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

9. Take ye the spoil of silver, take the spoil of gold: for there is none end of the store and glory out of all the pleasant furniture.

9. Diripite argentum, diripite aurum; et non finis (quia non est, copula debet resolvi in causalem particulam; quia nullus finis) praeparationis ejus (sic vertunt, sed proprie tkvnh significat locum;) gloria ex omni vase desiderabili.

Here the Prophet, as it were, by the command and authority of God, gives up Nineveh to the will of its enemies, that they might spoil and plunder it. Some think that this address is made in the name of a general encouraging his soldiers; but we know that the Prophets assume the person of God, when they thus command any thing with authority; and it is a very emphatical mode of speaking. It is adopted, that we may know that the Prophets pour not forth an empty sound when they speak, but really testify what God here determined to do, and what he in due time will execute. As then we know, that this manner of speaking is common to the Prophets there is no reason to apply this to the person of Nebuchadnezzar or of any other. God then shows here that Nineveh was given up to ruin; and therefore he delivered it into the hands of enemies.

It is indeed certain, that the Babylonians, in plundering the city, did not obey God's command; but yet it is true, that they punished the Assyrians through the secret influence of God: for it was his purpose to visit the Ninevites for the cruelty and avarice for which they had been long notorious, and especially for having exercised unexampled barbarity toward the Jews. This is the reason why God now gives them up to the Babylonians and exposes them to plunder. But as I have spoken at large elsewhere of the secret judgments of God, I shall only briefly observe here, — that God does not command the Babylonians and Chaldeans in order to render them excusable, but shows by his Prophet, that Nineveh was to be destroyed by her enemies, not by chance, but that it was his will to avenge the wrongs done to his people. At the same time, we must bear in mind what we have said elsewhere, — that the Prophets thus speak when the execution is already prepared; for God does not in vain or without reason terrify men, but he afterwards makes it manifest by the effect: as he created the world from nothing by his word, so also by his word he executes and fulfill his judgments. It is then no wonder, that the Prophet does here, as though he ruled the Chaldeans according to his will, thus address them, Take ye away, take ye away But this must be viewed as having a reference to the faithful; for the Babylonians, in plundering the city Nineveh, did not think that they obeyed God, nor did they give to God the praise due for the victory; but the faithful were thus reminded, that all this was done through the secret providence of God, and that it was also a clear, and, as it were, a visible evidence of God's paternal love towards his Church, when he thus deigned to undertake the cause of his distressed people.

It then follows, There is no end of preparations: Some render tkvnh, techune, treasure, or hidden wealth, and derive it from kvn, cun, which is to prepare; but tkvnh, tacune, is almost always taken for a measure. tknvt, tacanut, from tkvn, tacun means a sum, for tks, tacan, is to number or to count; and this meaning suits the passage.¹ But there is no need of laboring much about this word; if we take it simply for place, the meaning would be, that there was no plot of ground in that city which was not as it were a gulf filled up; for it had amassed all the wealth of the nations: and this sense would harmonize well with the subject of the Prophet, — that the soldiers were to plunder until they were satiated; for the place was, as it were, a deep abyss.

He afterwards adds, There is glory from every desirable vessel. Those who think m, mem, a particle of comparison in this place are much mistaken, and misapply the meaning of the Prophet; their rendering is, In comparison with every desirable vessel; but this, as all must see, is very frigid. The Prophet, I have no doubt, declares that the wealth of Nineveh consisted of every desirable vessel; for they had for a long time heaped together immense wealth, and that of every kind. The Hebrews call what is precious a desirable thing; and their vessels we include under the term furniture. We now then perceive what the Prophet means. Some take kvd, cabed, as a participle, and give this version, It is burdened, or adorned, (for it means both,) with every desirable vessel. But the simpler mode of speaking is what we have explained, — that its glory was from every desirable vessel.

And here the Prophet condemns what the Assyrians had done in heaping together so much wealth from all quarters; for they had committed indiscriminate plunder, and gathered for themselves all the riches of the nations. They had indeed plundered all their neighbors, yea, and wholly stripped them. The Prophet now shows, in order to expose them to ridicule, that other robbers would be made rich, whom the Lord would raise up against them. The same is said by Isaiah,

O thou plunderer, shalt not thou also be exposed to plunder?' (Isaiah 33.)

So also the Prophet shows in this passage, that men foolishly burn with so much avidity for money, and with so much anxiety heap together great wealth; for God will find out some who in their turn will plunder those who have plundered. It follows—

10. She is empty, and void, and waste: and the heart melteth, and the knees smite together, and much pain is in all loins, and the faces of them all gather blackness.

10. Exinanita etexinanita est, et nudata; et cor liquefactum, et collisio genuum, et terror in omnibus lumbis; et facies omnium contraxerunt nigredinem (vel, splendorem, ut alii vertunt.)

The Prophet here confirms what the last verse contains; for he shows why he had called the Chaldeans to take away the spoil, — because it was to be so. He did not indeed (as I have already said) command the Chaldeans in such a way as that their obedience to God was praiseworthy: but the Prophet speaks here only of His secret counsel. Though then the Chaldeans knew not that it was God's decree, yet the Prophet reminds the faithful that the Ninevites, when made naked, suffered punishment for their cruelty, especially for having so hostilely conducted themselves towards the Jews: and hence he declares, that Nineveh is emptied, is emptied, and made naked.² By repeating the same word, he intimates the certainty of the event: Emptied, emptied, he says, as when one says in our language, videe et revidee We hence see that by this repetition what the Prophet meant is more distinctly expressed that the faithful might not doubt respecting the event: and then for the same purpose he adds, she is made naked.

