1:1 The a burden of Nineveh. b The book of the vision of
Nahum the c Elkoshite.
The Argument - As those of Nineveh showed themselves prompt
and ready to receive the word of God at Jonah's preaching,
and so turned to the Lord by repentance, so after a certain
time they gave themselves to worldly means to increase their
dominion, rather than seeking to continue in that fear of
God, and path in which they had begun. They cast off the
care of religion, and so returned to their vomit and
provoked God's just judgment against them, in afflicting his
people. Therefore their city Nineveh was destroyed, and
Meroch-baladan, king of Babel (or as some think,
Nebuchadnezzar) enjoyed the empire of the Assyrians. But
because God has a continual care for his Church, he stirs up
his Prophet to comfort the godly, showing that the
destruction of their enemies would be for their consolation:
and as it seems, he prophesies around the time of Hezekiah,
and not in the time of Manasseh his son, as the Jews write.
(a) )Read Geneva "Isa 13:1")
(b) The vision or revelation, which God commanded Nahum to
write concerning the Ninevites.
(c) That is, born in a poor village in the tribe of Simeon.
1:2 God [is] d jealous, and the LORD revengeth; the LORD
revengeth, and e [is] furious; the LORD will take
vengeance on his adversaries, and he reserveth [wrath] for
his enemies.
(d) Meaning, of his glory.
(e) With his own he is but angry for a time, but his anger
is never appeased toward the reprobate, even though he
defers it for a time.
1:3 The f 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.
(f) Thus the wicked would make God's mercy an occasion to
sin, but the Prophet wishes them to consider his power
and justice.
1:6g 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.
(g) If all creatures are at God's commandment, and none are
able to resist his wrath, will man flatter himself, and
think by any means to escape, when he provokes his God
to anger?
1:7 The LORD [is] good, h a strong hold in the day of trouble;
and he knoweth them that trust in him.
(h) Lest the faithful should be discouraged by hearing the
power of God, he shows them that his mercy appertains to
them, and that he has care over them.
1:8 But with an overrunning flood he will make an utter end of
the i place thereof, and darkness shall pursue his
enemies.
(i) Signifying that God will suddenly destroy Nineveh and
the Assyrians in such a way, that they will lie in
perpetual darkness, and never recover their strength
again.
1:9 What do ye k imagine against the LORD? he will make an
utter end: affliction shall not rise up the second time.
(k) He shows that the undertakings of the Assyrians against
Judah and the Church were against God, and therefore he
would so destroy them the first time, that he would not
need to return the second time.
1:10 For while [they be] folden together [as] l thorns, and
while they are drunken [as] drunkards, they shall be
devoured as stubble fully dry.
(l) Though the Assyrians think themselves like thorns that
prick on all sides, yet the Lord will set fire on them,
and as drunken men are not able to stand against any
force, so they will not be able to resist him at all.
1:11 There is [one] m come out of thee, that imagineth evil
against the LORD, a wicked counsellor.
(m) Which may be understood either of Sennacherib, or of
the whole body of the people of Nineveh.
1:12 Thus saith the LORD; Though [they be] n quiet, and
likewise many, yet thus shall they be cut down, when he
shall pass through. Though I have afflicted thee, I will
afflict thee no more.
(n) Though they think themselves in most safety, and of
greatest strength, yet when God will pass by, he will
destroy them: nonetheless, he comforts his Church, and
promises to stop punishing them by the Assyrians.
1:14 And the LORD hath given a commandment concerning thee,
[that] no more of thy name be o sown: out of the house of
thy gods will I cut off the graven image and the molten
image: I will make thy grave; for thou art vile.
(o) Meaning, Sennacherib, who would have no more children,
but be slain in the house of his gods; (2Ki 19:36-37).
1:15 Behold upon the mountains the feet of him that bringeth
good tidings, that publisheth p peace! O Judah, keep thy
solemn feasts, perform thy vows: for the wicked shall no
more pass through thee; he is utterly cut off.
(p) Which peace the Jews would enjoy by the death of
Sennacherib.
