Nahum 1

Nahum 1:1

Nahum 1:1. The book of the vision of Nahum the Elkoshite.Nahum’ s book Nahum writes a book. It was a curious thing to do in those days. It was a book of a vision, and therefore likely to be quite misunderstood; for who has eyes that can see visions of the shadowy, aerial kind? Only a visionist can read visions. There are some men who ought never to attempt to read poetry, because they kill it. They do not know that they are killing it, but their slaughter is none the less complete.

There are persons who ought not to read the lighter kinds of literature, say even comedy itself, because they were born to live at the graveside, and never have caught a laugh on the wing. Only those who have the inspired heart can read the prophets, either major or minor, and understand what they are about,–not understand what they are merely saying, but understand what they are meaning. There is a common drift in all the prophecies, a set, a tendency in this great biblical movement. Unless you comprehend that tendency or movement you will be lost in the details of the dislocated parts. The Bible reveals God; now let all the rest fall into proper adjustment under the influence of that dominant and ennobling thought. How will Nahum talk about God?

He will talk about God in his own way. If every man would do that we should have a new and grand theology, because we should have as many theologies as there are human beings reverently engaged in the profound study of God. Every man sees his own aspect of the Divine Being; every man catches his own particular view of the Cross; hence a good deal of the obstinacy that is found in theological controversy and religious disputation. (Joseph Parker, D. D.)

Nahum 1:2

Nahum 1:2 God is jealous, and the Lord revengeth.The jealous God There is in man a selfishness that is Divine. It is a singular fact, in our moral constitution, that often the tenderest feelings of our nature should also be the most selfish. Love, even apparently in its highest moods, is sometimes also most exacting and difficult of satisfaction. I have known a mother most jealous of the departure of a daughter’ s heart to its natural home and rest. When I have seen this, I have thought of the selfishness of God. God is infinitely selfish, for we may appropriately use that term.

For selfishness may be celestial, and an attribute of benevolence. We do not, indeed, think much of love that cannot, in circumstances, be jealous; such is but a cold, indifferent, impoverished affection. How can it be other than that the best natures of the universe must he most selfish? Jealousy is not necessarily an infirmity. It may be a Divine emotion. The apostle speaks of a “ godly jealousy.” No doubt all our love is |infirmity.

The best, what we call the most purely unselfish, has its infirmity: I call that rove of the highest which most intensely desires the well-being of its objects! this is me selfishness of love. Jealousy is a passion that depends for its character upon the fuel that gives its flame. It is the sorrowing and pitying passion which would save, if it could, from the perdition and the doom, and unable to do so, or even seeking to do so, moves all its powers, takes all the minor emotions, faculties, and casts them into the flames of its love, bidding all blue. This is the apostle’ s “ godly jealousy.” And God is jealous. Do not think of Him as beneath the influence of that passion which sometimes, as envy, spite, and malice, disturbs our rest; still think of Him as, in a lofty sense, the jealous God. There are many terms applied to Him in Scripture which seem to anthropomorphise His character. “ Angry,” “ repenting,” “ foreseeing.” Whenever such terms are used, think of them as steps of Divine descent.

We may be sure they do represent some qualities of the Divine nature on which it is important that we should reflect, and of which we should stand in awe. The meaning of words assists to the conception of things. Jealous is the same word as zealous, and both are derived from the Greek word zeal, fire; zeal is enthusiasm–moral fire; and jealousy,–what is jealousy but love on fire? Is not this the representation we constantly have of God? I do believe in the mercy, and gentleness, and goodness of God. I do believe that He who “ knows our frame” does save His children from the alienation of eternity, even when the heart has so vehemently loved in time the children of time.

But then you must take the consequences here of that too vehement love. God is jealous of sin, of all aberrations from Himself. He is jealous of love, of power, of knowledge. See how He is constantly reminding man of his weakness as He incarnates his strength; and God is constantly absorbing man’ s knowledge, power, and love to Himself. Divine love on fire, God is jealous! There is no love where there is no fire, but let it burn with the white, not with the red heat.