We now then perceive the Prophet's design. As in the last verse he shows that he had power given him from above to send armies against Nineveh, and to give up the city to them to be spoiled and plundered; so he now shows that he had not so commanded the Chaldeans, as though they were the legitimate servants of God, and could pretend that they rendered service to Him. He therefore points out for what end he had commanded the Chaldeans to plunder Nineveh; and that was, because God had so decreed; and he had so decreed and commanded, because he would not bear the many wrongs done to his people whom he had taken under his protection. As then Nineveh had so cruelly treated God's chosen people, it was necessary that the reward she deserved should be repaid to her. But the repetition, which I have noticed, ought to be especially observed; for it teaches us that God's power is connected with his word, so that he declares nothing inconsiderately or in vain.

He then adds, that knees smite together; and every heart is dissolved, or melted, and also, that all loins tremble We hence learn, that there is in men no courage, except as far as God supplies them with vigor. As soon then as He withdraws his Spirit, those who were before the most valiant become faint-hearted, and those who breathed great ferocity are made soft and effeminate: for by the word heart is meant inward boldness or courage; and by the knees and loins the strength of body is to be understood. There is indeed no doubt but the Assyrians, while they ruled, were a very courageous people, as power ever generates boldness; and it is also probable that they were a warlike people, since all their neighbors had been brought under their power. But the Prophet now shows, that there would be no vigor in their hearts, and no strength in their loins, or in any part of their body. The heart, then, he says, is melted And hence we learn how foolishly men boast of their courage, while they seem to be like lions; for God can in a moment so melt their hearts, that they entirely lose all firmness. Then as to external vigor, we see that it is in God's hand; there will be, he says, a confriction, or the knees will knock one against another, as they do when they tremble. And he says afterwards, And trembling shall be in all loins³ He at last adds, And the faces of all shall gather blackness The word ph'rvr, parur, some derive from ph'r, par; and so the rendering would be, "all faces shall draw in or withdraw their beauty," and so also they explain Joel 2:6, for the sentence there is the same. But they who disapprove of this meaning say, that qvph, kobets, cannot mean to draw in or to withdraw; and so they render the noun, blackness. But this is a strained explanation. ph'rvr, parur, [they say,] does not mean a black color but a pot: when therefore a caldron or a kettle contracts blackness from smoke, it is then called ph'rvr, parur: but in this place these interpreters are constrained to take it metaphorically for that color; which is, as I have said, strained and far-fetched. I am therefore inclined to adopt their opinion who render the sentence, all faces shall withdraw their beauty, or their brightness: but as to the import of the passage, there is little or no difference; let then every one have his free choice.⁴ With regard to the Prophet's design, he evidently means, that the faces of all would be sad, for the Lord would fill their minds and thoughts with dread. The withdrawing then of beauty signifies an outward appearance of sorrow, or paleness, or whatever may appear in the countenance of men, when dejected with grief. In short, the Prophet means, that how much soever the Assyrians might have hitherto raised on high their crests, and breathed great swelling words, and conducted themselves insolently, they would now be dejected; for the Lord would prostrate their courage and melt their strength: he would, by casting down their high spirits, constrain them to undergo shame. This is the import of the whole. It now follows —

11. Where is the dwelling of the lions, and the feeding-place of the young lions, where the lion, even the old lion, walked, and the lion's whelp, and none made them afraid?

11. Ubi domicilium leonum, et locus pascui leonibus, quo veniebant leo, leo, catulus leonis, et nemo exterrens?

12. The lion did tear in pieces enough for his whelps, and strangled for his lionesses, and filled his holes with prey, and his dens with ravin.

12. Leo rapiebat quantum sufficeret catulis suis, et strangulabat leanis suis, et replebat repina speluncas suas et lustra sua praeda.

Here the Prophet triumphs over the Assyrians, because they thought that the city Nineveh was remote from every danger: as lions, who fear nothing, when they are in their dens, draw thither their prey in their claws or in their mouths: so also was the case with the Assyrians; thinking themselves safe, while Nineveh flourished, they took the greater liberty to commit plunders everywhere. For Nineveh was not only the receptacle of robbers but was also like a den of lions. And the Prophet more fully expresses the barbarous cruelty of the Assyrians by comparing them to lions, than if he had simply called them lions. We now then see what he means, when he says, Where is the place of lions? And he designedly speaks thus of the Assyrians: for no one ever thought that they could be touched by even the least injury; the fear of them had indeed so seized all men, that of themselves they submitted to the Assyrians. As then no one dared to oppose them, the Prophet says, Where? as though he had said that though all thought it incredible that Nineveh could be overthrown, it would yet thus happen. But he assumes the character of one expressing his astonishment, in order to intimate, that when the Lord should execute such a judgment, it would be a work of wonder, which would fill almost all with amazement. This question then proves that those are very foolish who form a judgment of God's vengeance, of which the Prophet speaks, according to the appearance of things at the time; for the ruin of Nineveh and of that empire was to be the incomprehensible work of God, and which was to fill all minds with astonishment.

