Nahum 1:15 15. Behold upon the mountains the feet of him that bringeth good tidings, that publisheth peace! O Judah, keep thy solemn feasts, perform thy vows: for the wicked shall no more pass through thee; he is utterly cut off. 15. Ecce super montes pedes annunciantis, promulgantis pacem: celebra Jehudah solennitates tuas, redde vota tua; quia non adjiciet posthac ad transeundum in te, impius (Beliiaal) in totum excisus est.
The Prophet again teaches us, that whatever he prophesied respecting the destruction of the city Nineveh, was for this end, — that God, by this remarkable evidence, might show that he had a care for his people, and that he was not unmindful of the covenant he had made with the children of Abraham. This prophecy would have otherwise produced no salutary effect on the Israelites; they might have thought that it was by chance, or by some fatal revolution, or through some other cause, that Nineveh had been overthrown. Hence the Prophet shows, that the ruin of the city, and of the monarchy of Nineveh, would be a proof of the paternal love of God towards his chosen people, and that such a change was to be made for the sake of one people, because God, though he had for a time punished the Israelites, yet purposed that some seed should remain, for it would have been inconsistent, that the covenant, which was to be inviolate, should be entirely abolished. We now then understand the Prophet’s object, and how this verse is to be connected with the rest of the context.
Behold, he says, on the mountains the feet of him who announces peace Some think that the Prophet alludes to the situation of Jerusalem. We indeed know that mountains were around it: but the Prophet speaks more generally, — that heralds of peace shall ascend to the tops of mountains, that their voice might be more extensively heard: Behold, he says, on the mountains the feet of him who announces peace; for all the roads had been before closed up, and hardly any one dared to whisper. If any one inquired either respecting peace or war, there was immediate danger lest he should fall under suspicion. As then the Assyrians, by their tyrannical rule, had deprived the Israelites of the freedom of speech, the Prophet says now, that the feet of those who should announce peace would be on the mountains; that is, that there would be now free liberty to proclaim peace on the highest places. By feet, he means, as we have explained, coming; and Isaiah speaks a similar language,
‘How beautiful are the feet of those who announce peace, who announce good things!’ (Isaiah 52:7.)
Arise, then, he says, shall heralds of peace everywhere: and the repetition in other words seems to express this still more clearly; for he says, of him who announces and causes to hear He might have simply said מבשר, mebesher, but he adds משמיע, meshemio; not only, he says, he will announce peace, but also with a clear and loud voice, so that his preaching may be heard from the remotest places. We now perceive what the Prophet had in view, and what his words import.
Now he adds, Celebrate, Judah, thy festal days. It is indeed a repetition of the same word, as if we were to say in Latin, Festiva festivitates, feast festivities; but this has nothing to do with the meaning of the passage. I am disposed to subscribe to the opinion of those who think, that there is here an intimation of the interruption of festal days; for so disordered were all things at Jerusalem and in the country around, that sacrifices had ceased, and festal days were also intermitted; for sacred history tells us, that the Passover was celebrated anew under Hezekiah, and also under Josiah. This omission no doubt happened, owing to the wars by which the country had been laid waste. Hence the Prophet now intimates, that there would be quietness and peace for the chosen people, so that they might all without any fear ascend to Jerusalem, and celebrate their festal days, and give thanks to the Lord, and rejoice before him, according to the language often used by Moses. At the same time, the Prophet no doubt reminds the Jews for what end the Lord would break off the enemy’s yoke, and exempt them from servile fear, and that was, that they might sacrifice to God and worship him, while enjoying their quiet condition. And that he addresses Judah is not done without reason; for though the kingdom of Israel was not as yet so rejected, that God did not regard them as his people, yet there were no legitimate sacrifices among them, and no festal days which God approved: we indeed know that the worship which prevailed there was corrupt and degenerated. Inasmuch then as God repudiated the sacrifices which were offered in Israel, Nahum addresses here his discourse to Judah only; but yet he intimates, that God had been thus bountiful to the Israelites, that they, remembering their deliverance, might give him thanks.
Let us then know, that when the Lord grants us tranquillity and preserves us in a quiet state, this end ought ever to be kept in view, — that it is his will, that we should truly serve him. But if we abuse the public peace given us, and if pleasures occasion a forgetfulness of God, this ingratitude will by no means be endured. We ought, indeed, in extreme necessities to sacrifice to God, as we have need then especially of fleeing to his mercy; but as we cannot so composedly worship him in a disturbed state of mind, he is pleased to allow us peaceable times. Now, if we misapply this leisure, and indulge in sloth, yea, if we become so heedless as to neglect God, this as I have said will be an intolerable evil. Let us then take notice of the Prophet’s words in setting forth the design of God, — that he would free his people from the power of the Assyrians, that they might celebrate their festal days.
