The book of the vision of Nahum the Elkoshite. Nahum 1:1 Nahum's book Joseph Parker, D. D. 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. ) God is jealous, and the Lord revengeth. Nahum 1:2 The jealous God Paxton Hood. 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 Homilist. 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 C. Cunningham Geikie, D. D. 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. ) The Lord is slow to anger, and great in power, and win not at all acquit the wicked. Nahum 1:3 Mercy, omnipotence, and justice Works of art require some education in the beholder before they can be thoroughly appreciated. There must be something in the man himself before he can understand the wonders either of nature or of art. Certainly this is true of character. By reason of failures in our character, and faults in our life, we are not capable of understanding all the separate beauties and the united perfection of the character of Christ, or of God His Father. Men, through the alienation of their natures, are constantly misrepresenting God, because they cannot appreciate His perfection. This is especially true with regard to certain lights and shadows in the character of God, which He has so marvellously blended in the perfection of His nature, that, although we cannot see the exact point of meeting, yet we are struck with wonder at the sacred harmony. How can God be "slow to anger," and yet unwilling to "acquit the wicked? Our character is so imperfect that we cannot see the congruity of these two attributes. It is because His character is perfect that we do not see where these two things melt into each other. I. THE FIRST CHARACTERISTIC OF GOD. "Slow to anger." 1. Because He never smites without first threatening. 2. But He is very slow to threaten. God's lips move swiftly when He promises, but slowly when He threatens. 3. When He threatens, how slow He is to sentence the criminal. 4. Even when the sentence against a sinner is signed and sealed, how slow God is to carry it out. Illustrate from case of Sodom. Trace this attribute of God to its source. He is "slow to anger" because He is infinitely good. And because He is great. II. THE LINK BETWEEN THE FIRST SENTENCE OF THE TEXT AND THE LAST. He is "great in power." He that is great in power has power over Himself. When God's power doth restrain Himself, then it is power indeed. III. THE LAST ATTRIBUTE IS THIS — "HE WILL NOT AT ALL ACQUIT THE WICKED." Never once has God pardoned an unpunished sin. Trace this attribute to its source, and you find it in this, because He is good." ( C. H. Spurgeon . ) The patience of God Homilist. I. IMPLIES GREAT POWER. Note — 1. This exquisite sensitiveness. He is sensibility itself. 2. His abhorrence of sin. It is the "abominable thing," which He emphatically hates. His whole nature revolts from it. He feels that it is antagonism to His will, and to the order and well-being of the universe. 3. His provocation by the world. 4. His right to do whatever He pleases. He could show His anger, if He pleased, any when, anywhere, or anyhow. II. His patience PRECLUDES NOT THE PUNISHMENT OF THE IMPENITENT. "And will not at all acquit the wicked." 1. To "acquit" the impenitent, would be an infraction of His law. He has bound suffering to sin by a law as strong and as inviolable as that which binds the planets to the sun. "The wages of sin is death." 2. To "acquit" the impenitent, would be a violation of His Word. 3. To "acquit" the impenitent, would be to break the harmony of His universe. If inveterate rebels were acquitted, what an impulse there would be given in God's moral empire to anarchy. Abuse not the patience of God; nay, avail yourselves of it. ( Homilist. ) A discourse upon God's patience C. Charnocke. Slowness to anger, or admirable patience, is the property of the Divine nature. This patience is seen in His providential works in the world. Consider — I. THE NATURE OF THIS PATIENCE. 1. It is a part of the Divine goodness and mercy, yet differs from both. It differs from mercy in the formal consideration of the object. Mercy respects the creature as miserable, patience respects the creature as criminal. Mercy is one end of patience. It differs in regard of the object. The object of goodness is every creature. The object of patience is primarily man. 2. Since it is a part of goodness and mercy, it is not an insensible patience. 3. It is not a constrained or half-hearted patience. 4. Since it is not for want of power over the creature, it is from a fulness of power over Himself. 5. The exercise of this patience is founded in the death of Christ. The natural ness of God's veracity and holiness, and the strictness of His justice, are no bars to the exercise of His patience. II. HOW THIS PATIENCE, OR SLOWNESS TO ANGER, IS MANIFESTED. 1. To our first parents. 2. To the Gentiles. 3. To the Israelites. In particular, this patience is manifest —(1) In His giving warning of judgments before He orders them to go forth. He speaks before He strikes, and speaks that He may not strike.