We have here -

I. A MOURNFUL REVELATION OF NATIONAL GUILT AND DEPRAVITY. (Vers. 1, 4.) The Assyrians are here charged with:

1. Unrighteous war. (Ver. 1.) There may be times in a nation's history when war becomes a dire necessity; but all war prompted, not by the desire to defend against unworthy aggression, but by unholy ambition, aggrandizement, lust of conquest and glory, deserves the severest reprobation. And such were the wars of the Assyrians, and which secured to their capital the unenviable appellation here used, "the bloody city," i.e. "city of bloods," founded and built up by strife and bloodshed.

2. Cunning craftiness. "It is all full of lies" (ver. 1). It gained its unrighteous ends by deceit. Like "the strange woman" (ver. 4), who bedecks herself in showy attire, puts on winsome manners, and resorts to bewitching arts, in order to attract, and then conducts her victim to the very "chambers of death," so Assyria, under show of friendship, brought other powers under her yoke, and effected their overthrow. With cunning craftiness she lay in wait to deceive, so as to enrich herself at the expense of others.

3. Continuous spoliation. "It is full of robbery" (ver. 1); "The prey departeth not" (ver. 1). Nineveh was great in barbaric splendour, and abounded in costly treasures; but this was secured by spoils taken in war and by tribute extorted from feebler nations unable to resist her encroachments; by robbery she thus continually made additions to her stores. This iniquity was perpetrated despite professed penitence and reformation resulting from the ministry of Jonah; and now the cup was full. Hence we have -

II. A SOLEMN DECLARATION OF IMPENDING DIVINE JUDGMENT RESULTING IN NATIONAL RUIN AND SHAME. Observe:

1. The intimate connection, between the sin and the shame. "Because of," etc. (ver. 4). The war so graphically described (vers. 2, 3) was declared by the prophet as the outcome of the national guilt.

2. The marked retributive nature of the Divine judgment.

(1) Assyria had delighted in war: by war she should fall (vers. 2, 3).

(2) She had practised deceit: her real character should be exposed to her confusion and disgrace (ver. 5).

(3) She had triumphed over other nations, and in her victory had shown no consideration towards the vanquished: she should herself now be humiliated, and be made a gazing stock (ver. 6).

(4) She had blasphemed the God of Israel: now he would be against her, and would bring all this ruin upon her (vers. 5, 6).

3. The entire absence of sympathy towards her in her reverses. (Ver. 7.) No regret should be felt at her fall. No sympathy should be expressed. From her shades men should flee (ver. 7). She should be thought of only as a beacon and a warning - "to point a moral!" She should be utterly, "desolate" - "cut off" and "laid waste" (ver. 7). This is the end of evil doing (Job 18:17; Job 27:23; Proverbs 10:7; Ecclesiastes 8:10; Jeremiah 17:13). - S.D.H.

Paxton and others have remarked that there is much difficulty in this passage; but to anyone who has attentively watched the habits of the locusts it is not only plain, but very striking. In the evenings, as soon as the air became cool, at Aheih, they literally camped in the hedges and loose stone walls, covering them over like a swarm of bees settled on a bush. There they remained until the next day's sun waxed warm, when they again commenced to march. One of the days on which they were passing was quite cool, and the locusts scarcely moved at all from their camps, and multitudes remained actually stationary until the next morning. Those that did march crept along very heavily, as if cramped and stiff; but in a hot day they hurried forward in a very earnest, lively manner. It is an aggravation of the calamity if the weather continues cool; for then they prolong their stay, and do far more damage.

(Thomson's "Land and Book.")