Chapter XLVIII (continued, part 10)
fueiit was to be restored to the poor before sunset (Exodus
22. 26, 27k l>ut these never restored their unlawful booty.
10. Arise ye, and depart—not an exhortation to the chil-
liren ol God to depart out of an ungodly world, as it is
ufti;ii applied ; though that sentiment is a scriptural one.
Ifhis world is doubtless not our " rest," being "polluted" with sin: it is our passage, notour portion; our aim, not our home (2 Corinthians 6. 17; Hebrews 13. 14). The Ua-
The FaUehood of the Prophets. MICAH IV. Tlie Glory, Peace, and Victory, of Zion,
be rejected, because it Is the mere cry of nature for deliverance from pain, not that of repentance lor deliverance from sin. Ill In their doings—men cannot expect
tree are mentioned rather than a house, to signify, there will be no need of a covert; men will be safe even in the fields and open air. Lord of hosts Ikath spoken it— therefore it must come to pass, however unlikely now it may seem. 5. For—rather. Though it be that all people walk after their several gods, yet we (the Jews in the dispersion) will walk in the name of the Lord. So the Hebrew particle means in Margin, Genesis 8. 21 ; Exodus 13.
to do ill and fare weli. 5. Here he attacks the false-pro-
phets, as before he had attacked the "princes." make my people err—knowingly mislead my people by not denouncing their sins as incurring judgment, bite with
, . . teeth, and cry, Peace—i.e., who, so long as they are supplied with food, promise peace and prosperity in their
17; Joshua 17. 18. The resolution of the exile Jews is. As Jehovah gives us hope of so glorious a restoration, notwithstanding the overthrow of our temple and nation, we must in confident reliance on His promise persevere in the true worship of Him, however the nations around, our superiors now in strength and nunil^ers, walk after their gods. [Rosenmuller.] As the Jews were tlioroughly weaned from idols by the Babylonian captivity, so they shall be completely cured of unbelief by their present long dispersion (Zechariah 10. 8-12). 6. assemble her that halteth—feminine for neuter in Hebrew idiom, "wliatever halteth:'" metaphor from sheep wearied out with a journey: all the suffering exiles of Israel (Ezekiel
propliecies. he that putteth not into their monthg, they . . . prepare war against him—whenever tliey are not supplied witli food, they foretell war and calamity, prepare war lit.., sanctify war, i. e., proclaim it as a holy judgment of God because they are not fed (JVote, Jeremiah
6. 4 ; cf. Isaiah 13. 3 ; Joel 1. 14). 6. night . . . dark—calamities shall press on you so overwhelming as to compel you to cease pretending to divine (Zeohariah 13. 4). Darkness is often the image of calamity (Isaiah 8. 22; Amos 5.
18; 8.9). 7. cover their lips—The Orientals prided themselves on the moustache and beard (Margin, "upper lip"). To cOTJer It, therefore, was a token of shame and sorrow (Leviticus 13.45; Ezekiel 24.17,22). "They shall be so ashamed of themselves as no< <o dare to open their moutlis or boast of the name of prophet." [Calvin.] tliere is no answer of God—they shall no more profess to have responses from God, being struck dumb with calamities (v.
34. 16; Zephaniah 3. 19). her . . . driven out—all Israel's outcasts. Called " the Lord's flock" (Jeremiali 13. 17; Ezekiel 34.13; 37.21). 7. I will make iner that halted a remnant—I will cause a remnant to remain which shall not perish. Lord sliall reign . . . In . . . Zion—David's kingdom shall be restored in tlie person of Messiah, who
6). 8. 1—in contrast to the false prophets (v. 5, 7). full of power—that which "the Spirit of Jehovah" imparts
is the seed of David and at the same time Jehovah (Isaiah
24.23). for ever— (Isaiah 9. 6, 7; Daniel 7. 14, 27 ; Luke 1. 33; Revelation 11.15.) 8. tower of the flock—following up the metaphor of sheep (JVote, v. 6). Jerusalem is called the " tower," from which the King and Shepherd observes and guards His flock: botli the spiritual Jerusalem, the Church now whose towerlike elevation is that of doctrine and practice (Song of Solomon 4. 4, "Thy neck is like the tower of David"), and the literal hereafter (Jeremiah 3. 17). In large pastures it was usual to erect a' Iilgh wooden tower, so as to oversee the flock. Jerome takes the Hebrew for "flock," £:der or Edar, as a proper name, viz., a village near Bethlehem, for which it is put, Bethleliera being taken to represent the royal stock of David (ch. 5. 2;
for the discharge of the prophetical function (Luke 1. 17;
21. 49 ; Acts 1. 8). judgment-a sense of justice [Maurer] ; as opposed to the false prophets' speaking to please men, not from a regard to truth. Or, judgment to discern between graver and lighter offences, and to denounce punishments accordingly. [Grotius.] miglit—moral irUrepixlUy in speaking the truth at all costs (2 Timothy 1. 7). to declare unto Jacob his , , . sin—(Isaiah 58. 1.) Not to
flatter the sinner as the false prophets do with promises of peace. 9. Hear—resumed from v. 1. Here begins the leading subject of the prophecy: a demonstration of his assertion that he is " full of power by the Spirit of Jeliovah" (v 8). 10. They—change of person from " ye" {v. 9); the third person puts them to a greater distance as estrangcHl from him. It is, lit., "Whosoever builds," singu-
cf. Genesis 35.21). But the explanatory words, " the stronghold of the daughter of Zion," confirm English Version, stronghold Hebrew, "Ophel:" an impregnable height on Mount Zion (2 Chronicles 27. 3; 33. 14; Nehemiah 3. 26,
Utr, build up Zion with blood—build on it stately mansions with wealth obtained by the condemnation and murder of the innocent (Jeremiah 22. 13 ; Ezekiel 22. 27; Habakkuk 2. 12). 11. heads thereof—the princes of Jerusalem, judge for reward—take bribes as judges (ch. 7. 3). prlcats »«ncli for lilre—it was their duty to teach the law and to decide controversies gratuitously (Leviticus 10. 11
27). unto thee shall . . . come . . . the first dominion —viz., the dominion formerly exercised by thee shall cojne back to thee, kingdom sliall come to the daughter of Jerusalem—ratlier, " the kingdom of the daughter of Jerusalem shall come (again) :" such as it was undei David, before its being weakened by the secession of tlio ten tribes. O. Addressed to the daughter of Zion, in her consternation at the approach of the Chaldeans, is tliere no king in tl»ee J—asked tauntingly. Tliere is a king in her; but it is the same as if there were none, so helpless to devise means of escape are he and his counsellors. [Maurbr.] Or, Zion's pains are because her king is taken away from her (Jeremiah 52. 9; Lamentations 4. 20; Ezekiel 12. 13). [Calvin.] The former is perhaps the preferable view (cf. Jeremiah 49. 7). The latter, however, describes better Zion's kingiess state during her present long dispersion (Hosea 3. 4, 5). 10. Be in pain, and labour —carrying on the metaphor of a pregnant woman. Thou Bhalt be affected with bitter sorrows before thy deliverance shall come. I do not forbid thy grieving, but I bring thee consolation. Though God cares for His children, yet they must not expect to be exempt from troal)Ie, but must prepare for it. go forth out of tite city—on its capture. So "come out"' is used 2 Kings 24. 12; Isaiah :iG. 16. dwell in the field—ir'z., in the open country, defencclesR, instead of tlielr fortified city. Beside the Chebar (Psalm
Deuteronomy 17. 11; Malachl2. 7; cf. Jeremiah 6. 13; Jude
11). prophets . . . divine — i.e., false prophets. Is not the Lord among us! viz.. In the temple (Isaiah 48. 2; Jeremiah 7. 4, 8-11). 1!J. Jeremiah 26. 18 quotes this verse. The Talnmd and Malmonides record that at the destruction of Jerusalem by the Romans under Titus, Terentius Rufus, who was left In command of the army, with a ploughshare tore up the foundations of the temple, mountain of the house—the height on which the temple stands, as the high places of the forest—shall become as heights in a forest ov€tTun with wild shrubs and brushwood.
CHAPTEK IV.
