(1) The burden of Nineveh--i.e., the sentence against Nineveh (see Isaiah 13:1, Note). On the names Nahum and Elkoshite see Introduction.

Verse 1. - § 1. The heading of the book. The book has a double title, the first giving the object of the prophecy, which otherwise would not be evident; the second, its author, added to give confidence in its contents. The burden; massa (Habakkuk 1:1) - a term generally used of a weighty, threatening prophecy (Isaiah 13:1), though translated by the LXX. λῆμμα here, and elsewhere ὄρασις, and ῤῆμα. Some prefer to render it "utterance," or "oracle." The word is capable of either meaning. It almost always (except, perhaps, in Zechariah 12:1) introduces a threat of judgment. Of Nineveh. The denunciation of this city is the object of the prophecy. The effect of Jonah's preaching had been only temporary; the reformation was partial and superficial; and now God's long suffering was wearied out, and the time of punishment was to come. (For an account of Nineveh, see note on Jonah 1:2.) Some critics have deemed one part of the title an interpolation; but the connection of the two portions is obvious, and without the former we should not know the object of the prophet's denunciation till Nahum 2:8. The book of the vision. This is the second title, in apposition with the former, and defining it more closely as the Book in which was written the prophecy of Nahum. It is called a "vision," because what the prophet foretold was presented to his mental sight, and stood plainly before him (comp. Isaiah 1:1). The Elkoshite; i.e. native of Elkosh, for which, see Introduction, § II.

1:1-8 About a hundred years before, at Jonah's preaching, the Ninevites repented, and were spared, yet, soon after, they became worse than ever. Nineveh knows not that God who contends with her, but is told what a God he is. It is good for all to mix faith with what is here said concerning Him, which speaks great terror to the wicked, and comfort to believers. Let each take his portion from it: let sinners read it and tremble; and let saints read it and triumph. The anger of the Lord is contrasted with his goodness to his people. Perhaps they are obscure and little regarded in the world, but the Lord knows them. The Scripture character of Jehovah agrees not with the views of proud reasoners. The God and Father of our Lord Jesus Christ is slow to wrath and ready to forgive, but he will by no means acquit the wicked; and there is tribulation and anguish for every soul that doeth evil: but who duly regards the power of his wrath?The burden of Nineveh,.... Of the city of Nineveh, and the greatness of it; see Gill on Jonah 1:2; See Gill on Jonah 3:3; Jonah was sent to this city to threaten it with ruin for its sins; at that time the king and all his people humbled themselves and repented, and the threatened destruction was averted; but they relapsing to their former iniquities, this prophet foretells what would be their certain fate; very rightly therefore the Targum, and some other Jewish writings (m), observe, that Jonah prophesied against this city of old; and that Nahum prophesied after him a considerable time, perhaps at a hundred years distance. This prophecy is called a burden; it was taken up by the prophet at the command of the Lord, and was carried or sent by him to Nineveh; and was a hard, heavy, grievous, and burdensome prophecy to that city, predicting its utter ruin and desolation; and which, as Josephus (n) says, came to pass hundred fifteen years after this prophecy; and which event is placed by the learned Usher (o) in the year of the world 3378 A.M., and which was 626 B.C.; and by others (p) in the year of the world 3403 A.M., of the flood 1747, in 601 B.C.; but by Dean Prideaux (q) and Mr. Whiston (r), in 612 B.C.;

the book of the vision of Nahum the Elkoshite; no other prophecy is called, a book but this, as Abarbinel observes; and gives this reason for it, because the other prophets immediately declared their prophecies, as Jonah; but Nahum never went to the Ninevites, but wrote his prophecy in a book, and sent it to them. It is called "the book of the vision"; what it contains being made known to him by the Lord in a vision, as was common; hence the prophets are called seers; and the prophet is described by the place of his birth, an Elkoshite; though some think he is so called from his father, whose name was Helkesi, and said to be a prophet too, as Jerom relates; and with this agrees the Targum, which calls him Nahum of the house or family of Koshi; but Jarchi says that Elkosh was the name of his city; Aben Ezra and Kimchi are in doubt which to refer it to, whether to his city, or to his ancestors; but there seems no reason to doubt but that he is so called from his native place; since Jerom (s) says, that there was a village in Galilee called Helkesi in his days, and which he had seen; though scarce any traces of the old buildings could be discerned, it was so fallen to ruin, yet known, to the Jews; and was shown him by one that went about with him; and which is, by Hesychius (t) the presbyter, placed in the tribe of Simeon. This is another instance, besides that of Jonah, disproving the assertion of the Jews, that no prophet rose out of Galilee, John 7:52.

(m) Tzemach David, fol. 15. 1.((n) Antiqu. l. 9. c. 11. sect. 3.((o) Annales Vet. Test. A. M. 3378. (p) Universal History, vol. 4. p. 331. (q) Connexion, &c. par. 1. B. 1. p. 47, 48. (r) Chronological Table, cent. 9. (s) Proem. in Nahum. (t) Apud Reland. Palestina Illustrata, tom. 2. p. 748.