Imagine no evil against God from this declaration of His Book. God is jealous, His love is on fire, the Holy Spirit is love on fire,–hell is love on fire. The one by gentle persuasion entreats; the other, by forcible compulsion, guards His holy ones. Thus His fire folds inward and outward; inward to bless, outward to punish–so a calm breath of holy life, a stormy fire of doom. (Paxton Hood.)The Lord will take vengeance on His adversaries.

Great sins bringing great ruin I. That the great sins of a people must ever bring upon them great ruin. The population of Nineveh was pre-eminently wicked. It is represented in the Scriptures as a “ bloody city,” a “ city full of lies and robberies” ; the Hebrew prophets dwell upon its impious haughtiness and ruthless fierceness (Isaiah 10:7-8). Great sins bring great ruin. It was so with the antediluvians, with the inhabitants of Sodom and Gomorrah. The principle of moral causation and the Eternal Justice of the universe demand that wherever there is sin there shall be suffering, and in proportion to the amount of sin shall be the amount of suffering. II. The great ruin that comes presents God to the “ vision” of man as terribly indignant. The passions of man are here ascribed to God. It is only when terrible anguish comes upon the sinner that God appears to the observer as indignant. (Homilist.)National punishments part of God’ s moral government I. The certainty that sin will not remain unpunished.1. The inevitable working of natural laws secures this. Physical, social, and spiritual evils follow sin. 2. The declared character of God secures it. He is a jealous God. II. There is no resisting the judgments of God. His power is seen in nature. The rolling whirlwind, the dark tempest, the desolating storm are symbols of His wrath and of His might. III. Yet in wrath God remembers mercy.1. There is a refuge for those who turn and repent. 2. No sins preclude hope. 3. Salvation is full and certain to the truly penitent. 4. Though the godly suffer trouble, they will be delivered from it. Their trials are only a discipline, if used aright. (C. Cunningham Geikie, D. D.)God’ s judgments will be fulfilled As you stood some stormy day upon a sea cliff and marked the giant billow rise from the deep to rush on with foaming crest, and throw itself thundering on the trembling shore, did you ever fancy that you could stay its course and hurl it back to the depths of the ocean? Did you ever stand beneath the leaden, lowering cloud, and mark the lightning’ s leap as it shot and flashed, and think that you could grasp the bole and change its path? Still more foolish and vain his thought who fancies that he can arrest and turn aside the purpose of God. (T. Guthrie, D. D.)

Nahum 1:3-6

Nahum 1:3-6 He rebuketh the sea.God’ s power Here is a description of God’ s power unrivalled in its sublimity and soul-stirring force. Power belongeth unto God. It is absolute, inexhaustible, ever and everywhere operative. “ He fainteth not, neither is weary.” His power is here presented in two aspects. I. As operating irresistibly in nature.1. It works in the air. “ The Lord hath His way in the whirlwind and the storm, and the clouds are the dust of His feet.” 2. It works in the sea. “ He rebuketh the sea and maketh it dry, and drieth up all the rivers.” There is undoubtedly an allusion here to the Red Sea and the Jordan. “ He holdeth the winds in His fists, and the waters in the hollow of His hands.” “ His way is in the sea,” and “ His path in the great waters.” 3. It works on the earth. “ Bashan languisheth, and Carmel and the flower of Lebanon languisheth.” No spots in Palestine were more fruitful than these three. But their life and their growth depended on the results of God’ s power. Nor is His power less active in the inorganic parts of the world. “ The mountains quake at Him, and the hills melt, and the earth is burned at His presence, yea, the world and all that dwell therein.” God’ s power is seen in all the phenomena of the material world. How graphically and beautifully is this presented in Psalms 104:1-35. The fact that God’ s power is ever acting in the material universe is– (1) The most philosophic explanation of all its phenomena. The men who ascribe all the operations of nature to what they call laws, fail to satisfy my intellect. For what are those laws! The fact that God’ s power is ever acting is (2) The most hallowing aspect of the world we live in. God is in all. Then walk the earth in reverence. II. As irresistibly opposed to the wicked. “ Who can stand before His indignation!” (Homilist.)God’ s control over nature, and deliverance of His people In these words them is a striking display of the power, the severity, and the long-suffering and mercy of God. I. God’ s control over the powers of nature. With the terrible effects of His wrath. He ruleth in the heavens above, and in the earth beneath, and in the waters under the earth. II. The essential goodness of God’ s character, and the all-sufficiency of His protection. Both the scenes of external nature, and the general condition of nations and individuals will, on the slightest reflection, convince you of the prevailing goodness of God. If them is any doubt on the subject, turn to the book of inspiration. III. The means whereby man may avert God’ s anger, and secure His favour (ver. 7). “ He knoweth them that are His.” Trust in Him is the grand means to be employed. The faith that is wrought in your hearts by the Holy Spirit of God. This faith will work submission to Him will, and repentance towards Him. This faith will lay hold of the stronghold that can defend in the day of trouble. This faith worketh by love. (Hugh Hughes, B. D.)

