Nahum
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Introduction[i]
If
we were to examine closely the different characters of the nations who have
been connected with the people of God, we should perhaps find in each a specific
form of evil pretty clearly delineated. At all events it is so in the principal
enemies of that people. Egypt, Babylon, Nineveh, are prominently marked by that
which they morally represent. Egypt is the world in its natural condition,
whence the people have come forth. Babylon is corruption in the activity of
power, by which the people are enslaved. Nineveh is the haughty glory of the
world, which recognises nothing but its own importance-the world, the open
enemy of God's people, simply by its pride. She shall be judged like all the
rest, and disappear for ever under the judgment of the Almighty. Jehovah has
given a commandment against her, that no more of her name be sown. This
judgment is so simple, that the prophecy which declares it requires very little
explanation.
It
commences with an exhibition of the character of God, in view of that which He
has to bear from the pride of man. God is jealous, and Jehovah revengeth. It is
a solemn thought that, however great His patience, a day is coming which will
prove that He does not bear with evil. Yet it is a comforting thought; for the
vengeance of God is the deliverance of the world from the oppression and misery
of the yoke of the enemy and of lust, that it may flourish under the peaceful
eye of its Deliverer.
No
doubt, He has long allowed evil to go on. He is not impatient, as our poor
hearts are. He is slow to wrath-a wrath so much the more terrible that it is
the justice of One who is never impatient. He is great in power, and will not
at all acquit the guilty. [See Note #1] Who can stand before His indignation, or
abide the fierceness of His anger?
But
this is not all: His indignation is not vague and devastating without
distinction when He gives it free course. He is good; He is a stronghold in the
day of trouble. When the evil and the judgment overflow-the evil which is a
judgment, and the judgment before which nothing that it reaches can stand-He is
Himself the sure refuge of all that trust in Him: He Himself knows all that do
so. As for the glory of the enemy, it shall be destroyed, blotted out, brought
to nothing. Reckless in the midst of their pleasures, drunken and suspecting
nothing, they shall be devoured as stubble fully dry.
In
Nah_1:11 we find the one so often
mentioned by the prophets-the Assyrian, who imagines evil against Jehovah. Nah_1:12, although obscure, applies, I think, to
Israel. Israel, too, alas! boasting of their security and strength according to
the spirit of the world, will undergo the invasion, the overflowing of the
great waters, the scourge of God. But when this passes through the land (that
is, of Israel), they shall be cut down [See Note #2] (compare Isa_28:18-19;
Isa_14:25). But this scourge completes
the judgment of God; and the deliverance of Israel, the prophet says, should
now be complete and final (compare Isa_10:5;
Isa_10:24-25). The yoke of the Assyrian
should be broken for ever, and the proud and hostile power of the world
destroyed, as the anti-christian corruption and rebellion had already been
judged. The good tidings of full deliverance should be spread abroad, and Judah
should keep her solemn feasts in peace.
I
doubt not that the invasion of Sennacherib was the occasion of this prophecy;
but most evidently it goes much beyond that event, and the judgment is final.
This is another instance of that which we have so frequently observed in the
prophets-a partial judgment, serving as a warning or an encouragement to the
people of God, while it was only a forerunner of a future judgment, in which
all the dealings of God would be summed up and manifested.
The
wicked should no more pass through Judah; he should be utterly cut off.
If
God permitted the total devastation and ruin of Jacob, it was because the time
of judgment was come-a judgment that should not stop there. He began, no doubt,
at His own house, but would He stop there? No. What, then, should be the end of
the enemies of God's people, if He no longer endured evil in His own people?
Let Nineveh, then, now defend herself if she could. But no, that den of lions
should be invaded, and the young lions destroyed and unable to defend
themselves. See the same argument at the end of Isaiah 2 and the commencement
of chapter 3. Jacob was judged; the whole family, as well as Israel, emptied
and ruined; and now it was the turn of the world. However great the pride of
Nineveh, she was no better than others of whose ruin she was probably herself
the instrument (Assyria and Egypt had long been rivals). The strongholds of the
Assyrians should be like figs that fall with the first shaking, and their
people without strength should be but as women. The ruin should be entire. Fire
should devour them. No doubt, this had an historical fulfilment in the fall of
Nineveh; but its complete accomplishment will take place when the Assyrian
shall return-I do not say with respect to this city itself, which has been
destroyed, but the power that will possess the territory and inherit the pride
of the land of Nimrod.
Note #1:
This
is ever true, and of immense importance. God never holds the guilty for
innocent. It is contrary to His nature. It would not be the truth. He may put
away sin, and receive the cleansed sinner; but He cannot act as if it did not
exist when it does, nor be indifferent to it while He remains Himself. He may
for good chastise, and to shew His government (that is, deal with sin in this
respect); or He may have it entirely put away and blotted out, according to the
exigencies of His own nature and glory, which is salvation for us; and both are
true. But He cannot leave it anywhere as not existing or indifferent.
Note #2: