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Nahum Chapter
One
Nahum 1
Chapter Contents
The justice and power of the Lord. (1-8) The overthrow of
the Assyrians. (9-15)
Commentary on Nahum 1:1-8
(Read Nahum 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?
Commentary on Nahum 1:9-15
(Read Nahum 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
Romans 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.
── Matthew Henry《Concise Commentary on Nahum》
Nahum 1
Verse 1
[1] The
burden of Nineveh. The book of the vision of Nahum the Elkoshite.
The burden —
When the prophets were sent to denounce judgments against a nation or city
the
word was usually called the burden of that nation or city.
The vision — As
prophets were of old called seers
1 Samuel 9:9
so their prophesies were called
visions.
Nahum —
His name speaks a comforter
but it is God's people to whom he gives notice of
the destruction of their oppressors.
Verse 2
[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.
Jealous —
For his own glory.
Revengeth — As
supreme governor
who by office is bound to right the oppressed
and to punish
the oppressor.
Verse 3
[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.
Hath his way —
The methods of his providence.
The whirlwind —
Which beareth before it all things that stand in its way.
The dust of his feet — Though he be surrounded with darkness
yet as an army afar off is
discovered by the dust that their feet raise
so wilt God appear with great
power marching against his enemies.
Verse 4
[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.
The flower —
Whatever flourished thereon; the blossoms
and flowers which were wont to be
the glory of it.
Verse 7
[7] The LORD is good
a strong hold in the day of trouble; and he knoweth them
that trust in him.
Knoweth — He
approves
owns
and preserves them.
Verse 8
[8] But
with an overrunning flood he will make an utter end of the place thereof
and
darkness shall pursue his enemies.
An over-running flood — His judgments like a mighty flood that overflows all banks
shall
swallow up Assyria.
Thereof — Of
Nineveh
that is Nineveh itself.
Darkness —
Troubles
and desolating afflictions.
Verse 9
[9] What
do ye imagine against the LORD? he will make an utter end: affliction shall not
rise up the second time.
Against the Lord —
What you imagine or design against his people
ye design against him? Make an
utter end - He will bring you to utter desolation.
Verse 10
[10] For
while they be folden together as thorns
and while they are drunken as
drunkards
they shall be devoured as stubble fully dry.
As thorns —
They shall be like thorns easily burnt
and like thorns folded together which
burn together
and help to destroy each other.
As drunkards — As
men drunken
and unable to help themselves
so the Assyrians drunk with
pleasure and pride
shall be surprised
and easily overthrown.
Verse 11
[11]
There is one come out of thee
that imagineth evil against the LORD
a wicked
counsellor.
Come —
Sennacherib
or Rabshekah.
Thee —
From Nineveh.
Against the Lord —
Against the people of the Lord
2 Chronicles 32:1.
Verse 12
[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.
They —
The Assyrians.
Quiet — Be
secure
and fear no dangers.
Yet thus —
Irresistible
suddenly
and universally.
He — The angel of the Lord.
Thee — O
Israel
I will no more use that rod.
Verse 14
[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.
Thee —
Thee
Sennacherib
and the whole kingdom of Assyria.
Be sown —
None shall bear thy name
and title; but thy kingdom shall be swallowed up.
Verse 15
[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.
Keep — Be
careful to serve God.
Thy vows —
Made in thy distress.
The wicked —
That wicked oppressor
Sennacherib.
── John Wesley《Explanatory Notes on Nahum》
01 Chapter 1
Verses 1-15
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.)
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.)
The Lord is slow to anger
and great in power
and win not at all acquit the wicked.
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
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
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--
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
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
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.
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.
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--
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.)
Verse 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.)
The Lord is good
a
stronghold in the day of trouble.
Goodness a stronghold
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
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 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
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
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 the instinct that has been put into it
to the naked rocks; and no commotion
of the waters can shake it from its fastenings. When a man has deep and inner
clingings to God
when the roots of his life go down and take hold on God
mere
surface agitation and pressures will not overcome him. He may be floated here
and there within a given sweep like a plant bosomed on the sea
and there may
be times when it is very rough arid the strain is great
but he will survive it
all and preserve his integrity. (F. A. Noble.)
God’s shielding love
Astronomers tell us that
every year millions of meteoric bodies make their way towards our earth with a
speed many times greater than that of the swiftest cannon-ball. These
beyond
doubt
would strike the earth and destroy its inhabitants but for the air which
surrounds it
That air
soft and yielding as it seems
offers so powerful a resistance
to the swift motion of the falling meteors that they become vaporised through
increased heat
and if they reach the earth at all
it is only in the form of
minute meteoric dust. This physical fact has its counterpart in the spiritual
realm. The influences Of evil which assail the Christian as he goes through the
world are often enough to crush and kill in him all spiritual life and joy and
beauty
but round about him there is the atmosphere of the Divine love
and
that love resists all evil
being as a consuming fire
keeping back from
contact with the trusting soul everything that would destroy its purity and
blast its blessedness. The love of God is a perfect protection to every
Christian believer; with it around us we can walk with untrembling tread
knowing that no “weapon formed against us can prosper
” (Great Thoughts.)