(2)In long delaying His threatened judgments, though He finds no repentance in the rebels.(3) In His unwillingness to execute His judg merits, when He can delay no longer.(4) In moderating His judgments, even when He sends them.(5) In giving great mercies after provocations.(6) All this is more manifest if we consider the provocations He hath. III. WHY DOTH GOD EXERCISE SO MUCH PATIENCE? 1. To show Himself appeasable. 2. To wait for men's repentance. 3. For the propagation of mankind. 4. For the continuance of the Church. 5. To manifest the equity of His future justice on righteous and wicked.For instruction — 1. How do men abuse this patience? 2. The second use is for comfort. 3. For exhortation. Meditate often on the patience of God, ( C. Charnocke. ) The God of providence a forbearing God H. Melvill, B. D. I. THE ADMIRABLE PATIENCE OF THE DIVINE BEING. The prophet adds a reference to the power of God, and His punishment of the wicked, in order to guard men against presuming on His forbearance. We need not stay to prove that slowness to anger is a property of God. Divine patience could not be displayed unless there were sin. There was abundant evidence of the Divine goodness before man transgressed; but none of the Divine patience. When our race rebelled, Divine patience displayed itself. There could be no forbearance, no long-suffering, in the sense in which we now use the word, unless there were the possibility of ultimate pardon. When the Almighty spares a sinner, He is even more wonderful than when He builds a universe. But the Divine patience is in no degree opposed to the justice and faithfulness of God. It leaves room for the exercise of every other attribute. II. THE MYSTERIOUS AND AWFUL CHARACTER OF DIVINE PROVIDENTIAL OPERATIONS. God has everything at His disposal; and He accomplishes His purposes, and works out the counsel of His own will, through a varied instrumentality. Our text, with its sublime and magnificent imagery, is full of consolation to the afflicted as well as terror to the impenitent. ( H. Melvill, B. D. ) And will not at all acquit the wicked God both forgiving and unforgiving Calvin s translation is, "Jehovah is slow to wrath, and great in power, and by clearing He will not clear." God is irreconcilable to the impenitent. He deals strictly with sinners, so as to remit no punishment. He will not clear by clearing, but will rigidly execute His judgment. There seems to be some inconsistency in saying that God is reconcilable and ready to pardon, and yet that by clearing He will not clear. But the aspect of things is different. The ungodly ever promise impunity to themselves, and in this confidence petulantly deride God Himself. The prophet answers them, and declares that there was no reason why they thus abused God's forbearance, for he says, By clearing He will not clear, that is, the reprobate: for our salvation consists in a free remission of sins; and whence comes our righteousness but from the imputation of God, and from this — that our sins are buried in oblivion? Yea, our whole clearing depends on the mercy of God. But God then exercises also His judgment, and by clearing He clears, when He remits to the faithful their sins; for the faithful, by repentance, anticipate His judgment; and He searches their hearts, that He may clear them. As then God absolves none but the condemned, our prophet here rightly declares, that "by clearing He will not clear," that is, He will not remit their sins, except He tries them, and discharges the office of a judge; in short, that no sin is remitted by God which He does not first condemn. But with regard to the reprobate, who are wholly obstinate in their wickedness, the prophet justly declares this to them, — that they have no hope of pardon, as they perversely adhere to their own devices, and think that they can escape the hand of God: the prophet tells them that they are deceived, for God passes by nothing, and will not blot out one sin, until all be brought to mind. ( John Calvin . ) The Lord hath His way in the whirlwind, and in the storm, and the clouds are the dust of His feet The way of the Lord in the whirlwind and in the storm A. Shanks. Philosophers contemplate hurricanes as natural evils, and investigate the material causes of these elementary commotions. But Scripture raises us up to a higher sphere of contemplation, and presents to our minds the terrible operations of nature, under consideration of the works and judgments of the God of nature. He commands the storm, whirls the wind, rules the sea, and superintends the destructions of death. The literal sense of the text appears to have a foundation in fact, and may be traced to the terrible hurricane in which the God of Israel came down, and by a mighty angel destroyed the Assyrian camp before Jerusalem. 