Nahum 1:11

There is one come out of thee, that imagineth evil against the LORD, a wicked counseller.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(11) Come out of thee.—Another possible rendering is, He has retired from thee [i.e., Jerusalem], who imagineth . . . We prefer the rendering of the Authorised Version, and regard the verse as addressed to Nineveh. The reference in the verses following is sufficiently plain for us to identify this enemy of God with Sennacherib. (Comp. the language used by his envoy Rabsbakeh in 2 Kings 18, 19)

Benson Commentary

Nahum 1:11-13. There is one come out of thee — Or, one hath gone forth of thee. This is probably meant of Sennacherib, who uttered so many reproaches and blasphemies against the true God, one of whose royal seats was Nineveh, and who probably went forth from thence to invade Judea. But the term, a wicked counsellor, seems to be intended of Rabshakeh, whom Sennacherib sent against Jerusalem, while he himself warred against Lachish, and who uttered those blasphemous speeches against God, of which we have an account 2 Kings 18:19. Though they be quiet — Though the Assyrians be secure, and fear no danger. And likewise many — An immense host; yet shall they be cut down — Irresistibly, suddenly, and universally; when he shall pass through — When the angel of the Lord shall pass through their camp, in which he slew in one night 185,000 men: see Isaiah 37:36. Though I have afflicted thee — O Israel, I will afflict thee no more — I will no more chastise thee by the Assyrian, the rod of mine anger, by Sennacherib or his forces. For now I will break his yoke from off thee — Hezekiah and his people shall no longer be tributaries to the king of Assyria, as they have been for a considerable time: see 2 Kings 18:14. The words may also be considered as promising relief to the Israelites of the ten tribes, who were in a state of actual captivity among them at this time.

Matthew Henry's Concise Commentary

1:9-15 There is a great deal plotted against the Lord by the gates of hell, and against his kingdom in the world; but it will prove in vain. With some sinners God makes quick despatch; and one way or other, he will make an utter end of all his enemies. Though they are quiet, and many very secure, and not in fear, they shall be cut down as grass and corn, when the destroying angel passes through. God would hereby work great deliverance for his own people. But those who make themselves vile by scandalous sins, God will make vile by shameful punishments. The tidings of this great deliverance shall be welcomed with abundant joy. These words are applied to the great redemption wrought out by our Lord Jesus and the everlasting gospel, Ro 10:15. Christ's ministers are messengers of good tidings, that preach peace by Jesus Christ. How welcome to those who see their misery and danger by sin! And the promise they made in the day of trouble must be made good. Let us be thankful for God's ordinances, and gladly attend them. Let us look forward with cheerful hope to a world where the wicked never can enter, and sin and temptation will no more be known.

Barnes' Notes on the Bible

There is one come out of thee - that is, Nineveh, "that imagineth" deviseth, , "evil, Lord, Sennacherib, against the the rod of God's anger" Isaiah 10:5-7, yet who "meant not so," as God meant. "And this was his counsel," as is every counsel of Satan, "that they could not resist him, and so should withdraw themselves from the land of God, "into a land like their own" Isaiah 36:16-17, but whose joy and sweetness, its vines and its fig-trees, should not be from God, but from the Assyrian, i. e., from Satan.

Jamieson-Fausset-Brown Bible Commentary

11. The cause of Nineveh's overthrow: Sennacherib's plots against Judah.

come out of thee—O Nineveh. From thyself shall arise the source of thy own ruin. Thou shalt have only thyself to blame for it.

imagineth evil—Sennacherib carried out the imaginations of his countrymen (Na 1:9) against the Lord and His people (2Ki 19:22, 23).

a wicked counsellor—literally, "a counsellor of Belial." Belial means "without profit," worthless, and so bad (1Sa 25:25; 2Co 6:15).

Matthew Poole's Commentary

There is one: this is a very usual dialect to express an uncertain number; several are contained in such one; though if you will determine it to one single person, it is very like it may be Sennacherib or Rabshakeh. Come out: from Nineveh he set forth on that expedition against Judea in the days of Hezekiah.