Ver. 1-1.3. Transition to the Glory, Peace, Kingdom, AND ViCTORy OF ZiON. 1-3. Almost Identical with Isaiah 2. 2-4. the mountain of the house of the Xord which just before (ch. 3. 12) had been doomed to be a wild forest-heiglit. Under Messiah, Its elevation is to be not that of situation, but of moral dignity, as the seat of God's universal empire, people shall flow into it—In Isaiah
137. 1; Ezekiel 3. 15). Babylon—Like Isaiah, Mlcnh looks •beyond tlie existing Assyrian dynasty to the Babylonian, and to Judaii's captivity under it, and restoration (Isaiah 39. 7 ; 43. 14 ; -IS. 20). Had they been, as ration-
It is "ail nations:" a more universal prophecy. 3. rebuke—convict of sin (John 16. 8, 9); and subdue with Judgments (Psalm 2. 5, 9; 110. 5, 6; Revelation 2. 27; 12. 5). miiuy people . . . strong nations afar off*—In Isaiah 2. 4 U Is " the nations . . . many people." 4. sit every man under his vine, &c.—i.e., enjoy the most prosperous tranquilUty (1 Kings 4. 25; Zechariah 3. 10). The vine and JIq
alists represent, merely sagacious politicians, they would have restricted their prophecies lo the sphere of the existing Assyrian dynasty. But their seeing li;to the 691
ilicah ForeteUeth ChrisVs Birth. MICAH V. Hit Kingdom, and His Conquest
far-off future of Babylon's subsequent supremacy, and Judah's connection with her, proves them to be inspired prophets, there ... there—emphatic repetition. The very scene of thy calamities is to be the scene of thy deliverance. In the midst of enemies, where all hope seems cut
dependent testimony of the Spirit, confirms the prophet, Little in worldly importance, thou art not least (t. e., fat from least, yea, the very greatest) among the thousands, of princes of Judah, in the spiritual significance of being tlie birtli-place of Messiali (Jolin 7. 42). God chooses the littlo things of the world to eclipse in glory its greatest things (Judges 6. 15; John 1. 46; 1 Corinthians 1. 27, 28). The low state of David's line when Messiah was born is also implied here, thousands—each tribe was divided into clans or " thousands" (each thousand containing a thousand families: like our old English division of counties into Aundrecis), wliich had their several heads or "princes;" hence in Matthew 2. 6 it Is quoted "princes," substantially the same as in Micah, and authoritatively explained in Mattliew. Since it is not so much this thousand that is preferred to the other thousands ofJudah, but the Governor or Chief Prince out of it, who is preferred to the governors of all the other thousands. It is called a " town " (rather in the Greek " village "), John 7. 42 ; though scarcely containing a thousand Inhabitants, it is ranked among the "tliousands" or larger divisions of the tribe, because of its being the cradle of David's line, and of the Divine Son of David. Moses divided the people into thousands, liundreds, fifties, and tens, with their respective "rulers" (Exodus 18. 25;cf. 1 Samuel 10. 19). unto me—unto God the Father (Luke 1. 32): to fulfil all the Father's will and purpose from eternity. 6o the Son declares (Psalm 2. 7 ; 40. 7, 8; John 4. 34); and the Father confirms it (Matthew
off, there shall Cyrus, the deliverer, appear (cf. Judges 14.
II). Cyrus again being the type of the greater Deliverer, who shall finally restore Israel. 11. many nations—the subject peoples composing Babylon's armies: and also Edom, Ammon, &c., who exulted in Judah's fall (Lamentations 2. 16; Obadiah 11-13). defiled—metaphor from a virgin. Let her be defiled (i. e., outraged by violence and bloodshed), and let our eye gaze Insultingly on her shame and sorrow (ch. 7. 10). Her foes desired to feast their eyes on her calamities. 1!J. thoughts of the Iiord—their unsearchable wisdom, overruling seeming disaster to the final good of His people, is the very ground on which the restoration of Israel hereafter (of which the restoration from
Babylon is a type) is based In Isaiah 55. 8, cf. with v. 3, 12,
13, which prove that Israel, not merely the Christian Church, is the ultimate subject of the prophecy; also in Romans 11. 13. God's counsel Is to discipline His people
for a time with the foe as a scourge; and then to destroy the foe by the hands of His people, gather them as . . . sheaves—them who "gathered" themselves for Zion's destruction (v. 11), the Lord " shall gather " for destruction by Zion (v. 13), like sheaves gathered, to be threshed (cf. Isaiali
21. 10; Jeremiah 51. 33). The Hebrew Is singular, " sheaf." However great the numbers of the foe, they are all but as one sAea/ ready to be threshed. [Calvin.J Threshing was done by treading with the feet: hence the propriety of the image for treading under foot and breaking asunder the
3. 17 ; 12. 18, cf. with Isaiah 42. 1). God's glory is hereby made the ultimate end of redemption, ruler—the "Shiloh," "Prince of peace," "on whose shoulders the government is laid" (Genesis 49. 10; Isaiah 9. 6). In 2 Samuel 23. 3, " He that ruleth over men must be just," the same Hebrew word is employed ; Messiah alone realizes David's ideal of a ruler. Also in Jeremiah 30. 21, ''their governor shall proceed from the midst of tliera;" answering closely to "out of tliee shall come forth the rvler," here (cf. Isaiah 11. 1-4). goings forth . . , from everlasting—the plain antithesis of this clause, to "come forth out of thee " (from Beth-lehem), shows that the eternal generation of the Son is meant. The terms convey the strongest assertion of infinite duration of which the Hebrew language is capable (cf. Psalm 90. 2; Proverbs 8. 22, 23 ; John 1. 1). Messiah's generation as man coming forth unto God to do His will on earth Is from Beth-lehem ; but as Son of God, His goings forth are /row everlasting. The promise of the Redeemer at first was vaguely general (Genesis 3. 15). Then the Shemitic division of mankind is declared as the quarter In which He was to be looked for (Genesis 9. 26, 27); then it grows clearer, defining the race and nation wlience the Deliverer should come, viz., the seed of Abraham, the Jews (Genesis 12. 3) ; then the particular tribe, Judah (Genesis 49. 10) ; then the family, that of David (Psalm 89. 19, 20) ; then the very town of His birth, here. And as His coming drew nigh, the very parentage (Matthew 1.; Luke Land 2.); and then all the scattered rays of prophecy concentrate in Jesus, as their focus (Hebrews 1. 1, 2). 3. " Therefore (because of His settled plan) will God give up to their foes His people Israel, until," &c. she which travaileth hath brought forth viz., " the virgin" mother, mentlone3 by Micah's contemporary, Isaiah 7. 11. Zion " in travail " (ch. 4. 9, 10) answers to the virgin in travail of Messiah. Israel's deliverance from lier long travail pains of sorrow will synchronize with the appearance of Messiah as her Redeemer (Romans
foe. 13. thresh—destroy thy foes "gathered" by Jehovah as "sheaves " (Isaiah 41. 15, 16). thine horn—Zion being compared to an ox treading corn, and an ox's strength lying in the horns, her strength is implied by giving her a Iwm of iron (cf. 1 Kings 22. 11). beat in pieces many (Daniel 2. 44.) I will consecrate their gain unto the liord—God subjects the nations to Zion, not for her own
selfish aggrandizement, but for His glory (Isaiah 60. 6, 9
Zechariah 14. 20, with which cf. Isaiah 23. 18) and for their ultimate good; therefore He is here called, not merely God of Israel, but " Lord of the whole earth,"
Ver. 1-15. The Calamities which precede Messiah's Advent. His Kingdom, Conquest of Jacob's foes, and Blessing upon His People. 1. gather thyself in troops —I.e., thou Shalt do so, to resist the enemy. Lest the
faithful should fall into carnal security because of tlie previous promises, he reminds them of the calamities which are to precede the prosperity, daughter oftroops —Jerusalem is so called on account of her numerous troops. he hath laid siege the enemy hath, they shall smite the judge of Israel with a rod upon the cheek—the greatest of insults to an Oriental. Zedekiah, the Judge (or king, Amos 2. 3) of Israel, was loaded with insults by the Chaldeans. So also the other princes and Judges (Lamentations 3. 30). Hengstenbekg thinks the expi'ession, " the judge," marks a time when no king of the house of David reigned. The smiting on the cheek of other Judges of Israel was a type of the same indignity offered to Him wlio nevertheless is the Judge, not only of Israel, but also
of tlie world, and who is " from everlasting " (v. 2; Isaiah
50, 6 ; Matthew 26. 67 ; 27. 30). a. Betli-lehem Ephratah— (Genesis 48. 7), or, Beth-lehem Judah ; so called to distinguish it from Beth-lehem in Zebulun. It is a few miles houtli-west of Jerusalem. Beth-lehem means the house
11. 26) In the last days, as the Church's spiritual deliverance synchronized with the virgin's giving birth to Him at His first advent. The ancient Cliurch's triivallllke waiting for Messiah is represented by the virgin's travail. Hence, both may be meant. It cannot be restricted to the Virgin Mary: for Israel is still "given up," though Messiah has been "brought forth" eighteen and a half centuries ago. But the Church's throes are included, whicti are only to be ended when Christ, having been preached for a witness to all nations, shall at last appear as the Deliverer of Jacob, and when the times of tlie Gentiles ihall be fulfilled, and Israel as a nation shall be born In a day (Isaiah 66. 7-U ; Luke 21. 24 ; Revelation 12. 1, 2, 4 ; cf. Ro-
of bread; Ephratah means fruitful: both names referring
to the fertility of the region, though thou be little among though thou be scarcely large enough to be reckoned among, &c. It was insignificant in size and population
<io tliat in Joshua 15. 21, Ac, It is not enumerated among
the cities of Judah; nor In the list, Nehemlah H. 25, &c. Under Rehoboara it became a city: 2 Chronicles 11. 6, "He
built Beth-lehem." Matthew 2. 6 seems to contradict
Mlcali, " thou art not the least," But really he, by an In692
rh« Kingdom of Christ. MICAH VI. Qod!s Controversy with His People.