1. The way of the Lord in these elementary and violent commotions which have been described. (1) They are awaked and roused by the Word of the Lord. (2) They are directed by the will of God. (3) They are ruled by the providence of God. (4) They are restrained and moderated by the power of God. (5) They are calmed by the goodness and mercy of God.Application — 1. The way of the Lord in whirlwinds and storms, and the illustrations of it, are proofs and demonstrations to the world of His existence and providence. 2. Exhibitions to our senses of the glory and terror of His majesty. 3. Declarations to the world that it is a fearful thing to fall into the hands of the living God. 4. Admonitions to the nations, to consider the miseries of war, and to settle among themselves those differences for which they have taken up arms against one another. 5. Calls to the inhabitants of the world, to turn from ungodliness and unrighteousness, and .to serve the Lord with reverence and godly fear. Knowing the terrors, and knowing that they are coming upon all who know not God, and obey not the end unbelief, to foresee the great day of His wrath, to believe your guilt and danger, and to hide yourselves under His righteousness. ( A. Shanks. ) The clouds are the dust of His feet What are the clouds ? — I. THE WAY OF GOD IS GENERALLY A HIDDEN ONE. When God works His wonders, He always conceals Himself. Even the motion of His feet causes clouds to arise. II. GREAT THINGS WITH US ARE LITTLE THINGS WITH GOD. What great things clouds are to us! Great things are they? Nay, they are only the dust of God's feet. III. THE MOST TERRIBLE THINGS IN NATURE HAVE NO TERROR TO THE CHILD OF GOD. Sometimes clouds are fearful things to mariners. But them is nothing terrible now, because it is only the dust of my Father's feet. IV. ALL THINGS IN NATURE ARE CALCULATED TO TERRIFY THE UNGODLY MAN. Sinner, hast thou ever seen the clouds as they roll along the sky! Those clouds are the dust of the feet of Jehovah. If these clouds are but the dust, what is He Himself? ( C. H. Spurgeon . ) He rebuketh the sea. Nahum 1:3-6 God's power Homilist. 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 Psalm 104 . 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 Hugh Hughes, B. D. 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. ) Who can stand before His indignation? Nahum 1:6 Repentance through fear H. Melvill, B. D. 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. ) The Lord is good, a stronghold in the day of trouble. Nahum 1:7 Goodness a stronghold G. Cubitt. The great design of religion is to bring us to God and true blessedness. In order to this, there must be full and practical confidence in God, — submission to His providence and law, — unquestioning repose in Himself. The text, though not possessing the form of a promise, is a declaration concerning God Himself, which includes the whole system of promise. Such is God. If such is God, then happy the people that is in such a case; yea, blessed they whose God is the Lord. I. "THE LORD IS GOOD." 1. The expression reminds us of the absolute goodness of the Divine nature, and especially of the Divine benevolence. Whatever goodness there is in the creature is derived — God is its source; it is limited — in God it is unbounded; dependent — in God it is essential and independent; mutable — in God it is changeless. 2. The active character of the Divine goodness. He "doeth" good. In inanimate creation are displayed His perfections. All living beings look up to God. He universally provides. But we are of more value than many sparrows. And He cares for us. 3. God's goodness in its suitableness to man's present condition. He is a sinner. Providential blessings continued. Evil tendencies of sin checked. A wisely ordered scheme of redemption; and hence, forbearance, salvation. II. "A STRONGHOLD IN THE DAY OF TROUBLE." Figure forcible in the East, where predatory expeditions are usual. God a "stronghold for defence of His people. Recollect what He is in Himself. All His attributes are employed for the benefit of His people. In the day of trouble they are shut up with God. III. "HE KNOWETH THEM THAT TRUST IN HIM." To trust in God implies satisfied persuasion He will be and do as He has said. Two results — we shall seek all good in Him. We shall abide with Him. Trust in God and doing good are ever conjoined — in nature as well as duty. ( G. Cubitt. ) The goodness of God in seasons of calamity James Stark, D. D. This book is "The Burden of Nineveh." Nahum was contemporary with Hezekiah. The immediate design of the prophecy was to minister comfort to the afflicted and alarmed Jews; for the defeat of the enemies of the Church involves its deliverance. The name of the prophet indicates this design; — it signifies comfort or comforter. The text teaches that the Lord is good, even in seasons of calamity. 