Burden, or threat. (Worthington) — Septuagint, “assumption,” (Haydock) when the prophet saw in spirit the impending ruin. (Theodoret) — Allegorically, Nahum is “the comforter” of the just, shewing that God will avenge their cause against Ninive, “the beautiful,” and destroy the world, (kosmos, which also means “beautiful,”) after which the saints shall reign in eternal glory. (Worthington) — We have described Ninive, Jonas i. (Calmet) — It was overturned first in the year of the world 3257, and again in the year 3378. (Usher) — Elcesite. Some think that Elcesai was the father of Nahum; but most suppose that it was a village Galilee. (Calmet)Ver. 2. The Lord. The six following verses (Haydock) tend to excite attention. (Calmet)Ver. 3. Cleanse. Literally, “cleansing, he will not make innocent.” (Haydock) — The same expression is rendered, No man of himself is innocent before thee, Exodus xxxiv. 7. (Calmet) — Septuagint, “the innocent he will not deem innocent.” (Haydock) — No man is perfect in God’s sight, (Calmet) though they may appear to be such to others. (Haydock) — None can escape punishment, if he be treated with rigour. De Dieu translates, “he will not utterly evacuate,” or destroy, which seems very correct, Jeremias xxx. 11., and Numbers xiv. 18. — Dust. He walks upon them as we do on dry land.Ver. 4. Desert, as at the Red Sea, Psalm cv. 9. — Languisheth. The most fruitful places produce nothing, when God is angry.Ver. 5. Made. Septuagint, “shaken.” — Quaked. Hebrew and Septuagint, “risen.” (Calmet)Ver. 6. Like fire. Septuagint, “melts kingdoms.”Ver. 7. Hope. Septuagint, “fear.” He approves of his faithful servants. (Haydock)Ver. 8. Thereof; viz. of Ninive. (Challoner) — This is connected with Ver. 1. (Haydock) — Ninive was taken by the waters of the Tigris overflowing, at the first siege. (Diod. ii.; Athen. xii.) — The like might happen at the second, though profane authors be silent. (Calmet) — Many think that the flood means great armies, Isaias viii. 7. (Forer.; Vatable) — Septuagint, “He will utterly destroy: those who rise up and his enemies, darkness,” &c. (Haydock) — Chaldean, The.[Theodotion?] and Aq.[Aquila?] adopt the same sense, but Symmachus, &c., agree with us. (Calmet)Ver. 9. Affliction. Septuagint add, “for the same thing, or together.” (Haydock) — Many hence infer, that those who have been slain by God, like the Sodomites, &c., will not be condemned to hell. (Origen, i. Ezec.; St. Jerome.; St. Thomas Aquinas, 3. p. q. 59. a. 5.) — But this principle cannot be always correct. (Calmet) — Their temporal suffering might usher in eternal ones. (St. Gregory, Mor. xviii. 12.) — Ninive shall perish; so that a second blow will not be requisite, 1 Kings xxvi. 8. (Drusius) (Calmet)Ver. 10. Dry. The Assyrians, feasting in the hopes that they would speedily become masters of Jerusalem, were cut off in one night. (Worthington) — God’s enemies cannot escape; as when a thorn bush has taken fire, all must perish, Psalm lvii. 10., and Isaias ix. 18. (Calmet)Ver. 11. Forth. Some understand this of Sennacherib. But as his attempt against the people seems to have been prior to the prophecy of Nahum, we may better understand it of Holofernes. (Challoner) — One. Septuagint, “a most wicked thought against the Lord, devising opposition.” (Haydock) — We may render, “hath come,” &c., alluding to Sennacherib and Rabsaces, Isaias xxxvi. 18. and xxxvii. 23. (Calmet)Ver. 12. Perfect. That is, however strong or numerous their forces may be, they shall be cut off, and their prince or leader shall pass away and disappear. (Challoner) — If there were many just at Ninive, or among the Jews, (Calmet) a moderate chastisement would suffice. (Haydock) — The latter have been afflicted; now their enemies shall suffer. Septuagint have read otherwise: (Calmet) “the Lord, reigning over the great waters; thus shall they be divided, and thou shalt be heard of no more.” (Haydock)Ver. 13. Asunder. Ezechias was tributary to Assyria, 4 Kings xviii. 14. After the fall of Ninive, its yoke was removed. (Calmet)Ver. 14. Commandment. That is, a decree concerning thee, O king of Ninive, thy seed shall fail, &c. (Challoner) — His son Asarhaddon succeeded; but soon the line was extinct. (Worthington) — No alarm shall be spread by thee. — Grave. Sennacherib was slain in the temple: (Isaias xxxvii. 38.; Calmet) or the idols were deemed unclean by the victors. (Eurip.[Euripides?] Troad.) (Haydock)Ver. 15. Peace. Sentinels were established on the hills. — Festivals. St. Jerome quotes the Book of Paralipomenon as saying (Calmet) that the Jews could not observe the Passover in the first month. But they did it in the second, after they knew that Sennacherib was slain, 2 Paralipomenon xxxii. (Haydock) — This passage does not, however, appear at present in Scripture, and it could not speak of the second month (Calmet) following Nisan, (Haydock) as the king was slain forty-five days (Tobias i. 22.; Greek, 55.) after his return to Ninive; and some time must have elapsed before he could get thither, and the news arrive in Judea. (Calmet) — Belial; the wicked one, viz. the Assyrian. (Challoner)
