Commentaries on the rest of the Bible (~45 volumes)

We stated yesterday what the Prophet meant by these words, that though the Assyrians were quiet and many, they would yet be suddenly cut off by the Lord. He clearly intimates, that the wicked are never so fortified by their own forces or by the help of others, but that the Lord can, without any difficulty, destroy them.

As to the words, some connect the particle kn, can with what he had said, "Though they be quiet," and give this version, "Though they be quiet and in like manner many, that is, though they be secure, thinking themselves safe from all danger, and so also trust in their own number, yet they shall be removed." But the repetition of kn in Hebrew is common; and the sentence may be thus explained, Though they be quiet, and how many soever they may be, yet thus shall they be removed. vkn vkn, ucan ucan, that is, "As they are many, so also the many shall be destroyed." With regard to the verb gvzguz, (but some, though not correctly, derive it from gzz, gezaz,) I take it in the sense of removing from the middle, of destroying: it properly means in Hebrew to remove to a distance, though almost all interpreters render it, "They are shorn," which ought rather to be, "They shall be shorn:" and both the verbs, gvz, guz as well as gzz, gizaz, mean to clip or shear: but as the other sense suits the form of the Prophet's discourse better, I hesitate not thus to render it, "They shall be taken away," or destroyed. What the Prophet next adds, vvr, uober, and he shall pass, is applied by some to the angel, by whom the army of Sennacherib was destroyed. Others think that a temporary pestilence is meant; as though he had said, that it would only pass through. But the Prophet seems to refer to a former clause, where he said, that God would suddenly destroy the Assyrians as it were with a sudden and unexpected deluge. This, then, is the most suitable meaning, that however much the Assyrians excelled in number of men and in strength, they would yet be suddenly destroyed; for the Lord would pass through, that is, the Lord would by one onset reduce them to nothing.¹

Then it follows, Though (and, literally) I have afflicted thee, yet afflict thee will I no more. But this sentence must be thus rendered, Though thee have I afflicted, I will not afflict thee any more.' The Prophet meets a doubt, which might have laid hold on the perplexed minds of the faithful; for they saw that God had been hitherto angry with them. They might then have succumbed under their griefs had it not been added, that they had indeed been afflicted for a time, but that God would now put an end to his severity, for he would no longer afflict them. It is indeed certain, that they were often afflicted afterwards; but this ought to be confined to what the Assyrians had done; for we know that our Prophet directed his predictions chiefly against that monarchy: and then the monarchy of Babylon succeeded; but it was necessary that Nineveh should be first subverted, and that the government should be transferred to the Chaldeans, that the Israelites as well as the Jews might know, that that monarchy had been overthrown, because it rebelled against God himself by distressing his own people.

We now then perceive the intention of the Prophet: after having threatened the Assyrians, he now turns his discourse to the Israelites, Though I have afflicted thee, I will no more afflict thee; that is, There is no reason for the faithful to despond, because they have been hitherto severely treated by God; let them on the contrary remembers that these scourges are temporary, and that God's displeasure with his elect people and his Church is such that he observes moderation; for this must ever be fulfilled, —

In the moment of mine indignation I smote thee; but I will show thee perpetual mercies,' (Isaiah 54:8.)

This promise has been once given to the Church; and it is now in force, and will be in force to the end of the world. Thus we see that the Prophet obviated a doubt, lest the faithful should think that there was no hope for them, because they had found God so severe towards them; for he says that God was satisfied with the punishment which he had inflicted and that he would no longer afflict his people. It follows —

13. For now will I break his yoke from off thee, and will burst thy bonds in sunder.

13. Et nunc conteram (vel, confringam) jugum ejus ab te, et vincula tua disrumpam.

He confirms what the former verse contains, — that God would now cease from his rigor; for he says, that the deliverance of this chosen people was nigh, when God would break down and reduce to nothing the tyranny of that empire. This verse clearly shows, that a clause in the preceding verse ought not to be so restricted as it is by some interpreters, who regard it as having been said of the slaughter of the army of Sennacherib. But the Prophet addresses here in common both the Israelites and the Jews, as it is evident from the context; and this verse also sufficiently proves, the Prophet does not speak of the Jews only; for they had not been so subdued by the Assyrians as the Israelites had been. I indeed allow that they became tributaries; for when they had broken their covenant, the Assyrian, after having conquered the kingdom of Israel and the kingdom of Syria, extended his arms at length to Judea. It is then certain, that they had been in some measure under the yoke; but it was not so hard a servitude that the words of the Prophet could be applied to it. I therefore take the expression generally, that God would free from the tyranny of Nineveh his own people, both the Israelites and the Jews. If any one objects and says, that the Israelites were never delivered. This indeed is true; but as to Nineveh, they were delivered when the empire was transferred to the Chaldeans, and Babylon became the seat of the empire.