1. Such seasons are not only not inconsistent with the Divine goodness, but m various ways manifest it. There is always much affliction in the world. When we suffer under calamities, unworthy thoughts of God are apt to rise within us, and especially suspicions of His goodness. If we indulge these suspicions, they will alienate our hearts from God and His service, and prompt us to impatience, murmuring, and impiety. But they are not inconsistent with God's goodness. The punishment of transgression is not in consistent with goodness. Days of judgment on us may be merciful warnings, to others. They are often means of delivering and purifying the Church. They are instructors and monitors to future ages. 2. In seasons of calamity the Lord is good, for He reveals Himself to us as a stronghold, and invites us to flee to Him for safety and comfort. 3. In days of trouble the Lord is good, for He affectionately watches over all who honour Him with their trust. ( James Stark, D. D. ) The Divine goodness a refuge C. Bradley. in trouble : — These words have been well compared to a burst of sunshine on a cloudy tempestuous day. The prophet opens his commission with setting forth the terrors of the Lord. But on a sudden this appalling strain ceases. As though impelled by an inward feeling which had obliged him to look around for something to uphold him amid these terrors, he thinks and speaks of the goodness of the Lord. I. WHAT THIS GOODNESS IS. We are not to understand here the Divine purity, or holiness, but the benevolence, the kindness, the graciousness of the Lord. The goodness of God, taken in this sense, is that perfection of His nature which inclines Him to deal graciously with His creatures; rich and happy in Himself, to give out of His riches and happiness, and make His creatures partakers of them, as far as their different capacities will admit. This goodness of God is, like every other perfection of His nature, infinite. By this I mean, it cannot be added to, it could not be greater. And His is holy goodness. It always moves and acts in conformity with His just and holy nature. Here it is that we make such mistakes in thinking of God. We take one of His attributes, and we look on it alone, as though God had no other attribute but that; and then a mystery comes over His nature and doings. This goodness is also self-moved, spontaneous, free. It requires nothing in us to call it into exercise towards us; it requires nothing whatever out of God to bring it into operation. It is not the Cross and work of the Lord Jesus that makes God good and gracious to us sinners. He was good and gracious to us before. It was God's love to us that found for us a Saviour. The Cross and mediation of Christ is the way the Divine goodness has opened for itself into our world. It is the channel through which it flows to us, not the fountain whence it takes its rise. II. WHAT THIS GOD OF GOODNESS IS TO HIS PEOPLE IN THE DAY OF THEIR TROUBLE. "A stronghold." This language conveys the idea of protection and defence. The countries in which the Old Scriptures were written were scenes of almost incessant warfare. Men were continually exposed to hostile inroads and invasions, and were obliged to have fortresses or holds to flee to for security. God is this refuge to the troubled soul in various ways. Sometimes keeping impending trouble off. At other times removing His people out of reach of trouble. More frequently giving them strength to bear their trouble. The prophet here intimates that the Lord's goodness shall be the stronghold, the strength and the support. The mere thought of His goodness is to be a consolation and a stay. III. WHAT ASSURANCE THEY WHO TRUST HIM HAVE THAT HE WILL BE THIS TO THEM. "He knoweth them that trust in Him. This brings the infinite knowledge of God to bear upon their case. When I make a living Being my refuge, when I fly to Him to protect me, it is clear that He must know I am come to Him for protection, and know too what my dangers are that He may shield me against them. He knows both us and our troubles. It is impossible for words to exaggerate the attention God pays to His suffering people. The mere act of trusting in God seems to be something spoken of here as something like a claim on His attention and care. Then if you are in affliction, encourage yourselves in the Lord your God. He is all-sufficient in Himself. Make Him the centre of your affections, desires, and consolations. Flee to Him to hide you. ( C. Bradley. ) God a refuge At Holyhead there is a splendid breakwater which cost a million and a half of money. Rising thirty feet above the waves it defies their utmost fury. We are not surprised that it should be built on so massive a scale, for in a great storm each wave strikes with the sledge hammer force of three tons to the square foot. Though a hurricane blow, and the sea be mountains high, shipping sheltered behind it ride in perfect safety. This is a type of the security God is to those Who trust Him. God is our refuge W. Gurnall. A heathen could say, when a bird, scared by a hawk, flew into his bosom for refuge, "I will not kill thee, nor betray thee to thine enemy, seeing thou fliest to me for sanctuary": much less will God either slay or give up the soul that takes sanctuary in His name. ( W. Gurnall. ) Secure in God F. A. Noble. Readers of Darwin will recall the description he gives of a marine plant which rises from a depth of one hundred and fifty to two hundred feet, and floats on the great breakers of the western ocean. The stem of this plant is less than an inch through; yet it grows and thrives and holds its own against the fierce smitings and pressures of breakers which no masses of rock, however hard, could long withstand. What is the secret of this marvellous resistance and endurance? How can this slender plant face the fury of the elements so successfully, and, in spite of storm and tempests, keep its hold, and perpetuate itself from century to century? The answer has leaped to every lip: It reaches down into the still depths, where it fixes its grasp after the fashion of