He adds, Pay thy vows He not only speaks here of the ordinary sacrifices and of the worship which had been prescribed; but he also requires a special proof of gratitude for having been then delivered by the hand of God; for we know what paying of vows meant among the Hebrews: they were wont to offer peace-offerings, when they returned victorious from war, or when they were delivered from any danger, or when they were relieved from some calamity. The Prophet therefore now shows, that it was right to pay vows to God, inasmuch as he had dealt so bountifully with his people; as it is said in Psalm 116, ‘What shall I return to the Lord for all his benefits which he has bestowed on me? The cup of salvation will I take, and on the name of the Lord will I call.’ We also find it thus written in Hosea,
‘The calves of thy lips to me shalt thou render,’ (Hosea 14:2.)
We now perceive what Nahum substantially meant, — that when peace was restored, the people were not to bury so great and so remarkable a kindness of God, but to pay their vows; that is, that the people were to testify that God was the author of their deliverance, and that the redemption which they had obtained was the peculiar work of God.
It follows, “Add no more to pass through thee shall Belial, for utterly is he cut off.” This passage must not be explained in a general sense; for we know that the Chaldeans became more grievous to the Jews than the Assyrians had been; but the Prophet here refers especially to the Ninevites, that is, to the Assyrians, whose metropolis, as it has been said, was Nineveh. That wicked one then shall not add any more to pass through thee. — Why? for he is entirely cut off. This reason given by the Prophet clearly proves, that he speaks not of the wicked generally, but that he especially points out the Assyrians. Now follows —
Commentary on Nahum
Chapter 2
Nahum 2:1-2
Nahum 2:1-2 1. He that dasheth in pieces is come up before thy face: keep the munition, watch the way, make thy loins strong, fortify thy power mightily 1. Ascendit destructor coram facie tua; custodi munitionem, respice viam, robora lumbos, fortifica vires valde: 2. For the LORD hath turned away the excellency of Jacob, as the excellency of Israel: for the emptiers have emptied them out, and marred their vine branches. 2. Quia abstulit (alii vertunt, recedere fecit; alii, quiescere fecit) Jehova fortitudinem (alii, superbiam) Jacob, sicuti fortitudinem (vel, superbiam, est idem nomen) Israel; quia evacuarunt avacuantes, et palmites eorum succiderunt.
The waster spoken of here by the Prophet, some consider him to have been Sennacherib, and others, Nebuchodonosor. The verb עלה, ole, is also variously explained: it is often taken metaphorically in Hebrew for vanishing, as we say in French, Il s’en va en fumee; for smoke ascends, and this is the reason for the metaphor. They then elicit this meaning, — that a destroyer had ascended before the face of the chosen people, that is, openly; so that it was evidently the work of God, that the Assyrians vanished, who had come to lay waste the whole land: Vanished then has the destroyer; and then before thy face, that is, manifestly, and before thine eyes. מצורה נצור, nutsur metsure, guard the fortress; that is let every one return to his own city, and keep watch, as it is usually done; for the country shall be left without men; and watch the way, that is, look out which way Sennacherib took in coming to assail the holy city; that way shall be now free from enemies; and then, keep firm or strengthen the loins, for חזק, chesek, sometimes means to keep firm, — keep firm then or strengthen the loins, that thou mayest not relax as before, but stand courageously, for there is no one who can terrify thee; and, lastly, fortify strength greatly, that is, doubt not but thou shalt be hereafter strong enough to retain thy position; for cut off shall be that monarchy, which has been an oppression to thee. But others take a different view and say, — that the destroyer had ascended, that is, that Sennacherib had come; and what follows, they think, was intended to strike terror, as though the Prophet said “Now while ye are besieged keep watch, and be careful to preserve your fortresses and strengthen all your strongholds; but all this will avail nothing. — Why? Because God has taken away the pride of Jacob as he has the pride of Israel.” This is the second explanation. Others again think, that the Prophet addresses here the Assyrians, and that Nebuchodonosor is here called a waster, by whom the empire was removed, and Nineveh, as it has often been stated, was destroyed. According to these interpreters, the Prophet here denounces ruin on the Assyrians in this manner, — “The destroyer now ascends before thy face.” The Assyrians might indeed have regarded such threatening with disdain, when they were surrounded by many provinces and had cities well fortified: — “It will not be,” he says, “according to your expectation; the waster will yet come” before thy face; and how much soever thou mayest now guard thy fortresses, watch thy ways, and carefully look around to close up every avenue against thy enemies, thou wilt yet effect nothing; strengthen the loins as much as thou pleasest and increase thy power, yet this shall be useless and vain.” If this view be approved, it will be in confirmation of what has been previously said, — that God had now determined to destroy the city Nineveh and the empire possessed by the Assyrians. This meaning then is not unsuitable; but if we receive this view, something additional must also be stated, and that is, — that God now designed to destroy Nineveh and its monarchy, because it had humbled more than necessary his people, the kingdom of Judah, as well as the ten tribes. I cannot proceed farther now.