It IS Jehovah's hand that is lifted up; here Israel's, as v. 8 Implies, just as "Zion " is addressed and directed to " beat in pieces many people" (ch. 4.13; cf. Isaiah 54.15, 17). For Israel's foes are Jehovah's foes. When her hand is said to be lifted up, it is Jehovah's hand that strikes the foe by her (cf. Exodus 13. 9, with 14. 8). 10. cut off thy horses . . . chariots—wiz., those used for the purposes of war. Israel had be«»n forbidden the use of cavalry, or to go to Egypt for horses (Deuteronomy 17. 16), lest they should trust in worldly forces, rather than in God (Psalm
mans 8. 22). the remnant of his brethren shall return unto the children of Israel—(Cf. ch. 4. 7.) The remainder
of the Israelites dispersed in foreign lands shall return to
join their countrymen in Canaan. The Hebrew for "unto"
Is, lU., upon, implying superaddition to those already gath-
ered. 4. he shall stand—i. e., persevere: implying the endurance of His kingdom. [Calvik.] Rather, His sednlous care and pastoral circumspection, as a shepherd
ttand3 erect to survey and guard on every side his flock (Isaiah 61. 5). [Matjrer.] feed—t. e., rule : as the Greek word similarly in Matthew 2. 6 (Margin), means both feed aud rule (Isaiah 40. 11; 49. 10; Ezekiel 31. 23; ef. 2 Samuel
20. 7). Solomon had disregarded this command (1 Kings
10. 26, 28). Hereafter, saith God, I will remove these impediments to the free course of my grace : horses, chariots, Ac, on which ye trust. The Church will never be safe,
6. 2 ; 7. 8). In the majesty of the name of the Lord—possessing the majesty of all Jehovah's revealed ailributes
till she is stripped of all creature-trusts, and rests on Jehovah alone. [Calvin.] The universal peace given by God shall cause warlike instruments to be needless. He will cut them off from Israel (Zechariah 9. 10); as she will cut them off from Babylon, the representative of the nations (Jeremiah 50. 37 ; 51. 21). 11. cut off . . . cities . . . strongholds—such as are fortified for war. In that timo of peace, men shall live In unwalled villages (Ezekiel 38.
(" name ") (Isaiah 11.2; Philippians2. 6, 9 ; Hebrews 2. 7-9). his God—God is "his God" in a oneness of relation dis-
tinct from the sense in which God is our God (John 20. 17). they shall abide—the Israelites (" they," viz., the returning remnant and the "children of Israel" previously in Canaan) shall dwell in permanent security and prosperity
(ch. 4. 4 ; Isaiah 14. 30). unto the ends of the earth—(Ch.
4.1; Psalm 72.8; Zechariah 9.10.) 5. this man—in Re-
11; cf. Jeremiah 23.6; 49.31; Zechariah 2.8). la. witchcrafts out of thine hand—i. e., which thou now usest. 13. graven Images . . . cut off—(Cf. Isaiah 2. 8, 18-21 ; 30. 22
drew; simply This. The One just mentioned; He and He alone. Emphatical for Messiah (cf. Genesis 5. 29). tlie peace—the fountain-head of peace between Godand man, between Israel and Israel's justly offended God (Genesis
Zechariah 13. 2.) standing Images—statues. 14. groves
. . . cities—the "groves "are the idolatrous symbol of As-
49. 10; Isaiah 9.6; Ephesians 2.14, 17; Colossians 1.20), and, as the consequence, the fountain of " peace on earth," where heretofore all is strife (ch. 4. 3; Hosea 2. 18 ; Zechariah 9. 10; Luke 2. 14). the Assyrian—being Israel's most powerful foe at that time, Assyria is made the representative of all the foes of Israel in all ages, who shall receive their final destruction at Messiah's appearing (Ezekiel
tarte (Deuteronomy 16. 21; 2 Kings 21. 7). "Cities " being parallel to "groves," must mean cities in or near which such idolatrous groves existed. Cf. "city of the house of Baal " (2 Kings 10. 25), t. e., a portion of the city sacred to Baal. 15. vengeance . . . such as they have not heard —or, as the Hebrew order favours, " the nations that have not hearkened to my warnings." So LXX. (Psalm 149. 7).
88). seven shepherds, and eight seven expresses perfection ; seven and eight is an idiom for a full and sufficient number- (Job 5. 19; Proverbs 6. 16; Ecclesiastes 11. 2). principal men— anointed (humble) men (Psalm 62. 9), such as the apostles were. Their anointing, or consecration and qualification to office, was by the Holy Spirit [Calvin] (1 John 2. 20, 27). "Princes " also were anointed, and they are mentioned as under Messiah (Isaiah 32. 1). English Version therefore gives the probable sense. G. waste—irt., eat up: following up the metaphor ot shepherds
Ver. 1-16. Appeal, before all Creation to the Israelites TO testify, if they can, if Jehovah ever BID aught but acts OF KINDNESS TO THEM FROM THE Earliest period: God requires of them not so mttch Sacrifices, as real Piety and Justice: Their Impieties and COMING Punishment. 1. contend thon—
(cf, Numbers 22. 4; Jeremiah 6.3). land of Nlmrod— BaJylon (ch. 4. 10; Genesis 10. 10); or, including Assyria also, to which he extended his borders (Genesis 10. 11). In the entrances—the passes Into Assyria (2 Kings 3. 21). The Margin and Jerome, misled by a needless attention to the parallelism, "with the sword," translate, " witli her own naked swords ;" as in Psalm 55. 21 the Hebrew is tram-
Israel is called by Jehovah to plead with Him in controversy. Ch. 5. 11-13 suggested the transition from those happy times described In cli. 4. and 5., to the prophet's own degenerate times and people, before the mountains in
their presence; personified as If witnesses (cf. ch. 1.2; Deuteronomy 32. 1 ; Isaiah 1. 2). Not as Margin, " with ;"
as God's controversy Is with Israel, not with th,em. a. Lord's controversy—How great is Jehovah's condescen-
lated. But "in the entrances" of Assyria, answers to, " within our borders." As the Assyrians invade our bor-
sion, who, though the supreme Lord of all, yet wishes to prove to worms of the earth the equity of His dealings (Isaiah 5.3; 43.26). 3. my people—the greatest aggravation of their sin, that God always treated them, and
ders, so shall their oum borders or " entrances " be Invaded, he . . . lie Messiah shall deliver us, when the Assyrian shall come. 7. remnant of Jacob—already mentioned In V. 3. It in it.s comparative smallness stands in antithesis to the "many people." A remnant though Israel be amidst many nations after her restoration, yet she shall exercise the same blessed influence in quickening them spiritually that the small imperceptible dew exercises In rtfresliing the grass (Deuteronomy 32. 2; Psalm 72. 6; 110.
still treats them, as His people, what have I done unto thee T—save kindness, that thou revoltest from me (Jeremiah 2.5, 31). wherein have I wearied theel—"What commandments have I enjoined that should have wearied thee as irksome (1 John 5.3)7 4. For—Nay, on the contrary, so far from doing anything harsh, I did thee every kindness from the earliest years of thy nationality. Miriam—mentioned, as being the prophetess who led the female chorus who sang the song of Moses (Exodus 15.20). God sent Moses to give the best laws ; Aaron to pray for the people ; Miriam as an example to the women of Israel. 5. what Balak . . . consulted—howBalak plotted to destroy thee by getting Balaam to curse thee (Numbers 22.