Benson Commentary Nahum 1:1 The burden of Nineveh. The book of the vision of Nahum the Elkoshite. Nahum 1:1 . The burden of Nineveh — Of Nineveh, see note on Jonah 3:3 . When the prophets were sent to denounce judgments against a nation, or city, their message, or prophecy, was usually called the burden of that people, or place: see note on Isaiah 13:1 . The book of the vision — As prophets were of old called seers, so their prophecies were called visions: of Nahum — Nahum, according to St. Jerome, signifies a comforter: for the ten tribes being carried away by the king of Assyria, this vision was to comfort them in their captivity: nor was it less a consolation to the other two tribes, who remained in the land, and had been besieged by the same enemies, to hear that these conquerors would in time be conquered themselves, their city taken, and their empire overthrown. — Bishop Newton. Nahum 1:2 God is jealous, and the LORD revengeth; the LORD revengeth, and is furious; the LORD will take vengeance on his adversaries, and he reserveth wrath for his enemies. Nahum 1:2-3 . God is jealous — For his own glory; and the Lord revengeth — Or rather, avengeth, namely, the cause, or ill treatment, of his people, as being the Supreme Governor, who, by office, is bound to deliver the oppressed, and punish the oppressor: he also vindicates his own insulted honour. And is furious — Or rather, is angry. In the Hebrew it is literally, And is the Lord of anger, or wrath; that is, can easily give effect to his anger, or execute what it prompts him to. It would be well if the epithet furious were for ever banished from the sacred writings; and, indeed, from all others, when speaking of God. He reserveth wrath for his enemies — There is nothing in the Hebrew to answer the word wrath; it is only, He reserveth for his enemies. Some supply the word punishment; He has punishment in store to execute upon his enemies, when he pleaseth. The Lord is slow to anger, and great [rather, although he be great] in power, and [or, but] will not at all acquit the wicked — The sense of the clause seems to be, that although God defers punishment, yet he has it in his power to inflict it at all times; and though it be long delayed, yet it will, in the end, overtake the wicked, unless the long-suffering of God lead them to repentance. The Lord hath his way — The method of his providence; in the whirlwind — Which often riseth suddenly, and beareth before it all things that stand in its way. Thus God’s judgments often come unexpectedly, and are irresistible, and most terribly destructive. And the clouds are the dust of his feet — He makes the clouds his chariot, and employs them to whatever purpose he pleases. This and the two following verses are a very noble and majestic description of the power of the Almighty. Nahum 1:3 The LORD is slow to anger, and great in power, and will not at all acquit the wicked : the LORD hath his way in the whirlwind and in the storm, and the clouds are the dust of his feet. Nahum 1:4 He rebuketh the sea, and maketh it dry, and drieth up all the rivers: Bashan languisheth, and Carmel, and the flower of Lebanon languisheth. Nahum 1:4-6 . He rebuketh the sea, and maketh it dry — The rivers and the sea itself are dried up at his rebuke, as the Red sea and Jordan were of old; and the most pleasant and fruitful countries, such as Bashan, Carmel, and Lebanon, are parched up with drought when he is displeased. The mountains quake at him — See notes on Psalm 114:3-8 . And the earth is burned at his presence, yea, the world — The brightness of his presence is sufficient to set the whole world on fire, with all that is in it. This is, indeed, a most magnificent description of the omnipotence of God. He walketh, or rideth, amidst the whirlwind, or in the storm; the clouds are but the dust of his feet; the sea is dried up at his word, the mountains are moved, and tremble at his presence; and the whole earth is consumed with the brightness that is before him. Who can stand before his indignation? — Who, or what people, however strong they may think themselves, can withstand the effects of his power when he is angry with them, and is determined to execute his wrath upon them? His fury — Rather, his indignation, or the ardour of his anger; is poured out like fire, &c. — Is as consuming in its