Of thee; Nineveh. That imagineth evil against the Lord; consulteth, hath formed, and resolved upon it. So it is evident by his blasphemies against the Lord, Isaiah 36:7,18,20 37:10,24,29 2 Chronicles 32:14,15,17,19. And he imagined evil against the people of the Lord, 2 Chronicles 32:1.

A wicked counsellor; one whose counsels and projects are without any regard to right and equity, who by injustice and oppressions, who by frauds and deceits, by blood and slaughter, designs his own greatness, and the ruin of his neighbours.

Gill's Exposition of the Entire Bible

There is one come out of thee,.... That is, out of Nineveh, as the Targum explains it; meaning Sennacherib, who had his royal seat and palace there; or Rabshakeh that was sent from hence by him with a railing and blaspheming letter to the king of Judah, and the inhabitants of Jerusalem. This is said to be at the present time of writing this prophecy, though it was after it, because of the certainty of it, as is usual in prophetic language; unless it can be thought that this prophecy was delivered out exactly at the time when Sennacherib had entered Judea, and was before the walls of Jerusalem; but not yet discomfited, as after predicted:

that imagineth evil against the Lord; against the people of the Lord, as the Targum; formed a scheme to invade the land of Judea, take the fenced cities thereof, and seize upon Jerusalem the metropolis of the nation, and carry the king, princes, and all the people captive as Shalmaneser his father had carried away the ten tribes:

a wicked counsellor; or "a counsellor of Belial" (k); who, by Rabshakeh, advised Israel not to regard their king, nor trust in their God but surrender themselves up to him, 2 Kings 18:29.

(k) "consulens", Belijahai, Montanus; "consiliarius Belijaal", Burkius.

Geneva Study Bible

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.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

11. There is one come out] Rather: out of thee came he (or, one) forth who imagined … who counselled mischief. The reference is probably to Sennacherib. The words are addressed to Nineveh.

Pulpit Commentary

Verse 11. - The reason of the destruction and of the punishment is told. There is one come out of thee. Nineveh is addressed; and we need not refer the words entirely to Sennacherib and his impious threats, but may take them generally as expressing the arrogant impiety of the Assyrians and their attitude towards Jehovah. A wicked counseller; literally, a councilor of Belial; i.e. of worthlessness. The expression, perhaps primarily applied to Sennacherib, also regards the plans prepared by the Assyrians for destroying the people of God, a type of the world arrayed against piety. Nahum 1:11