3). The influence of the Jews restored from Babylon in making many Gentile proselytes is an earnest of a larger similar effect hereaf'./er (Isaiah 66. 19; Zechariah 8. 13). fiom the Lord—Israel's restoration, and the consequent conversion of tlie Gentiles are solely of grace, tarrietli not for man—entirely God's work, as Independent of human contrivance, as the dew and rains that fertilize the soi 1. 6. as a lion—In v. 7 Israel's benignant influence on the nations is described ; but here her vengeance on the godless hosts who assail her (Is.aiah 66. 15, 16, 19, 21; Zechariah 12. 3.0,8,9; 14.17,18). Judah will be "as a lion," not in respect to its cruelty, but in its power of striking terror Into all opponents. Under the Maccabees, the Jews acquired Idumea, Samari.a, and parts of the territory of Amnion and Moab. [Grotius.] But tills was only the earnest of their future glory on their coming restoraUwQ. 9. Thine hand shall be lined up-In Isaiah 26. 11
5). what Balaam . . . answered— how the avaricious prophet was constrained against his own will, to bless Israel whom he had desired to curse for the sake of Balak's reward (Numbers 24. 9-11). [Maurer.] Grotius explains
it, "how Balaam answered, that the only way to injure thee was by tempting thee to idolatry and whoredom" (Numbers 31. 16). The mention of "Shittim" agrees with
this: as It was the scene of Israel's sin (Numbers 25. 1-5;
2 Peter 2. 15; Revelation 2.14). from Shittim unto Gllgnl—not that Balaam accompanied Israel from ShlttiuB
MICAH VII.
for their Injustice and Idmatry,
C/otTa Controversy tvilh His People,
self pure : but irilh the froward God shows Ilinuielf fronard (Psalm 18. '26). Men often are changeable in llieir judgments. But God, in the case of the impure who . use " wicked balances," cannot be pure, i. e., cannot deal with them as He would with the pure. Vatabi>us and Henderson make the " I " to be " any one ;" " Can I (i.e., one) be innocent with wicked bala\ices ?" But as " I," in v. 13, refers to Jehovah, it must refer to Him also here, the bag —in which weights used to be carried, as well as money (Deuteronomy 25. 13; Proverbs Iti. 11). 13. For—rather, " Inasmuch as,"&c.; the conclusion " thei'efore," Ac, following in V. 13. thereof—of Jerusalem. 13. make thee sick in smiting—(Leviticus 26. 16, to which perhaps tiie allusion here is, as in v. 14; Psahu 107. 17, 18; Jeremiah 13.
to Gilgnl. for he was slain in Midian (Nunibeis 31. 8). But the clause, "from Sbittim," alone applies to Balaam. "Remember" God's kindnesses "from Sbittim," tlie scene of Balaam s wicked counsel taking etl'ect in Israel's Bin, whereby Israel merited utter destruction but for
Gcxl's sparing mercy, "to Gilgal," the place of Israel's
/Irst encampment In the promised land between Jericho and .Jordan, wliere God renewed the covenant with Israel by circumcision (Joshua 5. 2-11). know the righteousness—recognize that, so far from God having treated thee harshly {v. 3), His dealings have been kindness itself (so "righteous acts" for jfj-actoiAS, Judges 5.11; Psalm 21.5; 112.
9). 6. Wherewitli shall 1 come before the Lord I—The people, convicted by the previous appeal of Jehovah to them, ask as if they knew not (of. v. S) what Jehovah requires of them to appease Him, adding that they are ready to offer an immense heap of sacrifices, and those the most costly, even to the fruit of their own body, burnt offerings—(Leviticus 1.) calves of a year old wliich used to be offered for a priest (Leviticus 9. 2, 3). 7. rivers of oil—used in sacrifices (Leviticus 2. 1, 15). Will God be appeased by my offering so much oil that it shall flow in myriads of torrents? my lirst-born—(2 Kings 3.
13.) 14. eat . . . not be satisfied— fultiiling the threat, Leviticus 26.26. thy casting down gliall be In the midst of thee—thou shalt be cast down, not merely on my borders, but in the midst of thee, thy metropolis and temple being overthrown. [Tikinus.] Even though Ihere should be w> enemy, yet thou shalt be consumed with intestine
evils. [Calvin.] Matjrek translates, sx'S, from an Arabia root, "there shall be emptiness in thy bellj'." Similarly Gkotius, "there shall lie a sinking of thy belly (once
27.) As the king of Moab did. fruit ofmy body— eft
filled with food), through liunger." This suits the parallelism to the first clause. Bui Jinglish Version maintains the parallelism sutficiently. The casting down in the mUlst of the land, including the failure of l(M)d, through the invasion; thus answering to, "Thou shalt eat. and not be satisfied." titou shalt take hold, but . . . not deliver—thou shalt take hold (with thine arms), in order to save [Calvin] thy wives, chihlren and goods. Mauukk, from a different root, translates," thou shalt remove them,' in order to save them froirt the foe. But thou shalt fail in the attempt to deliver" them (Jeremiah 60. 37). tliat witicit tliou dellverest— if haply thou dost rescue augUt,
di-en, as an atonement (Psalra 132. 11). Tlie Jews offered human sacrifices in the valley of Hinnom (Jeremiah 19.
5 ; 32. 35 ; Ezekiel 23. 27). 8. He—Jehovah, hath showed thee—long ago, so that thou needest not ask the question as if thou hadst never heard (v. 6; cf. Deuteronomy 10. 12; 30.11-14). what Is good—" the good things to come'' under Messiah, of which "the law had the shadow." The Mosaic sacrifices were but suggestive foreshadowings of His belter sacrifice (Hebrews 9.23; 10.1). To have this "good" first "showed," or revealed by the Spirit, is the only basis for the superstructure of the moral requirements which follow. Thus the way was prepared for the Gospel. The banishment of the Jews from Palestine is designed to preclude the possibility of their looking to the Mosaic rites for redemption, and shuts tliem up to Messiah, justly _ . . mercy—preferred by God to sacrifices. For llie latter being positive ordinances, are only means designed with a view to the former, which being moral duties are the ends, and of everlasting obligation (1 Samuel 15. 22 ; Hosea 6. 6 ; 12. 6 ; Amds 5. 22, 2-1). Two duties towards man are specified—jits^i'ce, or strict equity; and
it will be for a time ; I will give it up to the foe's sword 15. sow . . . not reap—fulfilling the threat (Leviticus 26.
16; Deuteronomy 28.38-10; Amos 5.11). 10. statutes of Omrl — the founder of Samaria and of Ahal)'s wicked house; and a supporter of Jeroboam's superstitions
(1 Kings 16. 16-28). This verse is a recai>ituIation of what was more fully stated before, Judah'^s sin and consequent punisliment. Judah, though at variance witli Israel on
all things else, imitated lier impiety, works of . . . Ahab (1 Kings 21.25,20.) ye walk in their tounsrls though these superstitions were the fruit of their king's "counsels" as a master-stroke of state policy, yet these pretexts were no excuse for setting at naught the coun-
merely, or a kindly abatement of what we might Justly demand, and a hearty desire to do good to others, to walk humbly witli thy God—passive and active obedience towards God. The three moral duties here are summed up by our Lord (M.atthew 2J. 23), "judgment, mercy and faith" (in Luke 11. 42, " tlie love of God"). Cf. James 1. '27. To walk with God implies constant prayer and watchfulness, familiar yet "humble" converse with God (Genesis
sels and will of God. tliat 1 should make tlvec a desolation—thy conduct is framed so, as if it Wiis thj' S(>l ])urpose " that I should make thee a desolation." inlinliitants f liereof—I'iz., of Jerusalem, hissing—(Lamentations
2.15.) the reproach of my people-the very thing ye boast of, viz., that ye are " my jieople," will only increase the severity of your punishment. Tlie greater was my grace to you, the greater shall be your punishment for having despised It. Your being God's people In nanie, whilst walking in His love, was an honour; but now the name, without the reality, is only a " reproach" to you.
5.21; 17.1). 9. unto tlie city—Jerusalem. t!ie man of windom—as in Proverbs 13.0, Hebrew, "sin " Is used for "a man of sin," and in Psalm 109.4, "prayer" for "a man of •rayer;" so iiere "wisdom" for "the man o/ wisdom." hall gee thy name—sliall regard thee. In thy revelations of thyself. Cf. the end of ch. 2., v. 7. God's " name" e.x-
ore.sses the sum total of His revealed attributes. Conrast with this Isaiah 26. 10, " will not behold the mitjesty
>f the Lord." Another reading is adopted t)y LXX., Ny-
Ver. 1-20. TiiK Univeiosality of the CoKitur'rioN
•iac and VaUjale, " there is deliverance for those who/cor thy name." Knylish Vtr.tion Is better suited to the connection; and the rarity of the //e6?-ew expression, as coinpared with the fr(tquoncy of that in the other reading, makes it less likely to bo an Interpolation, hear . . . tl»e rod, itc—hear what punishment (cf. v. 13, &e.. ; Isaiah 9.3;
The Chosen Remnant, Dkivkn khom kveky Human Confidence, TUUNS To Gon; Tkiumphs by Kaitii over
iiEit Enemies; Is Comeoutud nv Goo's Promises in answer to Prayeu, and nv tkic ("oneusion oe her Enemies, .\ND so UltEAICS EOKTH INTO PkAISES OE G01)'3
Cll.'V.UACTER. 1. I am as wlien, Ac— It Is the same with me as with one sec-king Iruils alter the harvest, grapea
10.5,21) awaits you, and from whom. I am but a man, and so ye nia,y disregard me; but remember my message
alter the vintage. "Then; is not a cluster " to he found : no " first-ripe fruit" (or earlj/ juj, note, Isaiah 28. 4) wuich " niy soul deslreth." [Mauker.I So I look in vain for any good men left (u. 2). a. (Psalm 12,1.) good man-the Hebrew expresses "one merciful and (jond In relation to man," rather than to God. 3. Tliat they may do evil with l>oth hands earnestly— ///., " Their haiuls are for evil that they may do It well" {i.e., cleverly and successfully). (U«
1m not mine, but God's. Hear the rod when It is come, and you feel its smuit. Hear what counsels, what cautions it speaks, appointed It,—(Jeremiali 47.7.) 10. Are there yet— notwitlislanding all my warnings. Is there to l)e no ond of acquiring treasures by wickedness? Jehovah is tipeaking (ti. 9). scant measure . , , abomlnnl>le— (Proverbs II. 1; Amos 8.5.) 11. Shall I count them pure—///., 'Shall I be pure with," &c. WUh the pure <Jod shown lliin-
The Church's C'jnfidenct in God, MICAH VII. He Comfortelh hey by Pionmeb.