effects as fire. And the rocks are thrown down by him — That is, as fire is of sufficient force to dissolve the hardest rocks, so God’s power overthrows all opposition, however strong; and his vengeance, with infinite ease, can humble the most obdurate sinners. Nahum 1:5 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. Nahum 1:6 Who can stand before his indignation? and who can abide in the fierceness of his anger? his fury is poured out like fire, and the rocks are thrown down by him. Nahum 1:7 The LORD is good, a strong hold in the day of trouble; and he knoweth them that trust in him. Nahum 1:7 . The Lord is good — But though God is thus terrible in his power, yet he is merciful, gracious, and beneficent in his nature, and is a sure refuge and protection to those who worship and serve him sincerely, and put their trust in him; and he knows and pays a particular regard to all such, so that they are never overlooked or neglected by him; he approves, owns, and preserves them. Nahum 1:8 But with an overrunning flood he will make an utter end of the place thereof, and darkness shall pursue his enemies. Nahum 1:8 . With an overrunning flood he will make an utter end — This seems to be spoken of Nineveh, and Bishop Newton is of opinion that the words allude to the manner in which it was taken. “Diodorus informs us,” says he, “that there was an old prophecy, that Nineveh should not be taken till the river became an enemy to the city; and in the third year of the siege, the river, being swollen with continual rains, overflowed part of the city, and broke down the wall for twenty furlongs; then the king, thinking that the oracle was fulfilled, and the river become an enemy to the city, built a large funeral pile in the palace, and, collecting together all his wealth, and his concubines and eunuchs, burned himself and the palace with them all; and the enemy entered the breach that the waters had made, and took the city.” Or, as a great destruction, or an army overrunning a country, is often compared to an inundation, the meaning of the passage may only be, that God’s judgments, like a mighty flood, which overflows all banks, should overwhelm and swallow up both Nineveh and the whole Assyrian empire. And darkness shall pursue his enemies — That is, troubles and destructive calamities. Nahum 1:9 What do ye imagine against the LORD? he will make an utter end: affliction shall not rise up the second time. Nahum 1:9-10 . What do ye imagine against the Lord? — Having declared the dreadfulness of God’s power and anger against the wicked, his goodness toward his people, and denounced future destruction against the Ninevites; he now expostulates with them, inquiring what it is they design against God, and on what ground they flatter themselves into such an attempt: as if he had said, What a foolish and wicked thing it is for you to plot against Jehovah, as if you could outwit infinite wisdom, and overcome almighty power. He will make an utter end — He will cause your utter desolation to be the issue of your projects, and the punishment of your sins. Affliction shall not rise up the second time — God will at once, and for ever, destroy your city and empire. He will lay you low at one stroke, so that there will be no occasion to repeat it. For while they be folden together as thorns — Or, For as thorns golden or entangled together are thrown into the fire all at once, and easily burned, yea, help to destroy each other; so shall the Ninevites be easily and surely destroyed. And while they are drunken as drunkards — As men drunken and unable to help themselves; who, when any sudden danger arises, are all involved in the same fate. They shall be devoured as stubble fully dry — Which soon catches fire, and breaks out into a flame. The meaning of the whole verse is, that on a sudden they should be involved in a general destruction. Diodorus relates, it was while all the Assyrian army were feasting for their former victories, that their enemies, being informed by some deserters of the negligence and drunkenness in their camp, “assaulted them unexpectedly by night, and falling orderly on them disorderly, and prepared on them unprepared, became masters of the camp, slew many of the soldiers, and drove the rest into the city.” Nahum 1:10 For while they be folden together as thorns, and while they are drunken as drunkards, they shall be devoured as stubble fully dry. Nahum 1:11 There is one come out of thee, that imagineth evil against the LORD, a wicked counseller. 