We have here -

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

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

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

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

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

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

2. The marked retributive nature of the Divine judgment.

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

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

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

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

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

There are certain great principles regulating the Divine government, and these are abiding. The seer spoke in harmony with these when he declared beforehand the ruin of Nineveh. Men, through unbelief, are slow to accept these principles and to acknowledge the inevitable results of their working. They are deceived by present appearances. They reason from things as they are, and conclude that, where there is material prosperity, this will of necessity continue Such was the difficulty with which Nahum had to contend. Assyria m his day was the dominant power, acknowledged and, on account of its tyranny and ambition, dreaded by all How, then, could the Hebrews credit the announcements of this prophet? Nahum felt their difficulty, and hence, in enforcing his teaching, he wisely turned from the future to the past, and, by referring to what God had done, he indicated what might yet be expected, lie appealed to No-Amon as a sign. Consider -

I. NO-AMON A SIGN TO THE PEOPLE OF JUDAH CONCERNING NINEVEH. By "No" (ver. 8) is intended the renowned city of Thebes, the capital of Upper Egypt, called No-Amon, from the idol Ammon enshrined there and represented in the Egyptian monuments by a ram or by a man seated on a chair and with a ram's head. The sign thus chosen by the prophet by way of enforcing his teaching was singularly appropriate. Could Nineveh boast of remarkable natural advantages? So could No-Amon (ver. 8). "It was situate among the rivers," etc. It was surrounded by the Nile and its canals (rhetorically here called "the sea," and actually so called still by the Bedouins), and which served as a natural fortification or bulwark. Could Nineveh pride herself in the multitude of her hosts ready to do her bidding? So could No-Amon. In this respect "her strength was infinite" (ver. 9). Cato computed the number of Egyptians connected with Thebes at seven millions. Could Nineveh glory in her foreign alliances? So could No-Amon (ver. 9). Yet despite all these advantages, No-Amon suffered defeat, and experienced the cruelties attendant thereon (ver. 10). The reference is not to the complete destruction of No-Amon (which was mainly effected by Cambyses, B.C. 525, and entirely completed by Ptolemy Lathyrus, B.C. 81), but to the expedition of Sargon against Egypt (Isaiah 20:3, 4), B.C. 714. Profane history gives no record of this; but the inscriptions on the monuments found in the palace at Khorsabad, built by Sargon, mention Egypt in connection with the wars of that king, and, when clearly deciphered, appear likely to strikingly confirm the scriptural representations (see Spiegel's 'Nineveh and Assyria' in Herzog's 'Cyclopaedia'). And as No-Amon, despite her resources, suffered at the hands of Assyria, so in the time to come should Assyria, notwithstanding her present glory, suffer through the foes who should rise up against her. Complete destruction should overtake her, and the records of her past triumphs and glories lie hidden under the mounds (ver. 11). No power enabling her to withstand the enemy should be available (ver. 11). Her strongholds when assailed should prove like fig trees with the first ripe figs, which fall without effort on his part into the eater's mouth (ver. 12). Her proud warriors should be in her midst as weak and timid women, their hearts failing them for terror. Her gates should be thrown wide open, and their belts consumed by fire (ver. 13).

II. NO-AMON AND NINEVAH A SIGN TO MODERN NATIONS. No-Amon, which in Nahum's day. had only been partially subjugated by the Assyrians, subsequently fell beneath the power of the conqueror, and so "proud Thebes," "the world's great empress on the Egyptian plains," came to nought. Nineveh, too, which in his time was great indeed in worldly glory, has likewise passed away, and is no more seen. Solemn impressions must be excited within the minds of reflecting men when they are privileged to visit the sites of these ancient despotisms, and to gaze upon the relics of departed greatness (see Stanley's 'Sinai and Palestine,' Introd. 38-45.; Wilkinson's 'Ancient Egypt,' 3:266, 329, 330; Layard's 'Nineveh and its Remains,' 1:6, 7. A voice comes to us from the colossal stature, the decorated palace halls, and the royal tombs of No-Amon; and from the uncovered mounds at Nimrond and Khorsabad, and which seems to say to us:

1. "The Word of our God shall stand forever. (Isaiah 40:8.)