He says first, Where is the place of lions? The feminine gender is indeed here used; but all agree that the Prophet speaks of male lions.⁵ He then adds, the place of feeding for lions? kphrym, caphrim, mean young lions as we shall hereafter see; and 'ryvt, ariut, are old lions. He afterwards adds, Where 'ryh, arie came: and then comes lvy', labia, which some render, lioness; but lvy', labia, properly means an old lion; the Prophet, no doubt, uses it in the next verse in the feminine gender for lionesses. I therefore do not deny, but that we may fitly render the terms here, lion and lioness; afterwards, and the whelp of lions, and none terrifying. He then adds, Seize did the lion (the word is 'ryh, arie) for his whelps to satiety, that is, sufficiently; and strangle did he for his lionesses, llv'tyv, lalabatiu. Here no doubt the Prophet means lionesses; there would otherwise be no consistency in the passage. He afterwards says,

And filled has he with prey his dens and his recesses with ravin; it is the same word with a different termination, trph, thereph, and trphh, therephe

Now the repetition, made here by the Prophet, of lion, young lion, and lioness, was not without its use; for he meant by this number of words to set forth the extreme ferocity of the Assyrians, while they were dominant. He no doubt compares their kings, their counselors, and their chief men, to lions: and he calls their wives lionesses, and their children he calls young lions or whelps of lions. The sum of the whole is, that Nineveh had so degenerated in its opulence, that all in power were like ferocious wild beasts, destitute of every kind feeling. And I wish that this could have only been said of one city and of one monarchy! But here, as in a mirror, the Prophet represents to us what we at this day observe, and what has always and in all ages been observed in great empires; for here great power exists, there great licentiousness prevails; and when kings and their counselors become once habituated to plunder, there is no end of it; nay, a kind of fury is kindled in their hearts, that they seek nothings else but to devour and to tear in pieces to rend and to strangle. The Prophet indeed wished here to console both the Israelites and the Jews by showing, that the injustice of their enemies would not go unpunished: but at the same time he intended to show how great, even to the end of the world, would be the cruelty of those who would rule tyrannically: and as I have said, experience proves, that there are too many like the Ninevites. It is indeed unquestionable, that the Prophet does not without reason speak so often here of lions and lionesses.

Hence he says, "Come thither did the lion, the lioness, and the whelp of the lion." He means that when justice was sought in that city, it was found to be the den of cruel beasts; for the king had put off all humanity, as well as his counselors; their wives were also like lionesses, and their children and domestics were as young lions or the whelps of lions. And cruelty creeps in, somewhat in this manner: When a king takes to himself too much liberty, his counselors follow him; and then every one follows the common example, as though every thing received as a custom was lawful. This is the representation which the Prophet in these words sets before us; and we with our own eyes see the same things. Then he adds, The lion did tear what sufficed his whelps, and strangled for his lionesses; he filled with prey his dens and his recesses with plunder. He goes on with the same subject, — that the Assyrians heaped for themselves great wealth by unjust spoils, because they had no regard for what was right. The lion, he says, did tear for his whelps: as lions accustom their whelps to plunder, and when they are not grown enough, so as to be able to attack innocent animals, they provide a prey for them, and also bring some to the lionesses; so also, as the Prophet informs us, was the case at Nineveh; the habits of all men were formed for cruelty by the chief men and the magistrates. By the word vdy, bedi, sufficiency, he means not that the Ninevites are satisfied with their prey, for they were insatiable; but it rather refers to the abundance which they had. And he says, that the lion strangled for his lionesses: I wish there were no lionesses to devour at this day; but we see that there are some who surpass their husbands in boldness and cruelty. But the Prophet says here what is natural, — that the lion strangles the prey and gives it afterwards to his lionesses. He then adds, that the Ninevites were not satisfied with daily rapines, as many robbers live for the day; but he says, that their plunder was laid up in store. Hence they filled their secret places and dens with their booty and spoils. Still further, though the Prophet speaks not here so plainly, as we shall see he does in what follows, it is yet certain, that the reason is here given, why God visited the Ninevites with so severe a vengeance, and that was, because they had ceased to be like men, and had degenerated into savage beasts. It follows —

13. Behold, I am against thee, saith the Lord of hosts, and I will burn her chariots in the smoke, and the sword shall devour thy young lions: and I will cut off thy prey from the earth, and the voice of thy messengers shall no more be heard.

13. Ecce Ego ad te dicit Jehova exercituum, et comburam in fumo currum ejus, et leunculos tuos comedet gladius, et excidam e terra praedam tuam, et non audietur amplius vox nunciorum tuorum (aut, dentium molarium.)

To give more effect to what he says, the Prophet introduces God here as the speaker. Behold, he says, I am against thee He has been hitherto, as it were, the herald of God, and in this character gave an authoritative command to the Chaldeans to plunder Nineveh: but when God himself comes forward, and uses not the mouth of man, but declares himself his own decrees, it is much more impressive. This then is the reason why God now openly speaks: Behold, I am, he says, against thee. We understand the emphatical import of the demonstrative particle, Behold; for God, as if awakened from sleep, shows that it will be at length his work, to undertake the cause of his people, and also to punish the world for its wickedness, Behold, I am against thee, he says. We have elsewhere seen a similar mode of speaking; there is therefore no need of dwelling on it here.

I will burn, he says, with smoke her chariots Here by smoke some understand a smoky fire; but the Prophet, I think, meant another thing, — that at the first onset God would consume all the chariots of Nineveh; as though he had said, that as soon as the flame burst forth, it would be all over with all the forces of Nineveh; for by chariots he no doubt means all their warlike preparations; and we know that they fought then from chariots: as at this day there are employed in wars horsemen in armor, so there were then chariots. But the Prophet, by taking a part for the whole, includes all warlike forces: I will burn then the chariots⁶ — How? By smoke alone, that is as soon as the first flame begins to emerge; for the smoke rises before the fire appears or gathers strength: in short, the Prophet shows that Nineveh would be, as it were, in a moment, reduced to nothing, as soon as it pleased God to avenge its wickedness.