In this chapter we have, I. The inscription of the book, ver 1. II. A magnificent display of the glory of God, in a mixture of wrath and justice against the wicked, and mercy and grace towards his people, and the discovery of his majesty and power in both, ver 2-8. III. A particular application of this (as most interpreters think) to the destruction of Sennacherib and the Assyrian army, when they besieged Jerusalem, which was a very memorable and illustrious instance of the power both of God's justice and of his mercy, and spoke abundance of terror to his enemies and encouragement to his faithful servants, ver 9-16.
That is, born in a poor village in the tribe of Simeon. Read Isa. 13:1 . The vision or revelation, which God commanded Nahum to write concerning the Ninevites.
Verses 1-8 About a hundred years before, at Jonah's preaching, the Ninevites repented, and were spared, yet, soon after, they became worse than ever. Nineveh knows not that God who contends with her, but is told what a God he is. It is good for all to mix faith with what is here said concerning Him, which speaks great terror to the wicked, and comfort to believers. Let each take his portion from it: let sinners read it and tremble; and let saints read it and triumph. The anger of the Lord is contrasted with his goodness to his people. Perhaps they are obscure and little regarded in the world, but the Lord knows them. The Scripture character of Jehovah agrees not with the views of proud reasoners. The God and Father of our Lord Jesus Christ is slow to wrath and ready to forgive, but he will by no means acquit the wicked; and there is tribulation and anguish for every soul that doeth evil: but who duly regards the power of his wrath?
1 The burden of Nineveh. The book of the vision of Nahum the Elkoshite.
The justice and power of the Lord. (1-8) The overthrow of the Assyrians. (9-15)
III. He is a God of infinite mercy; and in the midst of all this wrath mercy is remembered. Let the sinners in Zion be afraid, that go on still in their transgressions, but let not those that trust in God tremble before him. For, 1. He is slow to anger (v. 3), not easily provoked, but ready to show mercy to those who have offended him and to receive them into favour upon their repentance. 2. When the tokens of his rage against the wicked are abroad he takes care for the safety and comfort of his own people (v. 7): The Lord is good to those that are good, and to them he will be a stronghold in the day of trouble. Note, The same almighty power that is exerted for the terror and destruction of the wicked is engaged, and shall be employed, for the protection and satisfaction of his own people; he is able both to save and to destroy. In the day of public trouble, when God's judgments are in the earth, laying all waste, he will be a place of defence to those that by faith put themselves under his protection, those that trust in him in the way of their duty, that live a life of dependence upon him, and devotedness to him; he knows them, he owns them for his, he takes cognizance of their case, knows what is best for them, and what course to take most effectually for their relief. They are perhaps obscure and little regarded in the world, but the Lord knows them, Ps 1 6.
2 God is jealous, and the Lord revengeth; the Lord revengeth, and is furious; the Lord will take vengeance on his adversaries, and he reserveth wrath for his enemies. 3 The Lord is slow to anger, and great in power, and will not at all acquit the wicked: the Lord hath his way in the whirlwind and in the storm, and the clouds are the dust of his feet. 4 He rebuketh the sea, and maketh it dry, and drieth up all the rivers: Bashan languisheth, and Carmel, and the flower of Lebanon languisheth. 5 The mountains quake at him, and the hills melt, and the earth is burned at his presence, yea, the world, and all that dwell therein. 6 Who can stand before his indignation? and who can abide in the fierceness of his anger? his fury is poured out like fire, and the rocks are thrown down by him. 7 The Lord is good, a strong hold in the day of trouble; and he knoweth them that trust in him. 8 But with an overrunning flood he will make an utter end of the place thereof, and darkness shall pursue his enemies.