Nahum 1:6

Nahum 1:6 Who can stand before His indignation?Repentance through fear This and similar passages address themselves directly to our fears. The term “ fear of God” in Scripture, does not always bear the same meaning. Them is a filial fear, and them is a servile fear. Servile fear gives place to filial when God becomes known to us as our reconciled Father in Christ. We begin with the dread of God. The dread drives us to the Cross. Mistakes are often made as to that fear of God which we denominate servile. Christians are afraid of fear, looking with suspicion on any part which fear may have had in moving them to forsake evil ways, as if it were a base and ungenerous agent, which ought not to have had share in the great work of conversion. Whilst so much of the Bible speaks of fear, fear cannot be without its use in religion. I. What misapprehension may there be in reference to the use of fear? Noah, in preparing the ark, is said to have been “ moved with fear.” It was dread of impending wrath. Fears may rightly move us to genuine and acceptable repentance. We are so constituted as to be just as accessible through fear as through hope. We feel that with the great mass of men we can make no way without appealing to their fears. Men must commonly be wrought upon by fear through what they are incurring rather than through what they are losing. We must come down upon them with tidings of disaster. Let a man continue his struggles and his endeavours even though he feel actuated only by fear, and in due time other motives shall gain sway in his breast. II. The legitimate use of such awful denunciations as these in the text. Or the way in which threatenings ought to be employed by the preacher. St. Paul says, “ Knowing the terrors of the Lord, we persuade men.” Neither should the engine of terror be otherwise used by the present ministers of Christ. Threatenings are to be employed as inducements to the laying hold on the succour provided by Christ, (H. Melvill, B. D.)

Nahum 1:7-8

Nahum 1:7-8 He knoweth them that trust in Him; but with an overrunning flood He will make an utter end of the place thereof.Opposite types of human character, and opposite lines of Divine procedure I. Opposite types of character.1. The friends of God. (1) They trust in Him. This is the universal character of the good in all ages. They trust His love ever to provide for them; His wisdom as their infallible guide; and His power as their strength and shield. (2) He acknowledges them. “ And He knoweth.” This means, that He recognises them as His loyal subjects and loving children, His people. In Hosea 13:5 He saith, “ I did know thee in the wilderness,” which means, “ I did acknowledge thee and took care of thee” ! The words imply the cognisance of special sympathy with the just. Here we have the enemies of God. “ Darkness shall pursue His enemies.” Those who pursue a course of life directly opposed to the moral laws of heaven, whatever they may say, are His enemies. How numerous are God’ s enemies! II. Two opposite lines of Divine procedure. God’ s procedure is very different towards these two opposite classes of men.1. He affords protection to the one. When the hosts of Sennacherib were approaching Jerusalem, Hezekiah, the king, under Divine inspiration, said to the people, “ Be strong and courageous, be not afraid nor dismayed for the king of Assyria, nor for all the multitude that is with him: for there be more with us than with him. With him is an arm of flesh, but with us is the Lord our God to help us, and to fight our battles. And the people rested themselves upon the words of Hezekiah, king of Judah.” Thus it is ever; God is always the refuge and strength of His people in times of tribulation. As a refuge He is– (1) Ever accessible. However suddenly the storm may come, the refuge is at your side, the door is open. “ I will never leave thee,” etc. He is– (2) Ever secure. Once entered, and no injury can follow. He sends destruction to the other. “ But with an overrunning flood He will make an utter end of the place thereof, and darkness shall pursue His enemies.” The primary allusion here, no doubt, is to the way which Nineveh was captured by the means of the Babylonians. Conclusion–The grand question for every man to ask is, How do I stand in relation to God? (Homilist.)The varied destinies of men How various are the destinies of men! One goes to honour and life, another to disgrace and death. There are two lakes high up in the Alps, which lie so near that the bystander may throw a stone from the one to the other. Lago Blanco the one is named, or the White Loch, because it is of a light green colour; while its neighbour is Lago Nero, or the Black Loch, because it is dark and gloomy looking. But though they are so close, they are on different inclines of the watershed. Lago Blanco sends its overflow down to the Adriatic, but Lago Nero is connected with the Black Sea.