lon shall be put away frf)m thee, "the statutes that were not good" (Ezekiel 2(J. 'i55). [Cai,vin.| Psalm lll2. 1:^-18; Isaiah 9.4. 'Vlw Hebrew is against Havkkk'h trannlation, " the boundary of the city shall be far extended," so as to contain the people flocking into it from all nations (u. 12; Isaiah 49. 20; 54.2). I'i, In that day also— rather, an answer to the supposed question of Zion, When sliall my walls he built? "The day (of thy walls being built) i.s the day when there shall come to thee he (i. e., many) from A.ssyria," Ac. [LUDOVICUS DE DiEU.] The Assyrians (including the Babylonians) who spoil€!d thee shall come, and from the fortlAed cities—ratlu-r, to suit the parallelism, " from Assyria even to Egyi>t." (Muizor ma,y be so translated.) So Assyria and Kgypt are contrasted in Isaiah 19.23. [Mauuer.] Calvin agrees with /iiu/lUh Version, "from all fortified cities." from the lortreiis even to the river-"from Et/ypt even to tlie river" Euphrates (answering In parallelism to " Assyria"). [MactKEK.J Cf. Isaiah 11.15,16; 19. 2:J-i5; 27.13; Hoseall. 11; Zechariah 10. 10. 13. However glorious the prospect of restoration, the Jews are not to forget the visitation on their " land" which is to intervene for the " fruit of (evil caused by) their doings" (cf. Proverbs 1. 31 ; Isaiah 3. 10, 11 ; Jeremiah 21. 14). 14r. Feed thy people—Prayer of the prophet, in the name of his people to God, which, as God fulfils believing prayer, is prophetical of what God would do. When God is about to deliver His people. He stirs up their friends to pray for them, feed—including the idea of both pastoral rule and care over His people (Margin, ch.
fft-eat man. hf—emphatic repetition. As /or the great man, iw no scKUier lias expressed lus bad desire {III., the mis-
chie/oiluxi iif hut soul), thnu the veuul judges are ready to
«'resl the dfcisioii of the case according to his wish, so
l.lk«y wrap It up—the Hebrew Is used of irUerlwining cords
together. The "threefold cord is not qnickly brolieu" (EeiMeshistes 4. 12); liere the "prince," the "judge," and tlie * great Irian" are tlie three in guilty complicitj'. "They wrap it up," viz., tliey conspire to carry out the great man's desire at tlie sacrifice of justice. *• as a brier—or thorn; pricking with Injury all who come in coutiict with them
(2 Samuel 23. C, 7; Isaiah 55. 13; Ezekiel 2. 6). tUc clay of »hy watclimcn—the day foretold ijy thy (true) prophets, as the tinieof " thy visitation" in wrath. [Gkotius.] Or, " the day of i\\y faUe prophets being punished ;" they are xpecially tlireatened as being not only blind tliemselves,
l>ut leading others blindfold. [Calvim.] now—at tlie lime foretold, "at that time;" the prophet transporting himself into it. perplexity—(Isaiah 22. 5.) They shall not know whither to turn to. 5. Trust ye not 4u afrieml —Faith is kept nowhere: all to a man are treacherous (lereniiah 9. 2-C). When justice is perverted by the great,
'riith nowhere is safe. So, in gospel times of persecution, " a man's foes are they of his owu hou.sehold" (Matthew 10.
Sfi; Luke 12. ^i). gnldc—a counsellor [Calvin] able to help and advise (cf. Psalm 118.8,9; 146.3). The head of I/our familij, to whom all the members of the family would naturally repair in emergencies. Similarly the Hebrew is trmtMaled in Joshua 22. 11, and "chief friends" in Proverbs 16. 28. [Gbotius.] her that lletU In thy liosom—thy wife (Deuteronomy 13. 6). 6. son dishonoiir-
5. 4), regarded as a flock (Psalm 80. 1; 100. 3). Our calamity must be fatal to the nation, unless thou of thy unmerited grace, remembering thy covenant with " thine heritage' (Deuteronomy 4. 20; 7.6; 32. 9), shalt restore us. thy rod —llie shepherd's rod, wherewith he directs tlie flock (Psalm •2-3. 4). No longer the rod of punishment (ch. 6.9). which dwell solitarily in the wood, in . . . Carmel let tliy people who have been dwelling as it were in a solitude of woods (in tlie world, but not of it), scattered among various nations, dwell in Carmel, i. e., where there are fruit-beaiing lands and vineyards. [Calvin.] Poather, " which are about to dwell (i. e., that they may dwell) separate in the wood, in . . . Carmel" [Maurer], which are to be no longer mingled with the heathen, but are to dwell as a distinct people in their own land. Micah has here Bala;iia's prophecy in view (cf. ch.6. 5, where also Balaam
rtli the father—the state of unnatural lawlessness in all relations of life is liere described which is to characterize the last times, before Messiah comes to punish the ungodly and save Israel (cf. Luke 21. 16; 2 Timothy 3. 1-3). 7. Therefore I will look unto the Lord—as if no one else w «>re before mine eyes. We must not only " look urilo the
L(>rd," but also "wait for Him." Having no liope from man {v. 5, fi), Micah speaks In the name of Israel, who herein, taught by chastisement (u. 4) to feel her sin (v. 9), casts herself on the Lord as her only hope, in patient waiting (Lamentations 3. 26). She did so under the BabyIonian captivity siie shall do so again hereafter when the spii it of grace shall be poured on her (Zechariah 12.
