is "However thorny ye may be, however full of poison, full of fury, full of wickedness, full of frauds, full of cruelty, ye may be, still the Lord can with one fire consume you, and consume you without any difficulty." They were then as entangled thorns.

And then, as drunken by their own drinking. If we read so, the meaning is, — God or God's wrath will come upon you as on drunker men; who, though they exult in their own intemperance, are yet enervated, and are not fit for fighting, for they have weakened their strength by extreme drinking. There seems indeed to be much vigor in a drunken man, for he swaggers immoderately and foams out much rage; but yet he may be cast down by a finger; and even a child can easily overcome a drunken person. It is therefore an apt similitude, — that God would manage the Assyrians as the drunken are wont to be managed; for the more audacity there is in drunken men, the easier they are brought under; for as they perceive no danger, and are, as it were, stupefied, so they run headlong with greater impetuosity. "In like manners" he says, "extreme satiety will be the cause of your ruin, when I shall attack you. Ye are indeed very violent; but all this your fury is altogether drunkenness: Come, he says, to you shall the vengeance of God as to those drunken with their own drinking¹⁴

Some render the last words, "To the drunken according to their drinking;" and this sense also is admissible; but as the Prophet's meaning is still the same, I do not contend about words. Others indeed give to the Prophet's words a different sense: but I doubt not but that he derides here that haughtiness by which the Assyrians were swollen, and compares it to drunkenness; as though he said, "Ye are indeed more than enough inflated and hence all tremble at your strength; but this your excess rather debilitates and weakens your powers. When God then shall undertake to destroy you as drunken men, your insolence will avail you nothing; but, on the contrary, it will be the cause of your ruin as ye offer yourselves of your own accord; and the Lord will easily cast you down, as when one, by pushing a drunken man, immediately throws him on the ground."

And these comparisons ought to be carefully observed by us: for when there seems to be no probability of our enemies being destroyed, God can with one spark easily consume them. How so? for as fire consumes thorns entangled together, which no man dares to touch, so God can with one spark destroy all the wicked, however united together they may be. And the other comparison affords us also no small consolation; for when our enemies are insolent, and throw out high swelling words, and seem to frighten and to shake the whole world with their threatening, their excess is like drunkenness; there is no strength within; they are frantic but not strong, as is the case with all drunken men.

And he says, They shall be devoured as stubble of full dryness ml', mela, means not only to be full, but also to be perfect or complete. Others render the words, "As stubble full of dryness," but the sense is the same. He therefore intimates, that there would be nothing to prevent God from consuming the enemies of his Church; for he would make dry their whole vigor, so that they would differ nothing from stubble, and that very dry, which is in such a state, that it will easily take fire. It follows —

11. There is one come out of thee, that imagineth evil against the Lord, a wicked counsellor.

11. Ex te egressus est cogitans (vel, consultans) contra Jehovam malum, consultor Beliiaal (hoc est, impius, vel, perversus; alii vertunt, Nihili.)

The Prophet now shows why God was so exceedingly displeased with the Assyrians, and that was, because he would, as a protector of his Church, defend the distressed against those who unjustly oppressed them. The Prophet then designed here to give the Jews a firm hope, so that they might know that God had a care for their safety; for if he had only threatened the Assyrians without expressing the reason, of what avail could this have been to the Jews? It is indeed gratifying and pleasing when we see our enemies destroyed; but this would be a cold and barren comfort, except we were persuaded that it is done by God's judgment, because he loves us, because he would defend us, having embraced us with paternal love; but when we know this, we then triumph even when in extreme evils. We are indeed certain of our salvation, when God testifies, and really proves also, that he is not only propitious to us, but that our salvation is an object of his care. This is the Prophet's design when he thus addresses Nineveh.

From thee has gone forth a devisor of evil against Jehovah, an impious adviser The manner of speaking is much more emphatical, when he says, that the Assyrians consulted against God, than if he had said, that they had consulted against the Jews, or consulted against the chosen people of God.