Keil and Delitzsch Biblical Commentary on the Old Testament

The reason for all this is assigned in Nahum 1:9. Nahum 1:9. "What think ye of Jehovah? He makes an end; the affliction will not arise twice. Nahum 1:10. For though they be twisted together like thorns, and as if intoxicated with their wine, they shall be devoured like dry stubble. Nahum 1:11. From thee has one come out, who meditated evil against Jehovah, who advised worthlessness." The question in Nahum 1:9 is not addressed to the enemy, viz., the Assyrians, as very many commentators suppose: "What do ye meditate against Jehovah?" For although châshabh 'el is used in Hosea 7:15 for a hostile device with regard to Jehovah, the supposition that 'el is used here for ‛al, according to a later usage of the language, is precluded by the fact that חשׁב על is actually used in this sense in Nahum 1:11. Moreover, the last clause does not suit this view of the question. The word, "the affliction will not stand up, or not rise up a second time," cannot refer to the Assyrians, or mean that the infliction of a second judgment upon Nineveh will be unnecessary, because the city will utterly fall to the ground in the first judgment, and completely vanish from the earth (Hitzig). For צרה points back to בּיום צרה, and therefore must be the calamity which has fallen upon Judah, or upon those who trust in the Lord, on the part of Nineveh or Asshur (Marck, Maurer, and Strauss). This is confirmed by Nahum 1:11 and Nahum 1:15, where this thought is definitely expressed. Consequently the question, "What think ye with regard to Jehovah?" can only be addressed to the Judaeans, and must mean, "Do ye think that Jehovah cannot or will not fulfil His threat upon Nineveh?" (Cyr., Marck, Strauss). The prophet addresses these words to the anxious minds, which were afraid of fresh invasions on the part of the Assyrians. To strengthen their confidence, he answers the question proposed, by repeating the thought expressed in Nahum 1:8. He (Jehovah) is making an end, sc. of the enemy of His people; and he gives a further reason for this in Nahum 1:10. The participial clauses עד סירים to סבוּאים are to be taken conditionally: are (or were) they even twisted like thorns. עד סירים, to thorns equals as thorns (עד is given correctly by J. H. Michaelis: eo usque ut spinas perplexitate aequent; compare Ewald, 219). The comparison of the enemy to thorns expresses "firmatum callidumque nocendi studium" (Marck), and has been well explained by Ewald thus: "crisp, crafty, and cunning; so that one would rather not go near them, or have anything to do with them" (cf. 2 Samuel 23:6 and Micah 7:4). כּסבאם סבוּאים, not "wetted like their wet" (Hitzig), nor "as it were drowned in wine, so that fire can do no more harm to them than to anything else that is wet" (Ewald); for סבא neither means to wet nor to drown, but to drink, to carouse; and סבוּא means drunken, intoxicated. סבא is strong unmixed wine (see Delitzsch on Isaiah 1:22). "Their wine" is the wine which they are accustomed to drink. The simile expresses the audacity and hardiness with which the Assyrians regarded themselves as invincible, and applies very well to the gluttony and revelry which prevailed at the Assyrian court; even if the account given by Diod. Sic. (ii. 26), that when Sardanapalus had three times defeated the enemy besieging Nineveh, in his great confidence in his own good fortune, he ordered a drinking carousal, in the midst of which the enemy, who had been made acquainted with the fact, made a fresh attack, and conquered Nineveh, rests upon a legendary dressing up of the facts. אכּלוּ, devoured by fire, is a figure signifying utter destruction; and the perfect is prophetic, denoting what will certainly take place. Like dry stubble: cf. Isaiah 5:24; Isaiah 47:14, and Joel 2:5. מלא is not to be taken, as Ewald supposes (279, a), as strengthening יבשׁ, "fully dry," but is to be connected with the verb adverbially, and is simply placed at the end of the sentence for the sake of emphasis (Ges., Maurer, and Strauss). This will be the end of the Assyrians, because he who meditates evil against Jehovah has come forth out of Nineveh. In ממּך Nineveh is addressed, the representative of the imperial power of Assyria, which set itself to destroy the Israelitish kingdom of God. It might indeed be objected to this explanation of the verse, that the words in Nahum 1:12 and Nahum 1:13 are addressed to Zion or Judah, whereas Nineveh or Asshur is spoken of both in what precedes (Nahum 1:8 and Nahum 1:10) and in what follows (Nahum 1:12) in the third person. On this ground Hoelem. and Strauss refer ממּך also to Judah, and adopt this explanation: "from thee (Judah) will the enemy who has hitherto oppressed thee have gone away" (taking יצא as fut. exact., and יצא מן as in Isaiah 49:17). But this view does not suit the context. After the utter destruction of the enemy has been predicted in Nahum 1:10, we do not expect to find the statement that it will have gone away from Judah, especially as there is nothing said in what precedes about any invasion of Judah. The meditation of evil against Jehovah refers to the design of the Assyrian conquerors to destroy the kingdom of God in Israel, as the Assyrian himself declares in the blasphemous words which Isaiah puts into the mouth of Rabshakeh (Isaiah 36:14-20), to show the wicked pride of the enemy. This address merely expresses the feeling cherished at all times by the power of the world towards the kingdom of God. It is in the plans devised for carrying this feeling into action that the יעץ בּליּעל, the advising of worthlessness, consists. This is the only meaning that בּליּעל has, not that of destruction.