10-13). 8. Rejoice not—at my fall, when I sit In darkness, the liOrd shall be a light—Israel reasons as her Divine representative, Messiah, reasoned by faith in His hour of darkness and desertion (Isaiah 50. 7, 8, 10). Israel addresses Babylon, her triumphant foe (or Edom), as a female : tlie type of her last and worst foes (Psalm 137.7,8). "Mine enemy," in Hebrew, is feminine, when I fall, I shnll arise—(Psalm 37. 2-1; Proverbs 21. 18.) 9. bear—patiently, the indignation of the liord—His punishment indicted on me (Vjiimentations 3. ."iO). The true penitent " accepts the punishment of his iniquity" (Leviticus 26. 41, 43); they who murmur against God, do not yet know their guilt (.Job 40.4,5). execute Jiidgment for me—against ray foe. God's people plead guilty before God; but, in respect to their hiin>an foes, they are innocent and undeserving of their foes' injuries, bring me forth to tlie light—to the temporal and spiritual redemption. 1 siiall behold his rigliteousuess—His gracious faithfulness to His promises (Psalm 103. 17). 10, shame shall cover lier —in seeing how utterly mistaken slie w.os in supposing that I was utterly ruined. Where Ib . . . thy God— (Psalm 42. 3, 10). If He be "thy God," as thou saj^est, let Him come now and deliver thee. So as to Israel's representative, Messiah (Matthew 27. 43). mine eyes shall behold her—a just retribution in kind upon the foe who had said, " Let our eye look upon Zion." Zion shall behold her foe prostrate, not with the carnal Joy of revenge, but witli spiritual joy in God's vindicating Hie own righteousness (Isaiah 6<i. 24; Ilevelatiou 16.5-7). shall she be trodden »eown—herself, who had trodden down me. 11. thy walls
is referred to). " Lo, the people shall dwell alone" (Numbers 2:^.9; cf. Deuteronomy 33. 28). To "feed in the wood in Carmel," is to feed in the rich pastures among Its woods. To "sleep in the woods," is the image of most perfect security (Ezekiel 34 . 25). So that tlie Jews' security, a.t well as their distinct nationality, is here foretold. Also Jeremiali 49. 31. Bashan—famed for its cattle (Psalm 22. 12Amos 4.1). Parallel to this passage is Jeremiah 50. 19. Basliaii and Gilead, east of Jordan, were chosen by Reuben, Gad, and half Maiiasseli, as abounding in pastures suited for their many cattle (Numbers 32. ; Deuteronomy
3. 12-17). 15. tliy . . . him—both referring to Israel. So in 11. 19 the person is changed from the first to the third, "us . . . our . . . their." Jehovah here answers Micah's praj'er in v. 14, assuring him, that as He delivered His people from Egypt by miraculous power, so He would again "show" it in tlieir behalf (Jeremiah 16. 14, 15). 16. shall see—the "marvellous things" (v. 15; Isaiah 26. 11). confounded at all tlieir might—having so suddenly proved unavailing: that might wherewith they had thought that there Is nothing which they could not efTect against God's people, lay . . . hand upon . . . mouth —the gesture of silence (Job 21. 5; 40. 4; Psalm 107. 42; Isaiah 52. 15). They shall be struck dumb at Israel's marvellous deliverance, and no longer boast that God's people is destroyed, ears . . . deaf—they shall stand astounded so as not to hear what shall he said. [Gkotius.] Once tliey had eagerly drunk in all rumours as so many messages of victories; but then they sliali be afraid of hearing them, because they continually fear new disas-
. . be built-under Cyrus, after the seventy years' captivity; and again, hereafter, when the Jews shall be re9tored (Amos 9. 11; Zechariah 12. 6). shall the decree be
ters, when they see the God of Israel to be so po'A'erful. [Calvin.] They shall close their ears .so as not to be compelled to hear of Israel's successes. 17. lick tb-j dust—lu
roi' removed—riz., thy tyrannical decree or rule of Baby-
Jntrodudion. NAHUM. Introduction^
averse from wrath. 19. turn again-to us, from having been turned away from us. subdue our iiilqnltlrs.—{tf., tread under foot, as being hostile and deadly to us. Without subjugation of our bad propensities, even pardon could not give us peace. When God takes away the guilt of sin that it may not condemn us, He takes away also the power of sin that it may not rule us. cast . . . Into . . . depths of the sea—never to rise again to view, buried out of sight in eternal oblivion : not merely at the shore side, where they may rise again, our . . . their— change of person. Micah in the first case identifying himself and his sins with his people and their sins; in the second, speaking of them and their sins. HO. perform the truth —the faithful promise, to Jacob . . . Abraham— thou Shalt make good to their posterity the promise made to the patriarchs. God's promises are called " mercy," because they flow slowly from grace; "truth," because they will be surely performed (Luke 1.72, 73; 1 Thessalonians 5. 24). sworn unto our fathers—(Psalm 105. 9. 10.) The promise to Abraham is in Genesis 12. 2; to Isaac, in Genesis 26.24
abject prostration as suppliants (Psalm 72. 9: cf. Isaiah 49.
23; 65. 25). move out of tlieir holes—as reptiles from ttieir
holes, they shall come forth from their hiding-places, or fortresses (Psalm 18. 45), to give themselves up to the conquerors. More lit., " they shall tremble from," i. e., tremblingly come forth from their coverts, like worms rep-
tiles or o-awlers (Deuteronomy 32. 24). tliey shall be afraid of the L.ord—or, they shall in fear turn with haste to the Bord. Thus the antithesis is brought out. They shall tremble forth frorn their holes: they shall in trepidation turn to the Lord for salvation (cf. iVote, Hosea 3. 5, and Jeremiah 33. 9). fear because of thee—shall fear thee, Jenovah [and so fear Israel as under thy guardianship]. There is a change here from speaking of God to speaking
to God. [Maurer.] Or rather, " shall fear thee, Israel." [Henderson.] 18. Grateful at such unlooked-for grace being promised to Israel, Mieah breaks forth into praises of Jehovah, passeth by the transgression—not conniving at it, but forgiving it; leaving it unpunished, as a traveller passes by what he chooses not to look into (Proverbs 19.11). Contrast Amos 7.8, and "mark iniquities," Psalm 130. 3. the remnant—who shall be permitted to survive the previous judgment: the elect remnant of grace (ch. 4. 7 ; 5. 3, 7, 8). retaineth not . . . anger—(Psalm
to Jacob, in Genesis 28. 13. This unchangeable promise implied an engagement that the seed of the patriarchs should never perish, and should be restored to their Inheritance as often as they turned wholly to God (Deuteronomy 30. 1, 2).
103. 9.) dellghteth in mercy—God's forgiving is founded on His nature, which delights in loving-kindness, and is
NAHUM. INTKODUCTION.
Nahum means consolation and vengeance; symbolizing the "consolation" in the book for God's people, aod the "vengeance" coming on their enemies. In the first chapter the two themes alternate; but as the prophet advances, vengeance on the capital of the Assyrian foe is the predominant topic. He is called the ElkoshUe (cli. 1. 1), from Elkosh, or Elkesi, a village of Galilee, pointed out to Jerome (Pi-eface in Nahum) as a place of note among the Jews, having
traces of ancient buildings. The name Capernaum, i. e., "village of Nalium," seems to take its name from Nahum having resided in it, though born in Elkosli in the neighbourhood. There is another Elkosh oast of the Tigris, and north of Mosul, believed by Jewish pilgrims to be the birtli-place and burial-place of the prophet. l?ut tlie book of Nahum in its allusions shows a particularity of acquaintance with Palestine (ch. 1. 4), and only a more general knowledge as to Nineveh (ch. 2. 4-6; 3. 2, 3). His graphic description of Sennacherib and his army (ch. 1.9-12) makes It not unlikely, that he was In or near Jerusalem at the time : hence the number of phrases corresponding to those of Isaiah (cf. ch. 1. 8, 9, with Isaiah 8. 8; 10. 23;
ch. 2. 10, with Isaiah 24. 1, and 21. 3; ch. 1. 15, with Isaiah 52. 7). The prophecy in ch. 1. 14 probably refers to the murder
of Sennacherib twenty years after his return from Palestine (Isaiah ;?7. 38). Tlie date of his prophecies, thus, seems to be about the former years of Hezeklah. So Jerome tliinks. He plainly writes whilst the Assyrian power was yet unbroken (ch. 1. 12 ; 2. 11-13; 15-17). The correspondence between the sentiments of Nahum and those of Isaiah and Hezekiah, as recorded in 2 Kings and Isaiah, proves the likelihood of Nahum's prophecies belonging to tiie time when Sennacherib was demanding the surrender of Jerusalem, and had not yet raised tlie siege (cf. ch. 1. 3, Ac, with
2 Kings 19. 14, 15; ch. 1. 7, with 2 Kings 18. 22; 19. 19, 31 ; 2 Clironicles 32. 7, 8; ch. 1. 9, 11, with 2 Kings 19. 22, 27. 28; ch. 1.
14, Willi 2 Kings 19. 6, 7; ch. 1. 15, and 2. 1, 2, wilti 2 Kings 19. 32, ;«; ch. 2. 13, with 2 Kings 19. 22, 23). The historical data
In the book itself are the humiliation of Israel and Judali by Assyria (ch. 2. 2); tlie invasion of Judah (ch. 1. 9, 11); and
the conquest of No-ammon, or Thebes, in Upper Egypt (cli. 3. 8-10). Tiglatli-piieser and Slialmaneser had carried away Israel. The Jews were harassed by the Syrians, and impoverished by Ahaz' payments to TIglath-plleser (2
Chronicles 28. ; Isaiah 7. 9). Sargon, Slialmane.ser'8 successor, after the reduction of Pluenieia by the latter, fearing
lest Egypt should Join Palestine against him, undertook an expedition to Africa (Isaiah '20.), and took Thebes; the
latter fact we know only from Nahum, but the success of the expedition in general Is corroborated In Isaiah 20.
Sennacherib, Sargon's successor, made tlie last Assyrian attempt against Juilea, ending in thi> destruction of his army, in tiie fourteenth year of Hezeklah (7I.i-710 it. c). As Nahum refers to tills In part proplietlcnlly, in part as matter of history (cii. 1. 9-13; 2. 13), he must have lived about b. o. 720-714, that Is, almost 1(X) yeai-s before the event
foretold, viz., the overthrow of Nineveh by the Joint forces of Cyaxares and Nabopolassar In the reign of Chynll-
Bdanus, B. c. 625, or else 603.
The propliecy Is remarkable for Its unity of aim. Nahum's object was to Inspire his countrymen, the Jews, with
tlie assurance that, liowever alarming their position migiit seem, exposed to the attacks of the mighty Assyrian, who had already carried away the ten tribes, yet tliat not only sliould the Assyrian (Sennacherib) full in his attack on
Jernsalem, but Nineveh Ills own capital bo taken and ills emi>ire overthrown; and this, not by an arbitrary oxerclso
of Jehovah's power, )nit for the Inlqultlesof the city and ils people.