But though this was said of the Jews, let us yet remember that it belongs also to us. The Prophet confirms the doctrine which I lately alluded to, that whenever the ungodly cause trouble to us, they carry on war with God himself, that whenever they devise any evil against us, they run headlong against him. For God sets up himself as a shield, and declares, that he will protect under the shadow of his wings all those who commit themselves to his protection. If we then lie hid under the guardianship of God, and flee to him in all our adversities, and while patiently enduring all wrongs, implore his protection and help, whosoever then will rise up against us will have God as his enemy. Why so? because he consults against him. And this reason shows, that whatever the Prophet has hitherto said against the Assyrians ought to be extended indiscriminately to all the enemies of the Church. For why did God threaten the Assyrians with a sudden inundation and with perpetual darkness? The reason is here subjoined, — because they consulted against him and his Church. The same thing then will also happen to our enemies, provided we remain quiet, as it has been said, under the protection of God.

But when he says that he had gone forth from that city who contrived evil against Jehovah, — this ought not to be confined to Sennacherib, but must rather be viewed as common to all the Assyrians; as though he said, "Thou produces the fruit which thou shalt eat; for from thee will arise the cause of thy ruin. There is no reason for thee to expostulate with God, as though he cruelly raged against thee; for from thee has gone forth he who devised evil against Jehovah: thou reapest now the reward worthy of thy bringing forth; for where have originated counsels against the Church of God, except in thine own bosom, and in thine own bowels? The evil then which has proceeded from thee shall return on thine own head."

He then adds, An impious consulter, or counselor, vlyl yvph, ivots beliol. Respecting the word vlyl, beliol, the Hebrews themselves are not agreed. There are those who suppose it to be a compound word, vl yl, It profits not; and they think that it is applied to designate things of nought as well as men of nought.¹⁵ There are others who, like Jerome, render it, Without a yoke, but without reason. Then Beliol, is properly a vain thing, which is wholly unsubstantial; and so it designates a man in whom there is no integrity. It is also applied to all the wicked, and to their crimes: hence a thing or work of Belial is said to be any heinous sin or a detestable crime; and the man who acts perversely and wickedly is called Belial. And Paul takes Belial simply for the very gravity of Satan, and of all the wicked; for he opposes Belial to Christ, (2 Corinthians 6:15.) We now then understand the meaning of the Prophet to be this, — that God denounces war on the Assyrians, because they made war unjustly on his people, and consulted not only against the Jews, but also against God, who had taken them, as it has been stated, under his own keeping and protection. It follows —

12. Thus saith the Lord; Though they be quiet, and likewise many, yet thus shall they be cut down, when he shall pass through. Though I have afflicted thee, I will afflict thee no more.

12. Sic dixit Jehovah, Si tranquilli fuerint, utcunque fuerint multi (vel, potentes;) sic etiam tollentur et transibit: et si afflixerim te, non affligam te amplius.

The Prophet pursues here the same subject; but expresses more clearly what might have been doubtful, — that whatever strength there might be in the Assyrians, it could not resist the coming of God's vengeance. For thus saith Jehovah, Though they be quiet and also strong, etc. I cannot now finish this subject, but will only say this, — The Prophet intimates that though Nineveh promised to itself a tranquil state, because it was well fortified, and had a wide and large extent of empire, yet this thy peace, he says, or this thy confidence and security, shall not be an impediment, that the hand of God should not be extended to thee. Though, then, they be many or strong etc.; for we can render rvym, rebim, strong as well as many; but either would suit this place; for we understand the Prophet's meaning to be, that all God's enemies would be cut off, however secure they might be, while depending on their own strength and fortresses. The rest to-morrow.

Grant, Almighty God, that inasmuch as thou sees thy enemies at this day raging with cruel, yea, with diabolic fury against thy Church, we may find thee to be the same as the faithful in all former ages had found thee, even a defender of the safety of those who truly, and with a sincere heart, called on thee, and sought thee in extreme necessity; and do thou, at this day, stretch forth thine hand, and so restrain the fury which thou sees is against all thy servants and thy children, that the wicked may at length really find, even to their ruin, that they fight not with miserable mortals, disheartened and without defense, but with thine ineffable power, that they may be confounded, though not ashamed, and that, however they may glamour against thee and thine invincible hand, they may yet become an example and a manifest evidence, that thou art not only faithful in thy promises, but also armed with power, by which thou canst execute whatsoever thou hast promised respecting the preservation of thy Church, until thou at length gatherest us into that blessed rest, which has been provided for us by the blood of thy Son. Amen.