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. Nahum 1:12 Thus saith the LORD; 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. Nahum 1:13 For now will I break his yoke from off thee, and will burst thy bonds in sunder. Nahum 1:14 And the LORD hath given a commandment concerning thee, that no more of thy name be sown: out of the house of thy gods will I cut off the graven image and the molten image: I will make thy grave; for thou art vile. Nahum 1:14 . And the Lord hath given a commandment — God hath determined, concerning thee, that no more of thy name be sown — The meaning of this seems to be, God had decreed that Sennacherib’s family should not long preserve their royal dignity. His son and successor, Esar- haddon, was now probably at man’s estate, for he succeeded his father in a little time after his defeat, ( 2 Kings 19:37 ,) and reigned with great prosperity for many years. But his next successor, or the next but one, was dispossessed of his kingdom by Nabopolassar, father to Nebuchadnezzar, whose family enjoyed the empire of Assyria, or Babylon, as it came then to be called, till the conquest of it by Cyrus. Out of the house of thy gods will I cut off the graven image, &c. — All the images which thou worshippest will I destroy. The army of the enemy shall lay all waste, and not spare even the images of thy gods. I will make thy grave, &c. — The sense must be supplied from the former sentence: as if he had said, The house of thine idol shall become thy grave. There Sennacherib was dishonourably slain by his own sons, and there, some suppose, he was buried. For thou art vile — Held in no esteem, not even by thine own offspring, but disgracefully murdered by them, as having lost all interest even in their natural affection. Or the words may be interpreted of the ignominious fall of the Assyrian monarchy itself, upon the ruins of which that of Babylon was raised. Observe, reader, those that make themselves vile by scandalous sins, God will make vile by shameful punishments. Nahum 1:15 Behold upon the mountains the feet of him that bringeth good tidings, that publisheth peace! O Judah, keep thy solemn feasts, perform thy vows: for the wicked shall no more pass through thee; he is utterly cut off. Nahum 1:15 . Behold upon the mountains — Which surrounded Jerusalem; the feet of him — Of the messenger; that bringeth good tidings — Tidings that Nineveh is destroyed; that publisheth peace — Deliverance from the tyranny and oppression of the Assyrians, through the destruction of their capital city, and the overthrow of their empire; or safety and prosperity to the Jews, which the word peace often signifies. Compare Isaiah 52:7 , where the same expressions are used with relation to the destruction of Babylon, the overthrow of the Chaldean empire, and the release of the Jews, and their restoration to their own land. These deliverances being typical of the great redemption wrought out for us by the Messiah, the words are applied by the apostle ( Romans 10:15 ) to the gospel, which brings us glad tidings of that redemption, and of all the spiritual and eternal blessings consequent upon it. O Judah, keep thy solemn feasts — As thou now hast liberty to do, and mayest do with joy and gladness, being freed from thy fears; and to do which thou art now under peculiar obligations, having been so wonderfully delivered from the oppressive power of thy enemies; and having solemnly vowed to God, when thou wast in distress, that thou wouldest worship and serve him according to the precepts of his law, if thou shouldest be delivered from any further fear of thy oppressors. For the wicked shall no more pass through thee — The impious Assyrians, who set at naught and blasphemed Jehovah, thy God, shall no more come against thee. He is utterly cut off — The oppressor is taken away, and the Assyrian empire utterly and for ever ruined. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Nahum 1:1 The burden of Nineveh. The book of the vision of Nahum the Elkoshite. THE VENGEANCE OF THE LORD Nahum 1:1-15 THE prophet Nahum, as we have seen, arose probably in Judah, if not about the same time as Zephaniah and Jeremiah, then a few years later. Whether he prophesied before or after the great Reform of 621 we have no means of deciding. His book does not reflect the inner history, character, or merits of his generation. His sole interest is the fate of Nineveh. Zephaniah had also doomed the Assyrian capital, yet he was much more concerned with Israel’s unworthiness of the opportunity presented to them. The yoke of Asshur, he saw, was to be broken, but the same cloud which was bursting from the north upon Nineveh must overwhelm the incorrigible people of Jehovah. For this Nahum has no thought. His heart, for all its bigness, holds room only for the bitter memories, the baffled hopes, the unappeased hatreds of a hundred years. And that is why we need not be anxious to fix his date upon one or other of the shifting phases of Israel’s history during that last quarter of the seventh century. For he represents no single movement of his fickle people’s progress, but the passion of the whole epoch then drawing to a close. Nahum’s book is one great At Last! And, therefore, while Nahum is a worse prophet than Zephaniah, with less conscience and less insight, he is a greater poet, pouring forth the exultation of a people long enslaved, who see their tyrant ready for destruction. His language is strong and brilliant; his rhythm rumbles and rolls, leaps and flashes, like the horsemen and chariots