I look at the one, and I think about Venice and sunny Italy; I look at the other, and I think about Sebastopol and the wintry Crimea. So I may be side by side in one home, in one business, in one Christian congregation, with a man who is yet on the different slope of the watershed. We receive the same messages of warning and of salvation. We enjoy much the same opportunities. But one of us believes God, and the other does not. One of us passes into glorious liberty, and the other into darkness and despair.

Ah, let me watch in which direction I turn. (A. Smellie, M. A.)

Nahum 1:9-10

Nahum 1:9-10 What do ye imagine against the Lord?Sin I. The essence of sin is suggested. It is hostility to God. It is opposition to the laws, purposes, Spirit of God. It involves–1. The basest of ingratitude.2. The greatest injustice.3. Impious presumption. II. The seat of sin is suggested. It is in the mind. Sin is not language, not mere actions. Sin is in the deep mute thoughts of the hearts. “ As a man thinketh in his heart, so is he.” III. The folly of sin is suggested. It is opposition to Omnipotence. In opposing Him, remember–1. He will completely ruin you. 2. He will completely ruin you, whatever the kind of resistance you may offer. Fighting against God is a mad fight. (Homilist.)Folly of opposing God Sin, when it is mightiest and most successful, is transitory. Lord Rosebery has been telling us the story of Napoleon the Great. His energy, his intellect, his genius were such that he “ enlarges the scope of human achievement.” Once he “ fought the Austrians for five consecutive days without taking off his boots or closing his eyes.” “ He was as much the first ruler as the first captain in the world.” “ Ordinary measures do not apply to him; we seem to be trying to span a mountain with a tape.” Napoleon was the largest personal force that has come into the modern European world. But his career ended in defeat and exile. At forty-six the man who had dreamed of governing a continent was a captive. His conquests left no mark.

The kings whom he made lost their thrones. France was beggared and exhausted by him. Why? Because God was not his God. “ I am not a man like other men,” he asserted himself; “ the laws of morality could not be intended to apply to me.” Therefore I will fear nothing, though wickedness seems to prosper for a time. Such prosperity has no permanence about it. It is better to walk humbly with God than to stand alone on the proudest eminence in the world. (A.

Smellie, M. A.)While they be folden together as thorns.–National undergrowth Illustrate by the undergrowth in a great forest. It must be cut; down before anything hopeful can be done with the soil There is a national moral undergrowth: a brutal, vile, wretched population of a most repulsive and dangerous character. Ignorance, sensuality, violence, and irreligion, fostered and perpetuated by drunkenness, forms a dismal, moral undergrowth, where human tigers watch for prey, where foul habits breed disease, where women lose all beauty and joy, and where children–the offspring of immoral parents-are like “ a nest of unclean birds.” What is to be done with this deadly moral undergrowth? Soft measures, easy-going, self-indulgent Christianity are of no use here.1. Let us take increased care that good and precious seed shall be sown in the hearts of the young. This is of paramount and urgent importance. Take care of the little ones. 2. Seek to reach the people who never enter places of worship. 3. Endeavour to abate incentives to drunkenness. 4. Consecrate yourselves afresh to God, and the work of His kingdom. (George W. McCree.)