We now then see, that the meaning of our Prophet is simply this, — that though God by the Assyrians chastised his people, he yet did not forget his covenant, for the Assyrians were punished. It was then sufficient for his purpose to say that the Jews as well as the Israelites were no longer under the yoke of Nineveh, how much soever they might have afterwards suffered under other tyrants. And what is said about the yoke being broken, belongs also in some measure to the Jews; for when we extend this to both, the Israelites and also the Jews, it would not be unsuitable to say, that they were both under the yoke and bound with chains. For though the servitude of Israel was hard, yet the Jews had also been deprived of their liberty. It is then right that this which is said should be taken generally, I will now break his yoke from thee, and thy bonds will I burst

Now this verse teaches us, that the people were not so subdued by the tyranny of their enemies, but that their deliverance was always in the hand and power of God. For how came it, that the Assyrians prevailed against the Israelites, and then subjugated the Jews, except that they were as a rod in the hand of God? So Isaiah teaches us in the tenth chapter. Though they armed themselves, they were yet but as the weapons and arms of God, for they could not have made any movement, except the Lord had turned their course, wherever he pleased, as when one throws a javelin or a dart with his hand. It follows —

14. And the LORD hath given a commandment concerning thee, that no more of thy name be sown: out of the house of thy gods will I cut off the graven image and the molten image: I will make thy grave; for thou art vile.

14. Et mandavit super te Jehova, Ne seminetur ex nomine tuo posthac; e domo (vel, e templo) deorum tuorum excidam sculptile et conflatile; ponam sepulchrum tuum, quia execrabilis es (aut, vilis factus es.)

Nahum explains more clearly, and without a figure, what he had previously said of darkness, — that the kingdom of Nineveh would be so overturned, that it could never recruit its strength and return again to its pristine state. He indeed addresses the king himself, but under his person he includes no doubt the whole kingdom.

Commanded then has Jehovah, he says, respecting thee, let there not be sown of thy name; that is, God has so decreed, that the memory of thy name shall not survive: for to sow from the name of one, is to extend his fame. When, therefore, God entirely exterminates a race from the world, or when he obliterates a nation, he is said to command that there should not be sown of such a name; that is, that there should be no propagation of that name. In short, our Prophet denounces on the Assyrians a ruin, from which they were never to rise again. And when such a command is ascribed to God, it means, that by the sole bidding of God both nations and kingdoms are propagated, and are also abolished and destroyed: for what is said of individuals ought to be extended to all nations, Seed, or the fruit of the womb,' as it is said in the Psalms, is the peculiar gift of God,' (Psalm 127.) For how comes it, that many are without children, while others have a large and a numerous family, except that God blesses some, and makes others barren? The same is to be thought of nations; the Lord propagates them and preserves their memory; but when it seems good to him, he reduces them to nothing, so that no seed remains. And when the Prophet testifies, that this is the command of Jehovah, he confirms the faith of the Israelites and of the Jews, that they might not doubt, but that the Assyrians would perish without any hope of restoration; for it was so decreed by Heaven.

He afterwards adds, From the house, or from the temple, of thy gods will I cut off graven images. It is probable, and it is the commonly received opinion, that the Prophet alludes here to Sennacherib, who was slain in the temple of his idol by his own sons, shortly after his return from Judea, when the siege of the holy city was miraculously raised through the instrumentality of an angel. As then he was slain in the temple, and it was by his murder profaned, I am inclined to receive what almost all others maintain, that there is here a reference to his person: but, at the same time, the Prophet no doubt describes, under the person of one king, the destruction and ruin of the whole kingdom. Gods indeed, did at that time make known what he had determined respecting the empire of Nineveh and all the Assyrians; for from this event followed also the change, that Nebuchodonosor transferred the empire to Babylon, and that the whole race, and every one who assumed power, became detestable. When, therefore, the Assyrians were torn by intestine discords, it was an easy matter for the Chaldeans to conquer them. Hence the Prophet does not here predict respecting one king only; but as his murder was, as it were, a prelude of the common ruin, the Prophet relates this history as being worthy of being remembered, — that the temple would be profaned by the murder of Sennacherib, and that then the monarchy would be soon transferred to the Chaldeans.

When he says, I will appoint thy sepulcher, he connects this clause with the former; for how was it that idols were cut off from that temple, except that that tragic deed rendered the place detestable? For there is no one who feels not a horror at such a base crime as that of children killing their father with their own hands. We know when a proud woman at Rome ordered her chariot to be drawn over the dead body of her father, the road was counted polluted. So also the temple was no doubt viewed as polluted by the murder of the king. Then these two clauses ought to be read together, that God would cut off idols and graven images from the temple, — and then, that the sepulcher of Sennacherib would be there.

He adds, For thou art execrable² I have rendered qlvt, kolut, a thing to be abominated. It may indeed be referred to that history; but I take it by itself as meaning, that Sennacherib was to be abominable, and not he alone, but also the whole royal family, and the monarchy of Nineveh. For it is not consistent, as we have said already, to say, that all these things refer to the person of Sennacherib; for the Prophet speaks of the destruction of the city and nation, and that generally; at the same time, this does not prevent him from referring, as it were, in passing, to the person of Sennacherib.

