Commentary On Jonah Micah Nahum

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. [223]

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 g'vn, 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 g'vn, 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. [224]

What follows, And teeps ease destropsed teeir seoots, 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.