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The Destruction of the Wicked City

 2

A shatterer has come up against you.

Guard the ramparts;

watch the road;

gird your loins;

collect all your strength.

 

2

(For the L ord is restoring the majesty of Jacob,

as well as the majesty of Israel,

though ravagers have ravaged them

and ruined their branches.)

 

3

The shields of his warriors are red;

his soldiers are clothed in crimson.

The metal on the chariots flashes

on the day when he musters them;

the chargers prance.

4

The chariots race madly through the streets,

they rush to and fro through the squares;

their appearance is like torches,

they dart like lightning.

5

He calls his officers;

they stumble as they come forward;

they hasten to the wall,

and the mantelet is set up.

6

The river gates are opened,

the palace trembles.

7

It is decreed that the city be exiled,

its slave women led away,

moaning like doves

and beating their breasts.

8

Nineveh is like a pool

whose waters run away.

“Halt! Halt!”—

but no one turns back.

9

“Plunder the silver,

plunder the gold!

There is no end of treasure!

An abundance of every precious thing!”

 

10

Devastation, desolation, and destruction!

Hearts faint and knees tremble,

all loins quake,

all faces grow pale!

11

What became of the lions’ den,

the cave of the young lions,

where the lion goes,

and the lion’s cubs, with no one to disturb them?

12

The lion has torn enough for his whelps

and strangled prey for his lionesses;

he has filled his caves with prey

and his dens with torn flesh.

 

13 See, I am against you, says the L ord of hosts, and I will burn your chariots in smoke, and the sword shall devour your young lions; I will cut off your prey from the earth, and the voice of your messengers shall be heard no more.


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. 224224     Drusius confessed that he did not understand this verse. The view given of it by Calvin seems plain, and Marckius has taken the same view of it: but Newcome, as well as Henderson, differ widely, and give a rendering which seems not to comport with the context. It is like that of Drusius, which no doubt made him to say that he did not understand the passage.
   For Jehovah restoreth the excellency of Jacob
As the excellency of Israel.

   In this connection, this can have no meaning. The version of Henderson is the same, only he puts the verb in the future tense. The verb שב has the meaning of turning away, as well as of restoring, and Marckius renders it avertit, he turned away. Then גאון, rising, swelling, elatio, is more commonly taken in a bad than in a good sense, as meaning pride, haughtiness. The latter part of the verse sets before us distinctly the means which had been adopted to take away this pride. The passage is evidently parenthetic. — Ed.

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.


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