It must, at the same time, be noticed, that the vain confidence, which the Assyrian kings placed in their idols and graven images, is here indirectly reproved; for we know that idolaters not only confide in their own strength, but that a part of their hope is also founded on their superstitions. Hence the Prophet says, that their temple was to be profaned by God, so that no aid would remain to the Assyrians, to the kings themselves any more than to the whole people. Let us proceed —

15.³ Behold upon the mountains the feet of him that bringeth good tidings, that publisheth peace! O Judah, keep thy solemn feasts, perform thy vows: for the wicked shall no more pass through thee; he is utterly cut off.

15. Ecce super montes pedes annunciantis, promulgantis pacem: celebra Jehudah solennitates tuas, redde vota tua; quia non adjiciet posthac ad transeundum in te, impius (Beliiaal) in totum excisus est.

The Prophet again teaches us, that whatever he prophesied respecting the destruction of the city Nineveh, was for this end, — that God, by this remarkable evidence, might show that he had a care for his people, and that he was not unmindful of the covenant he had made with the children of Abraham. This prophecy would have otherwise produced no salutary effect on the Israelites; they might have thought that it was by chance, or by some fatal revolution, or through some other cause, that Nineveh had been overthrown. Hence the Prophet shows, that the ruin of the city, and of the monarchy of Nineveh, would be a proof of the paternal love of God towards his chosen people, and that such a change was to be made for the sake of one people, because God, though he had for a time punished the Israelites, yet purposed that some seed should remain, for it would have been inconsistent, that the covenant, which was to be inviolate, should be entirely abolished. We now then understand the Prophet's object, and how this verse is to be connected with the rest of the context.

Behold, he says, on the mountains the feet of him who announces peace⁴ Some think that the Prophet alludes to the situation of Jerusalem. We indeed know that mountains were around it: but the Prophet speaks more generally, — that heralds of peace shall ascend to the tops of mountains, that their voice might be more extensively heard: Behold, he says, on the mountains the feet of him who announces peace; for all the roads had been before closed up, and hardly any one dared to whisper. If any one inquired either respecting peace or war, there was immediate danger lest he should fall under suspicion. As then the Assyrians, by their tyrannical rule, had deprived the Israelites of the freedom of speech, the Prophet says now, that the feet of those who should announce peace would be on the mountains; that is, that there would be now free liberty to proclaim peace on the highest places. By feet, he means, as we have explained, coming; and Isaiah speaks a similar language,

How beautiful are the feet of those who announce peace, who announce good things!' (Isaiah 52:7.)

Arise, then, he says, shall heralds of peace everywhere: and the repetition in other words seems to express this still more clearly; for he says, of him who announces and causes to hear He might have simply said mvsr, mebesher, but he adds msmy, meshemio; not only, he says, he will announce peace, but also with a clear and loud voice, so that his preaching may be heard from the remotest places. We now perceive what the Prophet had in view, and what his words import.

Now he adds, Celebrate, Judah, thy festal days. It is indeed a repetition of the same word, as if we were to say in Latin, Festiva festivitates, feast festivities; but this has nothing to do with the meaning of the passage. I am disposed to subscribe to the opinion of those who think, that there is here an intimation of the interruption of festal days; for so disordered were all things at Jerusalem and in the country around, that sacrifices had ceased, and festal days were also intermitted; for sacred history tells us, that the Passover was celebrated anew under Hezekiah, and also under Josiah. This omission no doubt happened, owing to the wars by which the country had been laid waste. Hence the Prophet now intimates, that there would be quietness and peace for the chosen people, so that they might all without any fear ascend to Jerusalem, and celebrate their festal days, and give thanks to the Lord, and rejoice before him, according to the language often used by Moses. At the same time, the Prophet no doubt reminds the Jews for what end the Lord would break off the enemy's yoke, and exempt them from servile fear, and that was, that they might sacrifice to God and worship him, while enjoying their quiet condition. And that he addresses Judah is not done without reason; for though the kingdom of Israel was not as yet so rejected, that God did not regard them as his people, yet there were no legitimate sacrifices among them, and no festal days which God approved: we indeed know that the worship which prevailed there was corrupt and degenerated. Inasmuch then as God repudiated the sacrifices which were offered in Israel, Nahum addresses here his discourse to Judah only; but yet he intimates, that God had been thus bountiful to the Israelites, that they, remembering their deliverance, might give him thanks.

Let us then know, that when the Lord grants us tranquillity and preserves us in a quiet state, this end ought ever to be kept in view, — that it is his will, that we should truly serve him. But if we abuse the public peace given us, and if pleasures occasion a forgetfulness of God, this ingratitude will by no means be endured. We ought, indeed, in extreme necessities to sacrifice to God, as we have need then especially of fleeing to his mercy; but as we cannot so composedly worship him in a disturbed state of mind, he is pleased to allow us peaceable times. Now, if we misapply this leisure, and indulge in sloth, yea, if we become so heedless as to neglect God, this as I have said will be an intolerable evil. Let us then take notice of the Prophet's words in setting forth the design of God, — that he would free his people from the power of the Assyrians, that they might celebrate their festal days.