2. National stability is not secured merely by

(1) Strong natural defends;

(2) influential foreign alliances;

(3) vast accumulated treasure;

(4) great military prowess and success.

3. Permanent influence, whether for individuals or for nations, has its foundation laid in righteousness and in the fear and love of God. (Psalm 144:15; Psalm 67.) - S.D.H.

We have furnished us in these verses an illustration of human effort as directed against the accomplishment of the purpose of God. Sometimes this course is taken by men unconsciously, but it was scarcely so in this instance. We know that the Assyrian power in the time of Sennacherib boldly defied the God of heaven, and it seems with the lapse of time to have gone from bad to worse. It was the Divine will that at length the arm of Assyria should be broken, and that its haughty and oppressive rule should cease; and the prophet here set forth how that, in the day of trial, human strength should do its best in order to avert the destruction divinely intended to be wrought. Some regard ver. 14 as simply indicating the fact that the Assyrian power would maintain a prolonged defence; whilst others view the prophet as speaking ironically, and as mocking the vain endeavours of the defenders of Nineveh, just as Isaiah ridiculed the makers of idols (Isaiah 44:9-20). Be this as it may, he certainly declared here prophetically that human effort should be enlisted, against the overthrow divinely purposed, and that this should utterly fail; the fire should devour, and the sword should cut them off; yea, as destructive as the locusts should the instruments of the Divine vengeance prove (ver. 15). We may find all this suggestive as applied to man's hostile action in relation to the Divine working in the spiritual realm.

I. IT IS AN UNDOUBTED FACT THAT HUMAN EFFORT IS DIRECTED AGAINST THE ACCOMPLISHMENT OF THE DIVINE PURPOSE IN GRACE. That purpose is the entire subjugation of evil - the recovery of a lapsed world to allegiance to Heaven, and hence its restoration to holiness and happiness. This benevolent purpose of our God is repeatedly expressed in his Word (Psalm 2:6; Isaiah 52:10; John 12:32; Revelation 11:15). The redemptive plan rests upon it, the unfailing consciousness that he was fulfilling the Divine counsels sustained the Christ as he pressed on with his glorious toil (Hebrews 12:2), and the mighty hope supports his followers in all holy service. Yet such is the aversion of the hearts of men by nature, that against this glorious and loving will of our God human effort has from age to age been directed. The antagonism has taken various forms - persecution, idolatry, scepticism, worldliness; all these forces have been employed in order to bring the counsel of God to nought. Note -

II. THE WEAKNESS OF HUMAN EFFORT AS THUS DIRECTED. So weak, indeed, are such endeavours, that in spite of them the Supreme Ruler sits on the throne of his majesty in perfect repose. He views with calm composure and without even a momentary apprehension and with scornful Contempt, this plotting and working of evil doers (Psalm 2:4, 5).

III. THE VANITY OF ALL SUCH ENDEAVOURS. They must inevitably prove ineffectual. So has it been, and so shall it be. Monumental pillars were raised to the memory of Diocletian, in that "he had everywhere abolished the superstition of Christ, and had extended the worship of the gods;" yet today this "superstition of Christ," as they called it, is everywhere spreading. The crescent shall wane before the cross; and despite the baneful influences of scepticism and worldliness, the Christ shall become enthroned in every heart. "The burial place of Christianity cannot be pointed out; it is not; for the living have no tomb." Its adversaries may "draw waters for the siege, fortify their strongholds," etc. (ver. 14), but they shall surely be defeated (ver. 15), for "the Lord God omnipotent reigneth. - S.D.H.