God a refuge
I once heard of a lonely
traveller who sought to cross one of the western prairies. The only thing he
had to guide him was a path that had been made by other travellers in the rank
grass. But he had not gone very far before the snow began to fall
at first in
scattered flakes
like large white feathers
but by and by with thick and
blinding fierceness. He soon lost every trace of the path along which he
travelled. He was lost
bewildered
and as the darkness began to gather around
him he was greatly alarmed. He cried out for help
but the wild winds only
laughed at him as hey swept by. He was almost in despair when he saw through
the blinding flakes a flickering light. Toward it he bent his exhausted
energies. Stumbling and falling
over the drifts that had accumulated here and
there
he at length came to a settler’s cottage. Can you imagine his
thankfulness and joy when-he found the storm behind him
in that friendly hut?
He was safe. He was happy. In the moment of greatest peril he had found a
refuge. Now that is just what God is to every traveller caught in the storm of
life. If you but see the light that streams out from the windows of His palace
of His heart
and follow it
you will be safe from harm. The door of mercy is
always open; the fires of His love and forgiveness are always glowing; the
welcome which He gives is always abundant.
God’s ways with friends
and enemies
The sentiment of the
passage is
that the same power which the Almighty displays for the destruction
of His enemies
He employs for the protection of His friends.
I. The benignity of the ever-blessed God. “The Lord is good.”
Goodness is associated with every idea it is possible to form of the Most High.
Goodness is the perfection of His nature
the foundation of His actions
and
comprehends all His other attributes
When His goodness supplies the needy
it
is bounty; when it visits the miserable
it is pity; when it pardons the
guilty
it is mercy; when it performs His promises
it is faithfulness; when it
protects our persons
it is His power; when it orders events to our advantage
it is His wisdom; and when it converts and saves the soul
it is His grace. But
where shall we look for its especial display? Not in providence but in
redemption. His goodness here is love. This love is
--
1. Comprehensive in its objects.
2. Satisfying in its nature.
3. Exalting in its influence.
4. Perpetual in its existence.
II. THE REFUGE HE AFFORDS HIS AFFLICTED PEOPLE. “He is a stronghold.”
1. The distressing period to which the text refers. Such as national
calamities; family trouble; soul trouble.
2. The refuge unfolded to our view. A stronghold
i.e.
a
fortification
a place of strength and defence.
III. The approbation he expresses in their confidence. “He knoweth them
that trust in Him.” It is supposed that we betake ourselves to the shelter
which Divine goodness provides foe our safety. A refuge
unless it be embraced
is no refuge at all.
1. What is the trust of which the text speaks? It is the fruit
of faith.
2. What is the import of the term
“He knoweth them”? It is designed
to express a distinguishing and an approving knowledge. He regards their
confidence in Him with peculiar favour. (J. B. Good.)
How good God is
Two kinds of
persons are spoken of here.
I. Those who are in trouble.
1. Trouble may be the result of our own imprudence. Or perhaps worse
of our sinfulness.
2. It may arise from family or business perplexities. Sometimes trouble is
allowed to come and go unheeded. The rod is felt
but not the hand that brought
it down. Sometimes trouble is received angrily or peevishly. It is very hard to
contend against these feelings.
II. The characters that calmly wait for God; expecting some further
development of His mind
and not venturing to judge according to present
appearances.
I. Trusting in God supposes there is some occasion for trust. The
work of faith is to trust in God when all outward things go wrong
and there is
nothing but the Word
of God to rely on.
2. Trusting in God is the highest manifestation of real principle.
3. Trusting in God is not an adventure. His revealed will puts a
peradventure out of the question. (W. G. Barrett.)
The Lord’s favour to those
who trust in Him
The Bible abounds with the
most sublime descriptions of God
and represents
in a variety of passages
His
awful character and glorious perfections. On reading the description in the
passage connected with the text It may appear to contain a contradiction. It
may seem to represent the Almighty under two different characters. We may be
ready to think that He cannot be at once “a jealous God” and “good
slow to
anger.” There is no real difficulty. God is in Himself the same
infinitely
glorious in all perfections. The seeming differences in His character arise
from the different characters of those with whom He has to deal. In this
respect His character
like the cloud which accompanied Israel
has a dark side
and a bright side. To His adversaries He is a “jealous God.” To His people He
is “rich in mercy.” The description here given--
I. Of the people of God. “They that trust in Him.” Trust is often
used for the whole of religion. It signifies a confidence in His power and
faithfulness for protection and support
and for a supply of all things
necessary to life and godliness. Things which characterise this confidence
are--
1. It is habitual.
2. It is practical.
3. It is a patient and persevering trust.
4. It is a solid and well- grounded confidence.
Trust in God must be
founded on His promise.
II. Of the favour of God to his people.
1. “The Lord is good.” God is goodness. Even His severity against sin
is the effect of His goodness.
2. He is “a stronghold in the day of trouble.” The Lord s people are
not exempt from trouble. But if they have peculiar trials they have peculiar
support under them.
3. The Lord “knoweth them that are His.” He sees
distinguishes
approves. Especially has He respect to them as putting their trust in Him. He
sees the humble confidence with which they repose in His truth and
faithfulness. Surely blessed arc the people who make the Lord their trust. (E.
Cooper.)
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.
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--
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.)
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.)
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.)
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.”
──《The Biblical Illustrator》