He adds, Pay thy vows He not only speaks here of the ordinary sacrifices and of the worship which had been prescribed; but he also requires a special proof of gratitude for having been then delivered by the hand of God; for we know what paying of vows meant among the Hebrews: they were wont to offer peace-offerings, when they returned victorious from war, or when they were delivered from any danger, or when they were relieved from some calamity. The Prophet therefore now shows, that it was right to pay vows to God, inasmuch as he had dealt so bountifully with his people; as it is said in Psalm 116, What shall I return to the Lord for all his benefits which he has bestowed on me? The cup of salvation will I take, and on the name of the Lord will I call.' We also find it thus written in Hosea,

The calves of thy lips to me shalt thou render,' (Hosea 14:2.)

We now perceive what Nahum substantially meant, — that when peace was restored, the people were not to bury so great and so remarkable a kindness of God, but to pay their vows; that is, that the people were to testify that God was the author of their deliverance, and that the redemption which they had obtained was the peculiar work of God.

It follows, "Add no more to pass through thee shall Belial, for utterly is he cut off." This passage must not be explained in a general sense; for we know that the Chaldeans became more grievous to the Jews than the Assyrians had been; but the Prophet here refers especially to the Ninevites, that is, to the Assyrians, whose metropolis, as it has been said, was Nineveh. That wicked one then shall not add any more to pass through thee. — Why? for he is entirely cut off. This reason given by the Prophet clearly proves, that he speaks not of the wicked generally, but that he especially points out the Assyrians. Now follows —

1. He that dasheth in pieces is come up before thy face: keep the munition, watch the way, make thy loins strong, fortify thy power mightily

1. Ascendit destructor coram facie tua; custodi munitionem, respice viam, robora lumbos, fortifica vires valde:

2. For the LORD hath turned away the excellency of Jacob, as the excellency of Israel: for the emptiers have emptied them out, and marred their vine branches.

2. Quia abstulit (alii vertunt, recedere fecit; alii, quiescere fecit) Jehova fortitudinem (alii, superbiam) Jacob, sicuti fortitudinem (vel, superbiam, est idem nomen) Israel; quia evacuarunt avacuantes, et palmites eorum succiderunt.

The waster spoken of here by the Prophet, some consider him to have been Sennacherib, and others, Nebuchodonosor. The verb lh, ole, is also variously explained: it is often taken metaphorically in Hebrew for vanishing, as we say in French, Il s'en va en fumee; for smoke ascends, and this is the reason for the metaphor. They then elicit this meaning, — that a destroyer had ascended before the face of the chosen people, that is, openly; so that it was evidently the work of God, that the Assyrians vanished, who had come to lay waste the whole land: Vanished then has the destroyer; and then before thy face, that is, manifestly, and before thine eyes. mtsvrh ntsvr, nutsur metsure, guard the fortress; that is let every one return to his own city, and keep watch, as it is usually done; for the country shall be left without men; and watch the way, that is, look out which way Sennacherib took in coming to assail the holy city; that way shall be now free from enemies; and then, keep firm or strengthen the loins, for chzq, chesek, sometimes means to keep firm, — keep firm then or strengthen the loins, that thou mayest not relax as before, but stand courageously, for there is no one who can terrify thee; and, lastly, fortify strength greatly, that is, doubt not but thou shalt be hereafter strong enough to retain thy position; for cut off shall be that monarchy, which has been an oppression to thee. But others take a different view and say, — that the destroyer had ascended, that is, that Sennacherib had come; and what follows, they think, was intended to strike terror, as though the Prophet said "Now while ye are besieged keep watch, and be careful to preserve your fortresses and strengthen all your strongholds; but all this will avail nothing. — Why? Because God has taken away the pride of Jacob as he has the pride of Israel." This is the second explanation. Others again think, that the Prophet addresses here the Assyrians, and that Nebuchodonosor is here called a waster, by whom the empire was removed, and Nineveh, as it has often been stated, was destroyed. According to these interpreters, the Prophet here denounces ruin on the Assyrians in this manner, — "The destroyer now ascends before thy face." The Assyrians might indeed have regarded such threatening with disdain, when they were surrounded by many provinces and had cities well fortified: — "It will not be," he says, "according to your expectation; the waster will yet come" before thy face; and how much soever thou mayest now guard thy fortresses, watch thy ways, and carefully look around to close up every avenue against thy enemies, thou wilt yet effect nothing; strengthen the loins as much as thou pleasest and increase thy power, yet this shall be useless and vain." If this view be approved, it will be in confirmation of what has been previously said, — that God had now determined to destroy the city Nineveh and the empire possessed by the Assyrians. This meaning then is not unsuitable; but if we receive this view, something additional must also be stated, and that is, — that God now designed to destroy Nineveh and its monarchy, because it had humbled more than necessary his people, the kingdom of Judah, as well as the ten tribes. I cannot proceed farther now.