We have vividly described here -

I. MATERIAL GREATNESS. This consisting in:

1. Extensive commercial relations. "Thou hast multiplied thy merchants" etc. (ver. 16). "The point at which Nineveh was situated was certainly the culminating point of the three quarters of the globe - Europe, Asia, and Africa; and from the very earliest times it was just at the crossing of the Tigris by Nineveh that the great military and commercial roads met which led into the heart of all the leading known lands" (Strauss, quoted by Keil and Delitzsch, 'Commentary on Minor Prophets,' vol. 2. note p. 38). "The lists of plunder or of tribute carried off during the world empire of Egypt, before it was displaced by Assyria, attest the extensive imports or manufactures of Nineveh; the titles of 'Assyrian nard, Assyrian amomum, Assyrian odours, myrrh, frankincense, involve its trade with the spice countries; domestic manufactures of hers apparently were purple and dark-blue cloaks, embroidery, brocades, and these conveyed in chests of cedar; her metallurgy was on principles recognized now; in one practical point of combining beauty with strength she has ever been copied" (Pusey on 'Nahum,' p. 394).

2. Vast military resources. (Ver. 17.) "Thy crowned are as the locusts, and thy captains as the great grasshoppers." By the term here rendered "crowned" some have understood subordinate princes (see Sennacherib's boast, Isaiah 10:8), and by "captains" military officers; but it has been urged with force that such interpretations hardly agree with the comparison to locusts, the number of vassal princes and military officers being comparatively small; and that probably the terms are technical for certain classes of the soldiery (Keil and Delitzsch, in loc.). The comparison of these to the locusts and grasshoppers indicates the vast hosts of warriors Assyria could command in her expeditions.

3. Influential counsellors and commanders. (Ver. 18.) The "shepherds" and "nobles" were the king's counsellors, and the commanders of his armies, the government of the kingdom devolving upon the former, and its defence upon the latter. In all that constitutes the material strength of a people Assyria was great. Notice -

II. THE INSTABILITY OF MATERIAL GREATNESS. The prophet, looking on to the future, declared that these material tokens of greatness would all fail in the day of trial which was inevitably before them. All these outward indications of prosperity and power would then fade away. The merchants: like the cankerworms in the fields, would remain whilst they could secure any gains, but would seek some safe retreat in the lime of national calamity (ver. 16). Their military forces should then perish and be no more, even as the locusts with the shining of the sun depart, leaving no trace behind (ver. 17). Their counsellors, too, should sleep the sleep of death (ver. 18), and their commanders lie beneath the dust of the earth (ver. 18). And even so everything that is connected with material glory is unenduring. Seneca related how that one known to him was raised above the inordinate love of the world by the sight of a Roman triumphal procession. When the scene ended he said, "I have seen all this pomp and magnificence put in such order and passing slowly along; yet it is all gone: why should I esteem that which is so momentary?'

" For all that in this world is great and gay
Doth as a vapour vanish and decay."

III. THE HOPELESSNESS OF THOSE WHO HAVE THIS AS THEIR SOLE DEPENDENCE. "Thy people is scattered upon the mountains, and no man gathereth them." Nothing remains in such a case but irretrievable ruin. They only are safe whose repose m placed in the higher and heavenly Source of help. "Pat not your trust in princes, nor in the son of man," etc. (Psalm 146:3-6). - S.D.H.

There is no healing of thy bruise; thy wound is grievous. Nothing can be more distressing than the consciousness of powerlessness in the presence of the deepest human need; to witness from the seashore the wreck, and to be utterly unable to save the shipwrecked mariners; to be sure that some one is in the burning edifice, and yet for it to be impossible to reach him and to bring him out; to stand before an audience alarmed by some needless cry, and to see the rush towards the doors, and to be unequal to checking it; or even to be by the bedside of one in life's youth or manhood's prime, and to hear that disease has, humanly speaking, prematurely seized its victim, and that medical help cannot cure, but only, and that for a time, alleviate. This position is occupied by many an earnest-hearted worker for God and the good of souls, in relation to the moral salvation of men. Nahum sustained it in reference to the Ninevites. He saw in them a people wrecked through the adverse winds and tempests of evil, consumed by the fires of unholy passion, on the mad rush to ruin and death, diseased through and through so that recovery was impossible; and hence, unable to heal, he cried in the sadness of his heart, "There is no healing of thy bruise; thy wound is grievous" (ver. 19). So Isaiah said, "Ye will revolt more and more: the whole head is sick," etc. (Isaiah 50:5, 6). So still. Note -