He then adds in the third person, And thy young lions shall the sword devour He indeed changes the person here; but the discourse is more striking, when God manifests his wrath in abrupt sentences. He had said, Behold, I am against thee; then, I will burn her chariots, he now hardly deigns to direct his speech to Nineveh; but afterwards he returns to her, and thy young lions shall the sword devour Then God, by speaking thus in broken sentences, more fully expresses the dreadful vengeance which he had determined to execute on the Ninevites. He then says, And I will exterminate from the earth thy prey; that is, it will not now be allowed thee to go on as usual; for I will put a stop to thy inhuman cruelty. Thus prey may be taken for the act itself; or it may be fitly explained of the spoils taken from the nations, for the Ninevites, by their tyrannical ravening, had everywhere plundered; and thus it may be applied to the pillaging of the city. I will then exterminate from the land, that is from thy country, those riches which have been hitherto heaped together as though a lion had been everywhere gathering a prey.

And heard no more shall be the voice of thy messengers They who understand ml'kym, melakim, to be messengers, apply the word to the heralds, by whom the Assyrians were wont to proclaim wars on neighboring nations. As then they sent here and there their heralds to announce war, and as their terrible voice sounded everywhere, the words of the Prophet have this meaning given them, — that God would at length produce silence, so that they should not hereafter disturb all their neighboring countries with the clamor of war. But as this explanation is strained, I am inclined to adopt what others think, — that the grinding teeth are here intended. The word is not written, if it be taken for messengers, according to grammar; it is ml'kkh, melakke; there ought not to have been the h, he at the end, and y, jod, ought to have been inserted before the last letter but one: and if it be deemed as meaning the king, it ought then to have been written mlkk, melkak. All then confess, that the word is not written according to the rule of grammar; and as the Persians call the grinders ml'kkh, melakke, we may give this version, which well suits the context, No more shall be heard the sound of grinders.' For since lions seize the prey with their teeth,⁷ and also break the bones, and thus make a great noise when they tear an animal or a man with their teeth, this rendering seems to be the most suitable, Heard no more shall be the sound of teeth, that is, heard shall not be the noise made by thy teeth; for when thou now tearest thy prey, thy teeth make a noise. No more heard then shall the noise from that breaking, or the clashing or the crashing of the teeth. But as to the chief point, this is no matter of importance.

The Prophet simply teaches us here that it could not be, but that God would at length restrain tyrants; for though he hides himself for a time, he yet never forgets the groans of those whom he sees to be unjustly afflicted: and particularly when tyrants molest the Church, it is proved here by the Prophet that God will at length be a defender; and hence we ought to consider well these words, Behold, I am against thee For though God addresses these words only to the Assyrians, yet as he points out the reasons why he rises up with so much displeasure against them, they ought to be extended to all tyrants, and to all who exercise cruelty towards distressed and innocent men. But this is more clearly expressed in the following verse.

1. Woe to the bloody city! it is all full of lies and robbery; the prey departeth not;

1. O urbs sanguinaria! Tota mendacio (vertunt) rapina plena est; non recedit praeda (vel, non recedet praeda.)

The Prophet, as I have said, more clearly expresses here the reason why the vengeance of God would be so severe on the Ninevites, — because they had wholly given themselves up to barbarous cruelty; and hence he calls it the bloody city. Bloody city! he says. The exclamation is emphatical. Though hv, eu, sometimes means Woe; yet it is put here as though the Prophet would have constrained Nineveh to undergo its punishment, O sanguinary city, then, the whole of it is full of kchs cachesh: the word signifies leanness and the Prophet no doubt joins here together two words, which seem to differ widely, and yet they signify the same thing. For phrq, perek, means to lay by; and kchs, cachesh, is taken for a lie or vanity, when there is nothing solid in what is said: but the Prophet, I doubt not, means by both words the spoils of the city Nineveh. It was then full of leanness for it had consumed all others; it was also full of spoils, for it had filled itself. But the meaning of the Prophet is in no way dubious; for at length he adds, Depart shall not the prey; that is as some think, it shall not be withdrawn from the hands of conquerors; but others more correctly think that a continued liberty in plundering is intended, that the Assyrians were constantly employed in pillaging and kept within no bounds.

We hence see that the Prophet now shows why God says, that he would be an adversary to the Ninevites, because he could not endure its unjust cruelty. He bore with it indeed for a time; for he did not immediately execute his judgment; but yet he never forgot his own people.

As, then, God has once declared by the mouth of his Prophet that he would be the avenger of the cruelty which the Assyrians had exercised, let us know that he retains still his own nature; and whatever liberty he may for a time grant to tyrants and savage wild beasts, he yet continues to be a just avenger. It is our duty calmly to bear injuries, and to groan to him; and as he promises to be at length our helper, it behaves us to flee to him, and to ask him to succor us, so that seeing his Church oppressed, and tyrants exercising licentiously their power, he may hasten the time to restrain them. If then we were at all times to continue thus resigned under God's protection, there is no doubt but that he would be ready even at this day to execute a similar judgment to that which the city Nineveh and its people had to endure.

Grant, Almighty God. that as we have now heard of punishments so dreadful denounced on all tyrants and plunderers, this warning may keep us within the limits of justice, so that none of us may abuse our power to oppress the innocent, but, on the contrary, strive to benefit one another, and wholly regulate ourselves according to the rule of equity: and may we hence also receive comfort whenever the ungodly molest and trouble us, and doubt not but that we are under thy protection, and that thou art armed with power sufficient to defend us, so that we may patiently bear injuries, until at length the ripened time shall come for thee to help us, and to put forth thy power for our preservation; nor let us cease to bear our evils with patience, as long as it may be thy will to exercise us in our present warfare, until having gone through all one troubles, we come to that blessed rest which has been provided for us in heaven by Christ Jesus our Lord. Amen.