Grant Almighty God, that since we are daily chastised by thy scourges, we may know that we are justly punished by thee, and so examine our whole life, that with true and sincere confession we may humbly flee to thy mercy, which is offered to us by thy gospel in Christ our Lord; and since thou dost also show us so many favors, may we not be ungrateful, and may no forgetfulness of thy grace creep over us, but may we especially exercise ourselves through our whole life in the worship of thy name and in giving thanks to thee, and so offer to thee, with our tongues, the sacrifices of praise, that our whole life may be consistent, and thus glorify thy name on earth, that at length we may be gathered into thy celestial kingdom through the same Christ Jesus our Lord. Amen.

We said yesterday that some interpreters regard these words of the Prophet, Ascended has the destroyer before it face, guard the fortress, as having a reference to Sennacherib; that is, that God had taken him away and made him like mist to disappear. We also said, that some elicit this meaning, — that Sennacherib ascended into Judea and filled the whole country with terror, and that he had at length laid it wholly waste. But I am disposed to take their view, who think that this is said of Nebuchodonosor, the waster of Nineveh: as he had been raised up by God to overturn the tyranny of that city, the Prophet ridicules all the efforts and preparations made by the Ninevites (as it is usual when a country is invaded) to oppose him. He therefore says, guard the fortress, watch the way, confirm the loins, and strengthen thy courage greatly But these are ironical expressions; as though he said, Whatever the Ninevites may contrive to defend themselves against the assault of their enemies will be all in vain.⁵

What is now subjoined has been added, in my view, in reference to what had already taken place, that is that God had taken away the pride of Jacob, as the pride of Israel Some give this rendering, "God has made to returns or to rest;" and they take g'vn, gaun, in a good sense, as meaning courage or glory. The sense, according to these, would be, — that God, having routed the army of Sennacherib, or destroyed the Assyrians, would make the ancient glory of his people to return; for both kingdoms had fallen. They then understand this to have been said respecting the restoration of the whole people; and they who translate, "he will make to rest," think that continual peace is here promised to the Israelites, as well as to the Jews. But, on the contrary, it appears to me, that the Prophet shows, that it was the ripened time for the destruction of the city Nineveh, for God had now humbled his people. He had then taken away the pride of Jacob, as the pride of Israel; that is, God, having first corrected the pride of Israel, had also applied the same remedy to Judah: thus the whole people were humbled, and had left off their extreme height; for g'vn, gaun, for the most part, is taken in a bad sense, for haughtiness or pride. This then is the reason why God now declares, that the ruin of Nineveh was nigh at hand; it was so, because the Jews and the Israelites had been sufficiently brought down. This sense is the most suitable.

And then for the same purpose is the next clause, — that the emptiers had emptied, that is that robbers had pillaged them, and left nothing to remain for them. There is a passage in Isaiah which corresponds with this, where it is said, — that when the Lord had completed his work on mount Zion and in Jerusalem, he would then turn his vengeance against the Assyrians, (Isaiah 10:12:) but why were they not sooner destroyed? Because the Lord designed to employ them for the purpose of chastising the Jews. Until then the whole work of God was completed, that is, until he had so corrected their pride, as wholly to cast it down, it was not his purpose to destroy the Ninevites; but they were at length visited with destruction. The same thing does our Prophet now teach us here, — that Nebuchodonosor would come to demolish Nineveh, when the Lord had taken away the haughtiness of his people.⁶

What follows, And teeps ease destropsed teeir seoots, or their branches, I take metaphorically, because the Israelites, as to outward appearances had been pulled up by the roots; for before the eyes of their enemies they were reduced to nothing, and their very roots were torn ups so that they perceived nothing left. The Lord indeed always preserved a hidden remnant; but this was done beyond the perceptions of men. But what the Prophet says metaphorically of the ruined branches, is to be understood of what was apparent.

3. The shield of his mighty men is made red, the valiant men are in scarlet: the chariots shall be with flaming torches in the day of his preparation, and the fir trees shall be terribly shaken.

3. Clypeus fortium ejus rubefactus est, viri potentiae ejus vermiculati (hoc est, rubro etiam colore;) in igne lampadum (vel, taedarum) currus in die expeditionis ejus, et abietes tremefactae sunt.

The Prophet describes here how dreadful the Chaldeans would be when prepared against the Assyrians. He says, The shield of his brave men⁷ is made red Some think that their shields were painted red, that blood might not appear; and that the soldiers had on red garments, that they might not be frightened in case they were wounded; and this is what history records of the Lacedemonians. But as the habits of these nations are not much known to us, it is enough for us to know, that their warlike appearance is here described; as though he had said, that the Chaldeans would come against Nineveh with violent and terrible power. Hence he says, that the men of his strength⁸ would be clad in scarlet; he refers no doubt to the color of their dress. Some expound this of the Assyrians, and say that their shame is here designated; but this is too strained. The Prophet, I have no doubt, describes here the Chaldeans, and shows that they would be so armed that even their very appearance would put to flight their enemies, that is, the Assyrians.