he describes. It is a great pity the text is so corrupt. If the original lay before us, and that full knowledge of the times which the excavation of ancient Assyria may still yield to us, we might judge Nahum to be an even greater poet than we do. We have seen that there are some reasons for doubting whether he wrote the first chapter of the book, but no one questions its fitness as an introduction to the exultation over Nineveh’s fall in chapters 2 and 3. The chapter is theological, affirming those general principles of Divine Providence, by which the overthrow of the tyrant is certain and God’s own people are assured of deliverance. Let us place ourselves among the people, who for so long a time had been thwarted, crushed, and demoralized by the most brutal empire which was ever suffered to roll its force across the world, and we shall sympathize with the author, who for the moment will feel nothing about his God, save that He is a God of vengeance. Like the grief of a bereaved man, the vengeance of an enslaved people has hours sacred to itself. And this people had such a God! Jehovah must punish the tyrant, else were He untrue. He had been patient, and patient, as a verse seems to hint, just because He was omnipotent, but in the end He must rise to judgment. He was God of heaven and earth, and it is the old physical proofs of His power, so often appealed to by the peoples of the East, for they feel them as we cannot, which this hymn calls up as Jehovah sweeps to the overthrow of the oppressor. "Before such power of wrath who may stand? What think ye of Jehovah?" The God who works with such ruthless, absolute force in nature will not relax in the fate He is preparing for Nineveh. "He is one who maketh utter destruction," not needing to raise up His forces a second time, and as stubble before fire so His foes go down before Him. No half-measures are His, Whose are the storm, the drought, and the earthquake. Such is the sheer religion of the Proem to the Book of Nahum-thoroughly Oriental in its sense of God’s method and resources of destruction; very Jewish, and very natural to that age of Jewish history, in the bursting of its long-pent hopes of revenge. We of the West might express these hopes differently. We should not attribute so much personal passion to the Avenger. With our keener sense of law, we should emphasize the slowness of the process, and select for its illustration the forces of decay rather than those of sudden ruin. But we must remember the crashing times in which the Jews lived. The world was breaking up. The elements were loose, and all that God’s own people could hope for was the bursting of their yoke, with a little shelter in the day of trouble. The elements were loose, but amidst the blind crash the little people knew that Jehovah knew them. "A God jealous and avenging is Jehovah; Jehovah is avenger and lord of wrath; Vengeful is Jehovah towards His enemies, And implacable He to His foes." "Jehovah is long-suffering and great in might, Yet He will not absolve. Jehovah! His way is in storm and in hurricane, And clouds are the dust of His feet. He curbeth the sea, and drieth it up; All the streams hath He parched. Withered be Bashan and Carmel"; "The bloom of Lebanon is withered. Mountains have quaked before Him, And the hills have rolled down. Earth heaved at His presence, The world and all its inhabitants. Before His rage who may stand, Or who abide in the glow of His anger? His wrath pours forth like fire, And rocks are rent before Him." "Good is Jehovah to them that wait upon Him in the day of trouble, And He knoweth them that trust Him. With an overwhelming flood He makes an end of His rebels, And His foes He comes down on with darkness". "What think ye of Jehovah? He is one that makes utter destruction; Not twice need trouble arise. For though they be like plaited thorns, And sodden as They shall be consumed like dry stubble". "Came there not out of thee one to plan evil against Jehovah, A counselor of mischief?" "Thus saith Jehovah many waters, yet shall they be cut off and pass away, and I will so humble thee that I need humble thee no more; and Jehovah hath ordered concerning thee, that no more of thy seed be sown: from the house of thy God, I will cut off graven and molten images. I will make thy sepulchre" Disentangled from the above verses are three which plainly refer not to Assyria but to Judah. How they came to be woven among the others we cannot tell. Some of them appear applicable to the days of Josiah after the great Reform. "And now will I break his yoke from upon thee, And burst thy bonds asunder." "Lo, upon the mountains the feet of Him that bringeth good tidings, That publisheth peace! Keep thy feasts, O Judah, fulfill thy vows:" "For no more shall the wicked attempt to pass through thee; Cut off is the whole of him. For Jehovah hath turned the pride of Jacob, Like to the pride of Israel For the plunderers plundered them, And destroyed their vine branches." The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.