2. The noise of a whip, and the noise of the rattling of the wheels, and of the pransing horses, and of the jumping chariots.

2. Sonitus flagelli, et sonitus commotionis rotae, et equus concutiens, et quadriga exultans;

3. The horseman lifteth up both the bright sword and the glittering spear: and there is a multitude of slain, and a great number of carcases; and there is none end of their corpses; they stumble upon their corpses:

3. Eques ascendere faciens, et flamma gladii, et fulgur lanceae, et multitudo occisi (est mutatio numeri, occisorum,) et pondus cadaverum (hoc est etiam multitudo,) et nullus finis cadaveribus ejus; impingent in cadavera ejus:

The Prophet represents here as in a lively picture, what was nigh the Assyrians; for he sets forth the Chaldeans their enemies, with all their preparations and in their quick movements.⁸ The sound of the whip, he says; the whips, made a noise in exciting the horses: the sound of the rattling of the wheel; that is, great shall be the haste and celerity, when the horses shall be forced on by the whip; the horse also shaking the earth, and the chariot bounding; the horseman making it to ascend; and then, the flame of the sword and the lightning of the spear He then says, that there would be such a slaughter, that the whole place would be full of dead bodies.

We now then understand what the Prophet means: for as Nineveh might have then appeared impregnable the Prophet confirms at large what he had said of its approaching ruin, and thus sets before the eyes of the Israelites what was then incredible.

As to the words, some interpreters connect what we have rendered, the horseman makes to ascend, with what follows, that is, he makes to ascend the flame of the sword and the lightning of the spear But as a copulative comes between, it seems rather to be an imperfect sentence, meaning, that the horseman makes to ascend or mount, that is, his horses, by urging them on. With regard to the word lhv, leb, it means I have no doubt, a flame. By this word, I know, is also understood metaphorically the brightness of swords, which appears like a flame: but the Prophet immediately adds lightning As then he says that spears lighten, I doubt not but that for the same reason he meant to say that swords flame. All these things were intended for the purpose of fully convincing the Israelites that Nineveh, however much it was supplied with wealth and power, was yet approaching its ruin, for its enemies would prevail against it: and therefore he adds, that all the roads would be full of dead bodies, that the enemies could not enter without treading on them everywhere. It follows —

4. Because of the multitude of the whoredoms of the wellfavoured harlot, the mistress of witchcrafts, that selleth nations through her whoredoms, and families through her witchcrafts.

4. Ob multitudinem scortationum meretricis pollentis gratia, magistrae veneficiorum, vendentis gentes in scortationibus suis, et nationes in suis veneficiis.

The Prophet mentions again the cause why God would execute so dreadful a vengeance on that city, which yet procured by its splendor so much glory and respect among all people: and God seems in a manner to have but little regard for the order of the world when he thus overturns great cities. For since he is the Creator of the whole world, it seems to be his proper office to protect its various parts, especially those which excel in beauty, for they seem to deserve a higher regard. When therefore any splendid city is demolished, such thoughts as these occur to us, — That God is either delighted with the ruin of the world, or is asleep in heaven, and that thus all things revolve by chance and contingency. Therefore the Prophet shows, that God had just reasons for decreeing the ruin of Nineveh, and for deforming that beauty, that it might not deceive the eyes of men. Hence he compares Nineveh to a harlot. The similitude seems not to be very suitable: but yet if we take a nearer view of things, the Prophet could not have more fitly nor more strikingly set forth the condition of that city. He had before mentioned its barbarous cruelty, and said, that it was the den of lions, and that savage and bloody wild beasts dwelt there. He now begins to speak of the frauds and crafty artifices by which the kings of this world attain for themselves both wealth and power. The Prophet then makes the city Nineveh to be like a harlot for this reason, — because it had not only brought under its power neighboring nations by threats and terrors, and also by cruelty, but because it had ensnared many by oblique arts and fraudulent means, by captious dealings and allurements. This is the reason why it is now called a harlot by the Prophet.

The Prophets of God seem indeed to speak but with little reverence of great cities and empires: but we know that it rightly belongs to the Spirit of God, that in exercising his own jurisdiction, he should uncover the base deeds of the whole world, which otherwise would lie concealed and even under the appearance of virtues deceive the eyes and senses of the simple: and as men so much flatter themselves, and are inebriated with their own delusions, it is necessary that those who are too self-indulgent and delicate should be roughly handled. As then kings ever set up their own splendor that they may dazzle the eyes of the simple, and seem to have their own greatness as a beautiful covering, the Spirit of God divests them of these masks. This then is the reason why the Prophet speaks here, in no very respectful terms, of that great monarchy which had attracted the admiration of all nations. For when the Spirit of God adopts a humble and common mode of speaking, men, blinded by their vices, will not acknowledge their own baseness; nay, they will even dare to set up in opposition those things which cover their disgraceful deeds: but the Spirit of God breaks through all these things, and dissipates those delusions by which men impose on themselves.

Such is the reason for this similitude; On account of the multitude, he says, of the whoredoms of the harlot, who excels in favor It is said by way of concession that Nineveh was in great favor, that is, that by her beauty she had allured to herself many nations, like a harlot who attains many lovers: and thus the Prophet allows that Nineveh was beautiful. But he adds that she was the mistress of sorceries ksph, casheph, means sorcery, and also juggling: we may then render ksphym, cashaphim, used here, juggleries, (praestigias — sleights of hand.) But the Prophet seems to allude to filters or amatory potions, by which harlots dementate youths. As then harlots not only attract notice by their beauty and bland manners and other usual ways; but they also in a manner fascinate unhappy youths, and use various arts and delusions; so the Prophet under this word comprehends all the deceits practiced by harlots; as though he said, "This harlot was not only beautiful, but also an enchantress, who by her charms deceived unhappy nations like a strumpets who dementates unhappy youths, who do not take care of themselves."