For the same purpose he afterwards adds, With fire of torches,⁹ or lamps, is the chariot in the day of his expedition. The word phldvt, peladut, occurs nowhere else; and the Jews think that the letters are inverted, and that it should be lphydvt, as this word is afterwards used by the Prophet in the next verse, and in the same sense. It is certainly evident from the context that either torches or lamps are meant by the Prophet. His chariot then is with the fire of lamps, that is, his chariots drive so impetuously that they appear as flames of fire, when wheels roll with such velocity.

And the fir-trees, he says, are terrible shaken Some translate, "are inebriated" or, "stunned;" and they apply this to the Assyrians, — that their great men (whom they think are here compared to fir-trees, or are metaphorically designated by them) were stunned through amazement. Astonished then shall be the principal men among the Assyrians; for the very sight of their enemies would render them, as it were, lifeless; for the verb rl, rol, is taken by some in the sense of infecting with poison, or of stupefying. But their opinion is more correct who think that fir-trees are to be taken for lances, though they do not sufficiently express the meaning of the Prophet; for he means, I have no doubt, that such would be the concussion among the lances, that it would be like that of fir-trees, tossed here and there in the forest. For lances, we know, are made of fir-trees, because it is a light wood and flexible, as when any one says in our language, les lances branslent. The lances then trembled, or shook in the hands of the soldiers, as fir-trees shake. Thus we see that the Prophet here continues to describe the terrible appearance of the Chaldeans. Let us go on —

4. The chariots shall rage in the streets, they shall justle one against another in the broad ways: they shall seem like torches, they shall run like the lightnings.

4. In compitis insanient per currus (est hic nomen singulare, currus, ideo quidam subaudiunt viros currus, sed possumus aliter intelligere, quod insaninient in suis curribus; diende) properabunt in plateis (alii vertunt, congregabuntur; potest deduci tam a sqq, quam in svq, sed hic significat properare;) aspectus eorum quasi lampades (hoc est, lampadum,) quasi fulgura discurrent.

He still goes on with the same subject, — that they shall be furious in the streets that is, that they shall he so turbulent, as though they were out of their minds: as furious men are wont to be who are impetuously carried away beyond all reason and moderation, so shall they also become mad in their tumult. He then says, They shall hasten. The verb is derived from the hips; for he who hastens shakes the hips, and moves them with a quick motion; and if it be lawful to coin a word, it is, they shall hip; Ils remueront les hanches. This is what the Prophet meant. And then, Their appearance¹⁰ shall be as lamps. He refers here to the chariots. They shall then be like lamps; that is they shall dazzle the eyes of beholders with their brightness. All these things are intended to set forth what is terrific. He says also, as lightning they shall run here and there.

In short, he intimates, that the impetuosity of the Chaldeans would be so violent as to surpass what is commonly witnessed among men, that it would be, as it were, a species of fury and madness sent down from above. Thus, then, they were to be like lightning and flames of fire, that they might exceed every thing human. But these forms of speech, though they are hyperbolical, were not yet used without reason; for we may easily conjecture how great was then the security of the city Nineveh, and how incredible was the event of its ruin. That monarchy was then preeminent over every other in the whole world, and no one could have thought that it could ever be assailed. Since then it was difficult to persuade the Jews that ruin was nigh the Assyrians, it was necessary for the Prophet to accumulate these various forms of expressions, by which he sets forth the power of God in the destruction of the Assyrians. It afterwards follows —

5. He shall recount his worthies: they shall stumble in their walk; they shall make haste to the wall thereof, and the defence shall be prepared.

5. Recordabitur fortium suorum, impingent in itinere suo (vel, itineribus suis, si legamus plurali numero;) festinabunt ad murum ejus, parabitur integumentum.

Some interpreters explain this also of the Chaldeans: The king of Babylon then shall remember his mighty men; that is, shall recount his forces and whatever strength he will have under his power; all this he will collect to make war with Nineveh and the Assyrians. Others think that there is here a transposition in the words, (which is too strained,) "Mighty men shall remember," as though it were a change of number. But I take the words of the Prophet simply as they are, — that he will remember mighty men: but this, as I think, refers to the Assyrians. He then, that is, either the king of Nineveh, or the people, will remember the mighty men; that is, he will gather from every quarter his forces and will omit nothing which may avail for defense; as it is usually done in great danger and in extremities: for they were noted then as warlike men; and every one who had any skill, every one who was endued with courage, every one who was trained up in arms, all these were mustered, that they might give help. So then the Prophet says, that such would be the dread in the land of Assyria, that they would collect together whatever force they had, to defend themselves against their enemies. The king then shall remember his mighty men, that is, he will muster all the subsidies within his reach.