His position In the canon Is seventh of the minor prophets In both the Hebrew and Greek an^ii^ement, He is
ievciilli in point of date.
His st yle is ch^ar, elegant, and forcible. Its most striking cliaracterlstlc Is the power of representing several phase*
Of an Idea In the briefest Bentences, as la the majestic Uescrlpllou of 0<hI In the comuieucement, the oouquuKi ui
The Goodness of God to His People, NAHUM L and His Severity to His Enemies.
Nineveh, ami the destruction of No-ammon. [Eichorx.] De Wette calls attention to his variety of manner In
prehBUting ideas, as inarliing great poetic talent. "Here there is sometiiing sonorous in his language, there some-
tliin^ murmuring; with both tliere alternates somewhat that is soft, delicate, and melting, as the sulyect demands."
Exce< 'ing two alleged Assyrian words (ch. 3. 17), English Version "crowned," or princes, and English Vernon, "cap-
tains," or satraps (used by Jeremiah 51. 27), the language Is pure. These two, doubtless, came to be known in Judca from t»,e intercourse with Assyria in the eighth and seventh centuries b. c.
attack of Sennacherib (r. 7), and to announce the doom of Nineveh, the capital of the Assyrian foe (.v. 8). Tlie contrast of v. 7 and 8 heightens the force, he knoweth recognizes as his own (Hosea 13. 5; Amos 3. 2); and so, cares for and guards (Psalm 1. 6 ; 2 Timothy 2. 19). 8. with an overrunning flood — i.e.. With irresistible might whicii ooerruiu every hai rier like a flood. Tiiis image is often applied to overwliehniiig armies of invaders. Also of calamity in general (Psalm 32. 6: 42. 7; 90. 5). Tliere Is, perliaps, a special allusion to tlie mode of Nineveh's capture by tlie Medo-Baliylonian army, i^iz., througli a Jlood in the river wiiich broke down the wall twenty furlongs (see Note, ch.2. 6; Isaiali 8.8; Daniel 9. 26; 11.10, 22.40). end of the place tliereof— Nineveli is personified as a queen; and "her place" of residence (tlie Hebrew lot " thereof" is feminine) is tfte city itself (ch. 2. 8). [Maureu.J Or, He shall so utterly destroy Nineveh that
Ver. 1-15. Jehovah's Attributes as a Jealous Judge OF Sin, > ET Merciful to His Trusting People, should Inspire them with Confidence. He will not allow THE Assyrians again to assail them, but will Destroy THE Foe. 1. burden of Nineveh—The prophetic doom of Nineveh. Nahum prophesied against ttiat city
150 years after Jonah. 3. Jealous—in this there is stern-
ness, yet tender afifection. We are Jealous only of those we love: a husband, of a wife; a king, of his subjects'
loyalty. God is jealous of men, because He loves them. God will not bear a rival in His claims on them. His burning jealousy for his own wounded honour and their
love, as much as His justice, accounts for all his fearful
judgments: the flood, the destruction of Jerusalem, that
of Nineveh. His Jealousy will not admit of His friends being oppressed, and their enemies flourishing (cf. Exodus 20. 5; 1 Corinthians 16. 22 ; 2 Corinthians 11. 2). Burn-
its place cannot be found ; ch. 3. 17 confirms this (cf. Psalm 37.36; Daniel 2. 35; Revehitlon 12. 8 and 20.11). darkness—llie severest calaniities. 9. \VI»at do ye Imagine against the Lord 1—Abrupt address to the Assyrians. How mad is your att<?mpt, O Assyrians, to resist so powerful a God ! Wiiat can ye do against sucli an adver.sary, successful tliougli ye liave been against all other adversaries? Ye imagine ye have to do merely witti mortals and with a weak people, and that so you will gain an easy victory ; but you have to encounter God, the protector of His people. Parallel to Isaiah 37. 2.3-29 ; cf. Psalm
ing zeal enters into the Idea in "Jealous" here (cf. Numbers
25. 11, 13; 1 KingiJ 19. 10). the Lord revengeth . . . Lord revengeth—the repetition of the iBCommunicable name Jehovah, and of His revenging, gives an awful solemnity
to the introduction, furious lit., a master of Jury, So a master of the tongue, i. e., eloquent. " One wlio, if He pleases, can most readily give effect to His fury." [Gro-
Tiu.s.] Nahum has in view the provocation to fury given
to God by the Assyrians, after having carried away the ten tribes, now proceeding to Invade Judea under Heze-
1. 1. he will make an utter end—tile utter overthrow of Sennacherib's host, soon about to take place, is an earnest of the " utter end" of Nineveh itself, aflliction shall not rise up the second time—Judali's " affliction" caused by the invasion shall never rise again. So v. 12. But Calvin takes the " affliction" to be that of Assyria: "There will be no need of His inflicting on you a second liiow: He will make an utter end of you once for all" (1 Samuel .3. 12; 26. 8 ; 2 Samuel 20. 10). If so, this verse, in contrast to
kiali. reserveth wrath for his enemies rcsei-ves it against his own appointed time (2 Peter 2. 9). After long waiting for their repentance in vain, at length punishing them. A wrong estimate of Jehovah Is formed from His suspending punishment: It is not that He is insensible or dilatory, but He reserves wrath for His own fit time. In the case of the penitent He does not reserve or retain His anger (Psalm 103.9; Jeremiah 3.5,12; Micah 7.18). 3. slow to anger, and great In power—t. e., but great in power, so as to be able in a moment. If He pleases, to destroy tlie wielied. His long-sulTering is not from want of power to punish (Exodus 3-1. 6, 7). not at all acquit—
V. 12, will express. Affliction shall visit the Assyrian no more, in a sense very diflferent from that in which God will afflict Judah no more. In the Assyrian's case, because the blow will be fatally final ; the latter, because God will make lasting blessedness in Judali's case succeed to temporary chastisement. But it seems simpler to refer "affliction" here, as in t;. 12, to Judali; indeed destruction, rather than affliction, applies to the Assyrian. 10. wliile they are folden togetlier as thorns lit., " to the same degree as thorns" (cf. Margin, 1 Chronicles 4. 27). As thorns so folded together and entangled that they cannot be without trouble loosed asunder, are tlirown by the husbandmen all in a mass into the fire, so the Assyrians shall all be given together to destruction. Cf. 2 Samuel
will not acquitting acquit, or treat as innocent. Lord hath his way iu the whirlwind—From this to v. 5, inclusive.
Is a description of His power exhibited in the phenomena of nature, especially when He is wroth. His vengeance shall sweepaway the Assyrian foe like a whirlwind (Prov-
erbs 10. 25). clouds are the dust of his feet—large as they
are. He treads on them, as a man would on the small dust; He is Lord of the clouds, and uses them as he pleases. 4. rebuketh the sea—as Jesus did (Matthew 8. 26), proving Himself God (cf. Isaiah 50. 2). Bashan langnisheth through drought; ordinarily it was a region famed for its rich pasturage (cf. Joel 1. 10). flower of Lebanon its bloom; all that blooms so luxuriantly on Lebanon (Hosea
23. 6, 7, where also " thorns" are the image of the wicked. As this image represents the speediness of their destruction in a mass, so that of "drunkards," their rusiiing as it were o/ their own accord into it; for drunkards fall down without any one pushing them. [Kimchi.] Calvin explains. Although ye be dangerous to lo'i.ch as thorns (i. c, full of rage and violence), yet tlie Lord can easily consume you. But "although" will hardly apply to tlie next clause. English Version and Kimchi, therefore, are to be preferred. Ttie comparison to drunkards is appropriate. For drunkards, though exulting and bold, are weak and easily thrown down by even a finger touching them. So the insolent self-confidence of tlie Assyrians shall precipitate tlieir overthrow Ijy God. The Hebrew is "soaked," or "drunken as with their own wine." Their drunken revelries are perliaps alluded to, during which the foe (according to DiODORU.s Siculus, 2.) brolje into their city, and Sardanapalus burned his palacetiiough the mala
14. 7). As Bashan was famed for its pastures, Carmel for its corn-fields and vineyards, so Lebanon for its forests (Isaiali
33.9). There is nothing in the world so blooming that God cannot change it when He is wroth. 5. earth is burned— soGuoTius. Rather, "lifts itself," i.e., heaveth[MAVKER]: as the Hebrew is translated in Psalm 89.9; Hosea 13. 1; cf. Margin, 2 Samuel 5. 21. 6. fury is poured out lilte lirelike tlie licjuid fire poured outof volcanoes in ail directions (see Jereiniul) 7. 20). rocks are thrown down—or, "are bur t asunder;" the usual effect of volcanic fire (Jeremiah 51. 2.'), M). As Hanniiial burst asunder tlie Alpine rocks by fire to matte a pivssage for his army. [Gp.otius.] 7. Here Nalium enters on his special subject, for which the previous verses have prepared the way, viz., to assure his pi.'ople of safely in Jehovah under the impending
OocCs Severity against His Enemies, NAHUM 11. His Armies a</ainst Nineven,
ttnd ultimate destruction of Nineveh referred to by T^ahum was long subsequent to that under Sardanapalus. il. The cause of Nineveh's overthrow; Sennacherib's piois against Judah. out of tliee—O Nineveli. From thyself shall arise the source of thy own ruin. Thou Shalt have only thyself to blame for it. Imngliictli evil —Sennacherib carried out the imaginations of his coun-
Ver. 1-13. The Advance of the Desthoying FoRCSii AGA INST Nineveh, after it was used as God'.s rod for A TIME TO Chastise His People : The Capture of that Lion's dwelling, according to the sure Word of Jehovah. 1. He that daslieth In plece»—God's " battleaxe," wherewith He "breaks in pieces" His enemies. Jeremiah 51. 20 applies the same Ilebreiv term to NebuclKadnezzar (cf. Proverbs 25. 18; Jeremiah 50. 2:!, " the hammer of the whole earth"). Here the MedoBabylonian army under Cyaxares and Nabopolassar, tliat destroyed Nineveh, is prophetically meant, before thy face—before Nineveh. Openly, so that the work of God may be mani-
trymen {v. 9) against the Lord and His people (2 Kings 19.