He afterwards adds, Who sells nations by her whoredoms, and tribes by her sorceries Though Nahum still carries on the same metaphor, he yet shows more clearly what he meant by whoredoms and sorceries, — even the crafts of princes, by which they allure their neighbors, and then reduce them to bondage. Then all the counsels of kings (which they call policies)⁹ are here, by the Spirit of God, called sorceries or juggleries, and also meretricious arts. This reproof, as I have already said, many deem to have been too severe; for so much majesty shone forth then in the Assyrians, that they ought, as they think, to have been more respectfully treated. But it behaved the Spirit of God to speak in this forcible language: for there is no one who does not applaud such crafty proceedings. Where any one, without mentioning princes, to ask, Is it right to deceive, and then by lies, deceptions, perjuries, cavils, and other arts, to make a cover for things? — were this question asked, the prompt answer would be, that all these things are as remote as possible from virtue, as nothing becomes men more than ingenuous sincerity. But when princes appear in public, and make this pretense, that the world must be ruled with great prudence, that except secret counsels be taken, all kingdoms would immediately fall into ruin, — this veil covers all their shameful transactions, so that it becomes lawful for them, and even praiseworthy, to deceive one party, to circumvent another, and a third to oppress by means of deception. Since then princes are praised for their craftiness, this is the reason why the Prophet here takes away, as it were by force, the mask, under which they hide their base proceedings; "They are," he says, "meretricious arts, and they are sorceries and juggleries."

It is of one city, it is true, that he speaks here; but the Prophet no doubt describes in this striking representation how kingdoms increase and by what crafty means, — first, by robberies, — and then by artful dealings, such as would by no means become honest men in the middle class of life. But princes could never succeed, except they practiced such artifices. We yet see how they are described here by the Spirit of God, — that they are like strumpets given to juggleries, and to other base and filthy arts, which he calls whoredoms. But I have said, that the meaning of the Prophet can be more clearly elicited from the second clause of the verse, when he says that the Ninevites made a merchandise of the nations. We see indeed even at this day that princes disturb the whole world at their pleasure; for they deliver up innocent people to one another, and shamefully sell them, while each hunts after his own advantage, without any shame; that he may increase his own power, he will deliver others into the hand of an enemy. Since then there are crafty proceedings of this kind carried on too much at this day, there is no need that I should attempt to explain at any length the meaning of the Prophet. I wish that examples were to be sought at a distance. Let us proceed —

5. Behold, I am against thee, saith the Lord of hosts; and I will discover thy skirts upon thy face, and I will shew the nations thy nakedness, and the kingdoms thy shame.

5. Ecce Ego ad te, inquit Jehova exercituum, et retegam fimbrias tuas super faciem tuam, et ostendam gentibus nuditatem tuam, et regnis foeditatem tuam:

6. And I will cast abominable filth upon thee, and make thee vile, and will set thee as a gazingstock.

6. Et projiciam super te sordes (vel, inquinamenta) et ignominia afficiam te, et ponam te quasi stercus (alii vertunt; alii autem, quasi exemplum; dicam postea de ipsa voce.)

The Prophet confirms here what he has said of the fall of Nineveh; but, as it was stated yesterday, he introduces God as the speaker, that his address might be more powerful. God then testifies here to the Assyrians, that they should have no strife or contention with any mortal being, but with their own judgment; as though he said, "There is no reason for thee to compare thy forces with those of the Chaldeans; but think of this — that I am the punisher of thy crimes. The Chaldeans indeed shall come; chariots shall make a noise and horses shall leap, and horsemen shall shake the earth; they shall brandish the flaming swords, and their spears shall be like lightning; but there is no reason for thee to think that the Chaldeans will, of themselves, break in upon thee: for I guide them by my hidden providence, as it is my purpose to destroy thee; and now the time is come when I shall execute on thee my judgment."

I am, he says, Jehovah of hosts. The epithet tsv'vt tsabaut, must be referred to the circumstance of this passage; for God declares here his own power, that the Assyrians might not think that they could by any means escape. He then adds, I will disclose thy extremities on thy face He alludes to the similitude which we have lately observed; for harlots appear very fine, and affect neatness and elegance in their dress; they not only put on costly apparel, but also add disguises. Though then this fine dress conceals the baseness of strumpets, yet, were any to take the clothes of a harlot and throw them over her head, all her beauty would disappear, and all men would abhor the sight: to see her concealed parts disclosed would be a base and filthy spectacle. So God declares that he would strip Nineveh of its magnificent dress, that she might be a detestable sight, only exhibiting her own reproach. We now then apprehend the Prophet's meaning; as though he said, "Nineveh thinks not that she is to perish. — How so? Because her own splendor blinds her: and she has willfully deceived herself, and, by her deceits, has dazzled the eyes of all nations. As then this splendor seems to be a defense to the city Nineveh, I the Lord, he says, will disclose her hidden parts; I will deprive the Assyrians of all this splendor in which they now glory, and which is in high esteem and admiration among other nations."