Then he says, They shall stumble in their march; that is, the mighty men, when gathered, shall tremble and stumble like the blind: and this will be occasioned by fear; so that like men astounded, they will move to and fro, and have no certain footing. The Prophet then declares here two things, that the Assyrians would be diligent in gathering forces to repel the assault of their enemies, — but that yet they would effect nothing, for trembling would seize the minds of all, so that mighty men would stumble in their marches. They shall stumble, and then it is said, they shall hasten to its wall, that is, they shall ascend the wall; and it is added, Prepared shall be the covering, as it is usual in defending cities. Some apply this to the Chaldeans; prepared shall be the covering, that is, when they shall come to the wall. It was indeed usual, as it is well known from histories, for those who approached a wall to defend themselves either with turrets or hurdles. But the Prophet, I doubt not, intimates, that the Assyrians would come with great trembling to meet their enemies, but without any success. However then they might defend themselves, their enemies would yet prevail.¹¹ He therefore subjoins —

6. The gates of the rivers shall be opened, and the palace shall be dissolved.

6. Portae fluviorum apertae sunt, et palatium solutum est.

By the gates of the rivers the Prophet means that part of the city which was most fortified by the river Tigris; for the Tigris flowed close by the city. As then the Tigris was like the strongest defense, (for we know it to have been a most rapid river,) the Prophet ridicules the confidence of the Ninevites, who thought that the access of enemies could be wholly prevented in that part where the Tigris flowed. The gates then of the rivers are opened; that is, your river shall not prevent your enemies from breaking through and penetrating into your city.

We hence see, that the Prophet removes all the hindrances which might have seemed available to keep off enemies; and he did so, not so much for the sake of Nineveh as for the sake of his chosen people, that the Israelites and Jews might know, that that city was no less in the power of God than any other; for God can no less easily pass through rivers than go along the plain, where there is no obstacle. We now see why the Prophet says, that the gates of the rivers were opened: and then he adds, The palace is dissolved; that is, there will be no impediment to prevent the approach of enemies; for all the fortresses will melt away, and that of themselves, as though they were walls of paper, and the stones, as though they were water. He afterwards adds —

7. And Huzzab shall be led away captive, she shall be brought up, and her maids shall lead her as with the voice of doves, tabering upon their breasts.

7. Et quae stabat solida (vel, firma) ejecta est in exilium (vel, quae stabat occulta, patefacta est, jussa est ascendere;) et ancillae ejus ducentes tanquam in voce columbarum, plangentes super pectora sua.

There is some ambiguity in these words, and many interpreters think that htsv, estab, to be the name of the queen. The queen then they say, of the name of htsv, estab, is drawn away into exile; she is bidden to ascend, that she might migrate to a hostile land. But this view is too strained; nor was there any reason to suppose the word to be a proper name, except that there was a wish to say something, and that there was no other conjecture more probable. But I regard their opinion more correct, who refer this to the state of the kingdom; and there is here, I have no doubt, a personification, which is evident if we attend to the meaning. If any one prefers to regard the queen as intended, it would yet be better to take htsv, estab, in its proper and real meaning, — that the queen, previously hid in her palace, and hardly able, through being so delicate, to move a step, — that she was brought forth to the light; for glh, gele, means to uncover, and also to cast out. If we render it, was made manifest, the Prophet alludes to hiding-places, and means that the queen did not go forth to the light, but was like delicate women who keep themselves within their chambers: but if we render it, Who is drawn forth into exile, it would be more suitable to one who was previously fixed in her dwelling. The word comes from ytsv, itsab, to stand; but it is here in Hophal, hvtsv, eustab,: it then signifies one who was before fixed and firmly settled, that is, in her concealment; she is drawn, he says, into exile. If then any one chooses to refer this to the person of the queen, the most suitable meaning would be, — that the queen, who before sat in the midst of her pleasures, shall be violently drawn into exile, and carried away to another country. And it is probable that the Prophet speaks of the queen, because it immediately follows, Her handmaids lead her as with the voice of doves, and smite on their breasts; that is, her maids, who before flattered her, shall laments and with sighing and tears, and mourning, shall lead away, as a captive, their own mistress. Thus the context would harmonize.

But, as I have said, their opinion seems right, who think that under the person of a woman the state of the kingdom is here described. She then, who before stood, or remained fixed, shall be drawn into captivity; or she, who before sat at leisure, shall be discovered; that is, she shall no more lie hid as hitherto in her retirement, but shall be forced to come abroad. And then, she shall ascend; that is, vanish away, for the verb is to be here taken metaphorically; she shall then vanish away, or be reduced to nothing. And as the Prophet sets a woman here before us, what follows agrees with this idea, — Her handmaids shall weep and imitate the doves in their moaning; that is, the whole people shall bewail the fate of the kingdom, when things shall be so changed, as when handmaids lead forth their own mistress, who had been before nourished in the greatest delicacies.¹²

Now this accumulation of words was by no means in vain; for it was necessary to confirm, by many words, the faith of the Israelites and of the Jews respecting the near approach of the destruction of the city Nineveh, which would have been otherwise incredible; and of this we can easily form a judgment by our own experience. If any one at this day were to speak of mighty kings, whose splendor amazes the whole world, — if any one were to announce the ruin of the kingdom of one of them, it would appear like a fable. This then is the reason why the Prophet, by so many figures, sets forth an event which might have been expressed in few words, and confirms it by so many forms of speech, and even by such as are hyperbolical. He at length subjoins —

8. But Nineveh is of old like a pool of water: yet they shall flee away. Stand, stand, shall they cry; but none shall look back.