Prayer Lecture 101
Prayer
Grant Almighty God, that since we are daily chastised by thy scourges, we may know that we are justly punished by thee, and so examine our whole life, that with true and sincere confession we may humbly flee to thy mercy, which is offered to us by thy gospel in Christ our Lord; and since thou dost also show us so many favors, may we not be ungrateful, and may no forgetfulness of thy grace creep over us, but may we especially exercise ourselves through our whole life in the worship of thy name and in giving thanks to thee, and so offer to thee, with our tongues, the sacrifices of praise, that our whole life may be consistent, and thus glorify thy name on earth, that at length we may be gathered into thy celestial kingdom through the same Christ Jesus our Lord. Amen.
Lecture one hundred and second
We said yesterday that some interpreters regard these words of the Prophet, Ascended has the destroyer before it face, guard the fortress, as having a reference to Sennacherib; that is, that God had taken him away and made him like mist to disappear. We also said, that some elicit this meaning, — that Sennacherib ascended into Judea and filled the whole country with terror, and that he had at length laid it wholly waste. But I am disposed to take their view, who think that this is said of Nebuchodonosor, the waster of Nineveh: as he had been raised up by God to overturn the tyranny of that city, the Prophet ridicules all the efforts and preparations made by the Ninevites (as it is usual when a country is invaded) to oppose him. He therefore says, guard the fortress, watch the way, confirm the loins, and strengthen thy courage greatly But these are ironical expressions; as though he said, Whatever the Ninevites may contrive to defend themselves against the assault of their enemies will be all in vain.
What is now subjoined has been added, in my view, in reference to what had already taken place, that is that God had taken away the pride of Jacob, as the pride of Israel Some give this rendering, “God has made to returns or to rest;” and they take גאון, gaun, in a good sense, as meaning courage or glory. The sense, according to these, would be, — that God, having routed the army of Sennacherib, or destroyed the Assyrians, would make the ancient glory of his people to return; for both kingdoms had fallen. They then understand this to have been said respecting the restoration of the whole people; and they who translate, “he will make to rest,” think that continual peace is here promised to the Israelites, as well as to the Jews. But, on the contrary, it appears to me, that the Prophet shows, that it was the ripened time for the destruction of the city Nineveh, for God had now humbled his people. He had then taken away the pride of Jacob, as the pride of Israel; that is, God, having first corrected the pride of Israel, had also applied the same remedy to Judah: thus the whole people were humbled, and had left off their extreme height; for גאון, gaun, for the most part, is taken in a bad sense, for haughtiness or pride. This then is the reason why God now declares, that the ruin of Nineveh was nigh at hand; it was so, because the Jews and the Israelites had been sufficiently brought down. This sense is the most suitable.
And then for the same purpose is the next clause, — that the emptiers had emptied, that is that robbers had pillaged them, and left nothing to remain for them. There is a passage in Isaiah which corresponds with this, where it is said, — that when the Lord had completed his work on mount Zion and in Jerusalem, he would then turn his vengeance against the Assyrians, (Isaiah 10:12:) but why were they not sooner destroyed? Because the Lord designed to employ them for the purpose of chastising the Jews. Until then the whole work of God was completed, that is, until he had so corrected their pride, as wholly to cast it down, it was not his purpose to destroy the Ninevites; but they were at length visited with destruction. The same thing does our Prophet now teach us here, — that Nebuchodonosor would come to demolish Nineveh, when the Lord had taken away the haughtiness of his people.
What follows, Ανδ τηεψ ηαςε δεστροψεδ τηειρ σηοοτσ, or their branches, I take metaphorically, because the Israelites, as to outward appearances had been pulled up by the roots; for before the eyes of their enemies they were reduced to nothing, and their very roots were torn ups so that they perceived nothing left. The Lord indeed always preserved a hidden remnant; but this was done beyond the perceptions of men. But what the Prophet says metaphorically of the ruined branches, is to be understood of what was apparent.