And this passage ought to be especially noticed; for, as I have said, true dignity is not to be found in the highest princes. Princes ought, indeed, to seek respect for themselves by justice, integrity, mercy, and a magnanimous spirit: but they only excel in mean artifices; then they shamelessly deceive, lie, and swear falsely; they also flatter, even meanly, when circumstances require; they insinuate themselves by various crafty means, and by large promises decoy the simple. Since then their true dignity is not commonly regarded by princes, this passage ought to be observed, so that we may know that their elevation, which captivates the minds of men, is an abomination before God; for they do not discern things, but are blind, being dazzled by empty splendor.

Disclose, then, he says, will I thy shame He says first, Disclose will I thy fringes on thy face; and then I will show to the nations thy nakedness And the nakedness of great kings is shown to the nations when the Lord executes his vengeance: for then even the lowest of the low will dare to pass judgment, — "He deserved to perish with shame, for he exercised tyranny on his own subjects, and spared not his own neighbors; he never was a good prince; nay, he only employed deceits and perjuries." When, therefore princes are cast down, every one, however low, becomes a judge, and ascends as it were, the tribunal to burden and load them with reproaches. And hence the Prophet says, in the person of God, Disclose will I thy fringes on thy face, and will show to the nations thy nakedness, and to kingdoms thy filthiness.

He afterwards adds, I will besprinkle thee with filth, or defilements. The Prophet still alludes to the similitude of a harlot, who is well and sumptuously adorned, and by her charms captivates the eyes of all: but when any one takes mire and filth from the middle of the road, and bespatters her with it, there is then no one who will not turn away his eyes from so filthy an object. But we have already explained the import of this. God is indeed said to besprinkle kingdoms with defilements, when he casts them down; for they all begin freely to express their opinion: and those who before pretended great admiration, now rise up and bring forth many reproachful things. Then it is, that the Lord is said to besprinkle great kingdoms with filth and defilements.

He then adds, I will disgrace thee nvl, nubel, is to fall, and it is applied to dead bodies; but it means also to disgrace, as it is to be taken here. I will make thee as the dung Some think rv'y, ruai, to be dung, or something fetid: but as it comes from r'h, rae, to see, and is in many parts of Scripture taken for vision or view, they are more correct, in my judgment, who render it thus, I will make thee an example; so Jerome renders it; as though he said, "Thou shalt be a spectacle to all nations."¹⁰ And Nineveh is said to be made an example, because its ruin was more memorable than that of any other which had previously happened. Thou shalt then be a spectacle; that is, the calamity which I now denounce shall attract the observation of all. It afterwards follows —

7. And it shall come to pass, that all they that look upon thee shall flee from thee, and say, Nineveh is laid waste: who will bemoan her? whence shall I seek comforters for thee?

7. Et accidet ut quisquis te viderit recedat abs te, et dicat, Vastata est Nineveh: quis condolebit ei? unde quaeram consolatores tibi?

When he says, kl-r'yk, cal-raik, whosoever sees thee,' we hence learn again that rv'y, ruai, at the end of the last verse, is to be taken for example or spectacle; for the Prophet proceeds with the same subject: I will make thee, he says, an example, or a spectacle. — For what purpose? that whosoever sees thee may depart from thee¹¹ And it was an evidence of horror, though some think it to have been a reward for her cruelty, that no one came to Nineveh, but that she was forsaken by all friends in her desolation. And they take in the same sense what follows, Who will condole with her? and whence shall I seek comforters for thee? For they think that the Ninevites are here reproached for their cruelty, because they made themselves so hated by all that they were unworthy of sympathy; for they spared none, they allowed themselves full liberty in injuring others, they had gained the hatred of all the world. Hence some think that what is here intimated is, that the Ninevites were justly detested by and so that no one condoled with them in so great a calamity, inasmuch as they had been injurious to all: "It shall then happen, that whosoever sees thee shall go far away from thee and shall say, Wasted is Nineveh; who will condole with her? Whence shall I call comforters to her?"

But I know not whether this refined meaning came into the Prophet's mind. We may explain the words more simply, that all would flee far away as a proof of their horrors and that the calamity would be such, that no lamentation would correspond with it. Who will be able to console with her? that is, were the greatness of her calamity duly weighed, though all were to weep and utter their meanings, it would not yet be sufficient: all lamentations would be far unequal to so great a calamity. The Prophet seems rather to mean this. Who then shall condole with her? and whence shall I seek comforters, as though he said, "The ruin of so splendid a city will not be of an ordinary kind, but what cannot be equaled by any lamentations." It then follows —

8. Art thou better than populous No, that was situate among the rivers, that had the waters round about it, whose rampart was the sea, and her wall was from the sea?

8. An melior es quam No (id est, Alexandria,) Amon (vertunt quidam, populosum; alii putant esse nomen Regis; an igitur melior es quam Alexandria populosa,) quae habitabat in fluviis? Mare in circuitu ejus, cujus fossa erat mare, et a mari murus ejus;

9. Ethiopia and Egypt were her strength, and it was infinite; Put and Lubim were thy helpers.

9. Aethiopia fortitudo ejus et Aegyptus; et nullus finis; Aphrica et Libyae fuerunt in auxilium ejus

10. Yet was she carried away, she went into captivity: her young children also were dashed in pieces at the top of all the streets: and they cast lots for her honourable men, and all her great men were bound in chains.

10. Etiam ipsa in transmigrationem abiit ad captivitatem; etiam parvuli ejus allisi sunt in capite omnium platearum; et super proceres ejus (vel, honorabiles, ad verbum) jecerunt sortem, et magnetes ejus vincti sunt compedibus.