I. THIS STATE OF MORAL HOPELESSNESS IS NOT REACHED ALL AT ONCE, BUT IS BROUGHT ABOUT BY DEGREES.

II. IT IS NOT BROUGHT TO PASS THROUGH DIVINE HELP AND STRENGTH BEING UNAVAILABLE.

III. IT CANNOT BE EXCUSED ON THE GROUND OF THERE BEING A LACK OF WARNINGS AND EXPOSTULATIONS.

IV. IT IS ENTIRELY SELF-CAUSED; THE TRANSGRESSOR BRINGS HIMSELF INTO THIS STATE OF HOPELESSNESS; THE SINNER IS HIS OWN DESTROYER. "Take heed lest ye be hardened through the deceitfulness of sin" (Hebrews 3:12, 13). - S.D.H.

All that hear the bruit of thee shall clap the hands over thee: for upon whom hath not thy wickedness passed continually? These last words in the Book of Nahum are truly impressive. The messenger closes his brief prophecy in the same tone in which he commenced it, the vengeance of God being still his theme. At the outset he declared the solemn fact; at the end he applies the truth thus announced to the particular case in hand. "The magnificent dirge" forming this third chapter "is one sustained shout of wild exultation that the oppressor has fallen at last. The naked discrowned corpse of the glorious city is cast out to the scorn and disgust of the World. No spark of pity mingles with the prophet's delight. In this storm of indignation and vengeance the spirit of prophecy in the northern kingdom Breathes its last. Under this doom Nineveh vanishes from view, to be no more seen till in our day the discovery of her buried remains has given new life to the whole of this portion of sacred history" (Stanley's 'Jewish Church,' 2:315, 316). The theme suggested by this final utterance of Nahum is the overthrow of evil doers a source of thankful joy. Wherever the report of the fall of Nineveh should reach it should occasion a sense of relief and should excite rapturous delight. "All that hear the bruit of thee shall clap the hands," etc. (ver. 19). This satisfaction, providing it does not arise from revenge, may be amply justified. See this in that -

I. THE FALL OF WRONG DOERS MEANS A DIMINUTION OF SUFFERING. It is to this that the prophet specially alludes when he says, "For upon whom hath not thy wickedness passed continually?" meaning that through her guilt she had proved a bitter scourge to all who had come under her influence, and that hence there would be general thanksgiving at her fall in that the tyranny would cease.

II. THE FALL OF WRONG DOERS MEANS THE TRIUMPH OF RIGHTEOUSNESS. The true hearted, as they witness the prevalence of iniquity, and as they see on every hand hollowness and insincerity, treachery and malice, envy and jealousy, slander and calumny, tyranny and oppression, are led ardently to long for the time when sin shall be completely vanquished, and when right shall be victorious; and since the discomfiture of wrong doers brings on the final triumph, they rejoice in this, though with a chastened joy, thankfulness for the victory of the right being blended with pity for transgressors.

III. THE FALL OF WRONG DOERS VINDICATES THE DIVINE RECTITUDE. The honour of their God is very precious to the hearts of the faithful and true. This is often impugned when manifest injustice and wrong seems to pass unpunished. The sceptical appeal to such inequalities, and ask tauntingly, "Where is now thy God?" "Is there a God that judges in the earth?" And when, in the history of men and of nations, God interposes in judgments and vindicates his rectitude, his servants cannot but praise and give thanks. Note:

1. From the discomfiture and defeat which must eventually be the outcome of evil doing, God would save men. "He willeth not the death of the sinner."

2. How benevolent the ministry of those who seek men's deliverance from evil!

3. How great the folly of not heeding the call to righteousness given through them!

4. How intense will be the joy of the redeemed Church of God when our poor sin-stricken humanity shall be completely healed, and the full conquest over sin be gained by "the Lord and his Christ"! - S.D.H.