8. Atqui Nineveh quasi piscina aquarum a diebus (hoc est, a longo tempore) fuit; ipsi autem fugiunt; state, state; et nemo respicit.

The prophet here anticipates a doubt which might have weakened confidence in his words; for Nineveh not only flourished in power, but it had also confirmed its strength during a long course of time; and antiquity not only adds to the strength of kingdoms, but secures authority to them. As then the imperial power of the city Nineveh was ancient, it might seem to have been perpetual: "Why! Nineveh has ever ruled and possessed the sovereign power in all the east; can it be now shaken, or can its strength be now suddenly subverted? For where there is no beginning, we cannot believe that there will be any end." And a beginning it had not, according to the common opinion; for we know how the Egyptians also fabled respecting their antiquity; they imagined that their kingdom was five thousand years before the world was made; that is, in numbering their ages they went back nearly five thousand years before the creation. The Ninevites, no doubt, boasted that they had ever been; and as they were fixed in this conceit respecting their antiquity, no one thought that they could ever fail. This is the reason why the Prophet expressly declares, that Nineveh had been like a pool of waters from ancient days;¹³ that is, Nineveh had been, as it were, separated from the rest of the world; for where there is a pool, it seems well fortified by its own banks, no one comes into it; when one walks on the land he does not enter into the waters. Thus, then, had Nineveh been in a quiet state not only for a short time, but for many ages. This circumstance shall not, however, prevent God from overturning now its dominion. How much soever, then, Nineveh took pride in the notion of its ancientness, it was yet God's purpose to destroy it.

He says then, They flee: by fleeing, he means, that, though not beaten by their enemies, they would yet be overcome by their own fear. He then intimates, that Nineveh would not only be destroyed by slaughter, but that all the Assyrians would flee away, and despair would deliver them up to their enemies. Hence the Chaldeans would not only be victorious through their courage and the sword, but the Assyrians, distrusting their own forces, would flee away.

It afterwards follows, Stand ye, stand ye, and no one regards. Here the Prophet places, as it were, before our eyes, the effect of the dread of which he speaks. He might have given a single narrative, — that though one called them back they would not dare to look behind; and that, thinking that safety alone was in flight, they would pursue their course. The Prophet might have formed this sort of narrative: this he has not done; but he assumes the person of one calling back the fugitives, as though he saw them fleeing away, and tried to bring them back: No one, he says, regards We now see what the Prophet meant.

But from this passage we ought to learn that no trust is to be put in the number of men, nor in the defenses and strongholds of cities, nor in ancientness; for when men excel in power, God will hence take occasion to destroy them, inasmuch as pride is almost ever connected with strength. It can hardly be but that men arrogate too much to themselves when they think that they excel in any thing. Thus it happens, that on account of their strength they run headlong into ruin; not that God has any delight, as profane men imagine, when he turns upside down the face of the earth, but because men cannot bear their own success, nor keep themselves within moderate bounds, but many triumph against God: hence it is that human power recoils on the head of those who possess it. The same things must also be said of ancientness: for they who boast of their antiquity, know not for how long a time they have been provoking the wrath of God; for it cannot be otherwise but that abundance of itself generates licentiousness, or that it at least leads to excess; and further, they who are the most powerful are the most daring in corrupting others. Hence the increase at putridity; for men are like the dead when not ruled by the fear of God. A dead body becomes more and more fetid the longer it continues putrifying; and so it is with men. When they have been for a long time sinning, and still continue to sin, the fetidness of their sins increases, and the wrath of God is more and more provoked. There is then no reason why ancientness should deceive us. And if, at any time, we are tempted to think that men are sufficiently fortified by their own strength, or by numerous auxiliaries, or that they are, as it were sacred through their own ancientness, let what is said here come to our minds, — that Nineveh had been like a pool of waters from the ancient days; but that, when it was given up to destruction, it fled away; and that, when their enemies did not rout them, they yet, being driven by their own fear, ran away and would not stop, though one called them to return.

Grant, Almighty God, that as thou constantly remindest us, in thy word, and teachest us by so many examples, that there is nothing permanent in this world, but that the things which seem the firmest tend to ruin, and instantly fall and of themselves vanish away, when by thy breath thou shakest that strength in which men trust, — O grant, that we being really subdued and humbled, may not rely on earthly things, but raise up our hearts and our thoughts to heaven, and there fix the anchor of our hope; and may all our thoughts abide there, and at length, when thou hast led us through our course on earth we shall be gathered into that celestial kingdom, which has been obtained for us by the blood of thy only-begotten Son. Amen.