Nahum 1:11-14

Nahum 1:11-14 There is one come out of thee, that imagineth evil against the Lord, a wicked counsellor.Corrupt kings These words suggest a few thoughts concerning human kings and kingdoms. I. Human kings are sometimes terribly corrupt. “ There is one come out of thee, that imagineth evil against the Lord, a wicked counsellor.” This evidently means Sennacherib, the king of Nineveh. II. Corrupt kings often ruin their kingdoms. “ Though they be quiet, and likewise many, yet thus shall they be cut down, when he shall pass through. Though I have afflicted thee, I will afflict thee no more.” These words seemed to be addressed to Judah concerning the utter destruction that will befall their enemies, and their consequent deliverance from all fear from that quarter. It was here said they should be destroyed–1. Notwithstanding their military completeness. “ Though they be quiet.” The word “ quiet” means complete. No doubt the military organisation, discipline, and equipment of Sennacherib’ s mighty army, as he led them up to attack Jerusalem, were as complete as the intelligence, the art, and the circumstances of the age could make them. Notwithstanding this, ruin befell them. 2. Notwithstanding their numerical force. “ Likewise many.” III. The ruin of corrupt kingdoms is a blessing to the oppressed. “ Yoke” here refers to the tribute imposed upon Hezekiah by Sennacherib. And so it ever is, when despotism has fallen, the oppressed rise to liberty. Conclusion–1. Realise the truth of prophecy. 2. Realise the importance of promoting education among the people. (Homilist.)

Nahum 1:15

Nahum 1:15 Behold upon the mountains the feet of him that bringeth good tidings.Three things worthy of note I. Peace proclaimed. Glorious to the ears of the men of Jerusalem must have been the intelligence that their great enemy was destroyed, that the Assyrian hosts were crushed, and now peace had come. A proclamation of national peace is “ good tidings.” But the proclamation of moral peace is still more delightful. “ How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things! “ (Romans 10:15). “ My peace I give unto you, not as the world giveth give I unto you.” II. Worship enjoined. “ O Judah, keep thy solemn feasts, perform thy vows.” “ During the Assyrian invasion the inhabitants of Judah were cut off from all access to the metropolis; now they would be at liberty to proceed thither as usual in order to observe their religious rites, and they are here commanded to do so.”1. War disturbs religious observances. As peace in nature is the time to cultivate your ground and sow your seed, peace in the nation is the time to promote growth m religion and virtue. 2. In war men are disposed to make religious vows. III. Enemies vanquished. For the wicked shall no more pass through them; he is utterly cut off.” (Homilist.)Peace proclaimed “ At the close of the last war with Great Britain,” says an American writer, “ the prospects of our nation were shrouded in gloom. Our harbours were blockaded. Communication coastwise between our ports was cut off. Our immense annual products were mouldering in our warehouses. Our currency was reduced to irredeemable paper. Differences of political opinion were embittering the peace of many households.

No one could predict when the contest would terminate, or discover the means by which it could much longer be protracted. It happened that one afternoon in February a ship was discovered in the offing, which was supposed to be a cartel, bringing home our commissioners at Ghent from their unsuccessful mission. The sun had set gloomily before any intelligence from the vessel had reached the city. Expectation became painfully intense as the hours of darkness drew on. At length a boat reached the wharf, announcing the fact that a treaty of peace had been signed, and was waiting for nothing but the action of our Government to become a law. The men on whose ears these words first fell rushed in breathless haste into the city to repeat them to their friends, shouting as they ran through the streets, ‘ Peace!

Peace! Peace!’ Every one who heard the sound repeated it. From house to house, from street to street, the news spread with electric rapidity. The whole city was in commotion. Men bearing lighted torches were flying to and fro, shouting, ‘ Peace! Peace!

Peace!’ When the rapture had partially subsided, one idea occupied every mind. But few men slept that night. In groups they were gathered in the streets, and by the fireside, beguiling the hour of midnight by reminding each other that the agony of war was over, and that a worn-out and distracted country was about to enter again upon its wonted career of prosperity. Thus, every one becoming a herald, the news soon reached every man, woman, and child in the city, and filled their hearts with joy.”