The Prophet, in order to gain credit to his prophecy, produces here the ensample of Alexandria. It is indeed certain, from many testimonies of Scripture, that Alexandria is called No, which was a very ancient city, situated on the confines of Africa, and yet in Egypt. It might, at the same time, be, that the Alexandrians formerly had their own government, at least their own kings: and this is probable; for the Prophet says here, that Egypt and Ethiopia, as well as Africa and the Libyan nations, were the confederates of this city. It may hence then be concluded, that Alexandria was not then a part of Egypt, but had its own government, and was in alliance with the Egyptians, as with the other nations. But as Egypt, after the death of our Prophet, was in part overthrown by the Assyrians, and in part by the Chaldeans, some interpreters think, that the Prophet speaks of a ruin which had not yet taken place.¹² But this would not harmonize with his design; for the Prophet shows here, as in a mirror, that the chief empires fall according to the will of God, and that cities, the richest and the best fortified, come to nothing, whenever it pleases God. Unless, then, the destruction of Alexandria was notorious and everywhere known, the Prophet could not have suitably adduced this example: I therefore doubt not but that Alexandria had been then demolished. It is no matter of wonder that it afterwards returned to its former state and became rich; for the situation of the city was most commodious, not so much on account of the fertility of the land, as on account of its traffic; for ships from the Mediterranean sailed up near to it. It had, indeed, on one side, the lake Marcotis, which is not very healthy; and then the sea fortified it; and Pharos was a neighboring island: but yet the city was inhabited by many, and adorned with splendid buildings; for the advantage of traffic drew together inhabitants from all quarters. It was afterwards built again by Alexander of Macedon. But it is evident enough that it had been already an opulent city: for Alexander did not build a new city but enlarged it.¹³ Let us now come to the words of the Prophet.

Shall it be better to thee than to Alexandria? The word 'mvn, amun, some render populous; and I am inclined to adopt this meaning, which has been received nearly by the consent of all. Others have supposed it to be the name of a king; but as proof fails them, I leave to themselves their own conjecture. Shall it then be better to thee than to Alexandria? For it stood, he says, between the rivers Alexandria had the Nile, as it were, under its own power; for it was then divided into many parts, so that it intersected the city in various places. So then he says, that Alexandria dwelt between the rivers; for it divided the Nile, as it suited its convenience, into several streams.

Then he says, The sea was around her: for it was surrounded on one side by the sea, and protected by the island Pharos, which had a tower, not only for the sake of defense, but that ships coming in from the Mediterranean, might have a signal, by which they might direct their course straight to the harbor. The sea then was around her; for the sea encircled more than half of the city; and then the lake Mareotis was on the other side to the south. He afterwards adds, And its wall or moat was the sea The word is written with y, iod, chyl, chil; but it means a wall or a moat, though Latins render antemurale — a front-work: for they were wont formerly to fortify their cities with a double wall, as old buildings still show. According to these interpreters chyl, chil, is the inner wall, and so they render its front-work: and there was also an outer wall towards the sea. But we may take chyl, chil, for a moat or a trench; and it is easy to find from other passages that it was a trench rather than a front-work. It is said that the body of Jezebel was torn by dogs in the trench, and the word there is chyl, chil. As to the object of the Prophet, he evidently intended to show, that Alexandria was so well fortified, that Nineveh had no reason to think herself to be in a safer state; for its fortress was from the sea, and also from Ethiopia, on account of the munitions which he has mentioned. Then he speaks of Africa and Egypt, and the Libyan nations,¹⁴ and says in short, that there was no end of her strength; that is, that she could seek the help of many friends and confederates: many were ready to bring aid, even Africa, Ethiopia, and the Lybians.

Yet, he says, she departed into captivity a captive; that is, the inhabitants of Alexandria have been banished, and the city become as it were captive, for its inhabitants were driven here and there. Dashed, he says, have been their little ones at the head of every street The Prophet means, that so great a power as that of Alexandria did not prevent the conquerors to exercise towards her the most barbarous cruelty; for it was a savage act to dash little children against stones, who ought on account of their tender age, to have been spared. There was indeed no reason for raging against them, for they could not have been deemed enemies. But yet the Prophet says that Alexandria had been thus treated; and he said this, that Nineveh might not trust in her strength, and thus perversely despise God's judgment, which he now denounced on it. He adds, They cast lots on her princess and bound were her great men with fetters In saying that lots were cast, he refers to an ancient custom; for when there was any dispute respecting a captive, the lot was cast: as for instance, when two had taken one man, to prevent contention, it was by lot determined who was to be his master. So then he says that lots were cast on their princes. This usually happened to the common people and to the lowest slaves; but the Prophet says that the conquerors spared not even the princes. They were therefore treated as the lowest class; and though they were great princes, they were led into captivity and bound with chains, in the same manner with the meanest and the lowest of the people. They were not treated according to their rank; and there was no differences between the chief men and the most degraded of the humbler classes; for even the very princes were so brought down, that their lot differed not from that of the wretched; for as common people are usually treated with contempt, so were the chiefs of Alexandria treated by their enemies.

Grant, Almighty God, that since by thy awful judgments thou dost show thy displeasure at the pride of this world, we may be ruled by the spirit of meekness, and in such a manner humble ourselves willingly under thy hand, that we may not experience thy dreadful power in our destruction, but being, on the contrary, supported by thy strength, we may keep ourselves in our own proper station and in true simplicity, and, at the same time, relying on thy protection, we may never doubt, but thou wilt sustain us against all the assaults of our enemies, however violent they may be, and thus persevere in the warfare of the cross which thou hast appointed for us, until we be at length gathered into that celestial kingdom, where we shall triumph together with thy Son, when his glory shall shine in us, and all the wicked shall be destroyed. Amen.