'22,23). « ^icKetl counseliloilit., "a counsellor of Be-
lial." Belial means v)ilhout profit, worthless, and so bad
(1 Samuel 2'). '25; 2 Corinthians 6.15). 13-14. The same truths repeated as In ti. 9-11, Jehovah here being the speaker, lie addresses Judah, prophesying good to it, and evil to the Assyrian. TKough tliey be quiet—i. c, without fear, and tranquilly secure. So Chaldee aud Calvin. Or, entire, complete; "Though their power be
fest, watch the way—by which the foe will attack, so as to be ready to meet him. Ironical advice; equivalent to a prophecy, T'.iou Shalt have need to use all possible means of de'ence; but nse what thou wilt, all will be in vain. :anke thy loins strong—the loins are the seat of strcngtl) ; to gird them up is to prepare all one's strength for conflict (Job 40. 7). Also gird on thy swonl (2 Samuel
utilii okcn [Maurer], and though they be so many, yet even
so they shall be cut down" (lit., shorn ; as hair shaved off closely by a razor, Isaiah 7. 20. As the Assyrian was a razor shaving others, so sliall he be shaven himself. Retribution in kind). In the height of their pride and power, they sliall be clean cut off. The same i/etreic stands for "likewise" and "yet thus." So many as they are, so many shall they perish, wlieu lie gUall pass tUrougIt
20. s ; 2 Kings 4. 29). 3. For tlie Lord liatU turned away
tlie excellency of Jacob— j.e.. The time for Nineveh's overtlirow is ripe, because Jacob (Judah) and Israel (the ten tril)es) have been sufficiently chastised. The Assyrian rod of chastisement having done its work, is to be thrown into the fire. If God chastised Jacob and Israel with all their "excellency" (Jerusalem and the temple, which was their pi-e-eminent excellency above all nations in God's eyes, Psalm 47. 4; 87. 2; Ezekiel 24. 21; Note, Amos 6. 8), how much more will He punish fatally Nineveh, an alien to Him, and idolatrous 7 Maurer, not so well, translates, "restores," or "will restore the excellency of Jacob," &c. emplicrs— the Assyrian spoilers, have emptied them out—have spoiled the Israelites and Jews (Hosea 10. 1).
or, "and he shall pass away," ti/z., "the wicked counsel-
lor" (v. 11), Sennacherib. The change of number to the singular distinguishes him from his host. They shall be cut down, he shall pass away home (2 Kings 19. 35, 3(i). [HkndSkson.] English Veision is better, " they shall l)e cut down, idien He (Jehovah) shall pass through," destroying by one sti'Oke the Assyrian host. This gives the reason why they with all their numbers and power are to he so utterly cut otT. Cf. "pass through," i. e., in destroying power (E/.ekiel 12. 12, 23; Isaiah 8. 8; Daniel 11.
10). TUon,gU I have afflicted tlice-Judah, " I will afflict thee no more" (Isaiah 40. 1, 2; 52. 1, 2). The contrast is between " they," the Assyrians, and "thee," Judah. Tlieir punishment is fatal and final. Judah's was temporary and corrective. 13. will I break liis yoke—the Assyrian's yoke, viz., tlie tribute imposed by Sennacherib on Hezekiah (2 Kings 18. H). from off thee—O Judah (Isaiah 10.
Cf. Psalm 80. 8-16, on "vine branches," as applied to Israel. 3. his mighty men—the Medo-Babylonian general's 7nighty nie)i !ittiwk.\Bg Nineveh, made red—the ancients dyed their bull's-hide shields red, partly to strike terror into t.he enemy, chiefly lest the blood from wounds which they might receive should be perceived and give confidence to him. [Calvin.] G. V. Smith conjectures that the reference is to the red reflection of the sun's rays from shields of bronze or copper, such as are found among the Assyrian remains. In scarlet—or crimson military tunics
27). li. tliat wo more of tliy name be gown—that no more of thy seed, bearing thy name, as kings of Nineveh, be propagated; that thy dynasty become extinct,
viz., on Ihe destruction of Nineveh here foretold. "Thee" means Ihe king of Assyria, will I cut off. . . graven image—the Medes under Cyaxares, the joint destroyers of Nineveh with the Babylonians, hated Idolatry, and would delight in destroying its idols. As the Assyrians had treated the gods of other nations, so their own should be treated (2 Kings 19. 18). The Assyrian palaces partook of a sacred cliaracter [La yard]; so that "house of thy gods" 7nay refer to the palace. At Khorsabad there is remaining a representation of a man cutting an idol to pieces. I will laaUe thy grave—rather, "I will make it
(cf. Matthew 27. 28). Xenophon mentions that the Medes were fond of this colour. The Lydians and Tyrians extracted the dye from a particular worm, chariots . . . with flaming torches — i.e., the cliariots shall be like flaming torches, their wheels in lightning-like rapidity of rotation flashing light and striking sparks from the stones over which they pass (cf. Isaiah 5. 28). English Version supposes a transposition of the Hebrew letters. It is better to translate the Hebrew as it is, "the chariots (shall be furnished) with fire-flashing scythes" {HI., with the fire, or glitter, of ironweapons). Iron scythes were fixed at right angles to the axles and turned down, or parallel to it, inserted into the felly of the wheel. The Medes, perhaps, had such chariots, though no traces of them are found In Assyrian remains. On account of the latter fact, it may be Ijelter to translate, "the chariots (shall come) with the
(viz., "the house of tliy gods,' i.e., Nisroch) thy grave" (2 Kings 19.37; Isaiah 37. 38). Thus, by Sennacherib's being slain in it, Nisroch's house should be defiled. Neither thy gods, nor thy temple, shall save thee; but the latter Bhall be thy sepulchre, tliou art vile—or, thou art lighter than due weiglit (Daniel 5. 27; cf. Job 31. 6). [Maukeu.] 15. Tiiis verse is joined in the Hebrew text to ch. 2. It is nearly the same as Isaiah 52. 7, referring to the similar deliverance from Babylon, lilm that bringetli good tidings-announcing the overthrow of Sennacherib and ileliverance of Jerusalem. The "mountains" are those round Jerusalem, on which Sennacherib's host had so lately encamped, preventing Judah from keeping her "feasts," but on wliich messengers now speed to Jerusalem, publisliing his overthrow with a loud voice where lately they durst not have opened their mouths. A type of the far more glorious spiritual deliverance of God's people from Satan by Messiah, heralded by ministers of
f>\\lleT of steel weapons." [MAtJRER and G. V. Smith.] In
tile dny of his preparation — Jehovah's (Isaiah 13. 3). Or, " Medo-Babylonian commander's day of preparation for the attack" (v. 1). "He" confirms this, and " his" in this verse, tlie flr trees—their fir-tree lances, terribly shaken —branded so as to strike terror. Or, "shall be tremulous
Willi being brandished." [Maurer.] 4. rage—are driven in furious haste (Jeremiah 46. 9). jiistle one against another—run to and fro. [Maurer.] in the broad way —(2 Chronicles 32. 6.) Large open spaces in the suburbs of Nineveh, tliey shall seem like torclies — lit., "tljelr (feminine in Hebrew) appearance" (is): ciz., the appearance of the broad places is like tliat of torclies, through the numbers of chariots in them flasliing in tlie sun (Margin, Proverbs 8. 26). run like the liglitnings — with rapid violence (Matthew 24. 27; Luke 10. 18). 5. Tlie Assyrian preparations for defence. He—the Assyrian king. BhoH