The Lord is good. The word "good" is used herein the sense of the desire to promote happiness. The prophet affirms that "the Lord" possesses this disposition - that whilst he is powerful he exerts this power in saving, not in destroying, "judgment" being "his strange work;" that whilst his presence fills all space, and his omniscient eye penetrates all, he is concerned, in his watchfulness, that none of the creatures he has formed should lack the blessings his bounteous hand has to bestow; and that as he is eternal in his duration, so the streams of his bounty shall ever continue to flow. "The Lord is good." This inspiring truth was revealed even from the earliest times, and is inscribed in Scripture upon every page. Abram in the vision by night (Genesis 15.), Jacob in his weary wanderings (Genesis 28:10-22), and Moses in "the holy mount" (Exodus 33:19), were alike favoured with special revelations of it. The very thought of God thus woke up within the psalmist the faculty of song, and led him to strike his lyre and to sing with holy fervour, "Thou, Lord, art good and ready to forgive" (Psalm 86:5); "They shall abundantly utter the memory of thy great goodness," etc. (Psalm 145:7); "Oh, taste and see," etc. (Psalm 34:8). And prophets unite with psalmists in bearing this testimony (Jeremiah 33:11; Isaiah 63:7). Very different was the conception formed by the heathen. We think of the tyranny, caprice, and revenge supposed to characterize heathen deities, the acts of cruelty ascribed to them, the impurity of heathen rites, and the wearisomeness of heathen penances, and we rejoice that the voice from heaven has spoken unto us, and that the truth which heathen worshippers did not know has been so clearly revealed to us in the bright assurance, "The Lord is good." "The Lord is good." Nature, with bar ten thousand voices, bears emphatic testimony here. Benevolence marks all the operations of the Creator's hands. All his works declare his goodness. The majestic sun, the full-orbed moon, the stars countless in number and sparkling in the vault of heaven, the refreshing and fertilizing shower, the gentle breeze, the woods re-echoing with the notes of little songsters, the varied landscape, the carpeted earth, the tinted flowers, all seem to speak and to say, "The Lord is good." "O Lord, how excellent is thy Name in all the earth!" (Psalm 8:1); "O Lord, how manifold," etc.! (Psalm 104:24). "The Lord is good." As in creation so in providence, the same testimony is borne. Specially is this so in the Divine dealings with men, supplying his wants, ministering to his necessities, scattering blessings in his path, and daily, yea, hourly, sustaining and preserving him from peril and danger. His goodness, too, is seen in that he is "kind even to the unthankful," and bestows his flowers not only upon "the just" but also upon "the unjust," sustaining even these who live in rebellion against him. Nor does the fact that whilst the ungodly often seem to "prosper in their way," "waters of a full cup are wrung out to his people," militate against the declaration of this text; for God's providence takes into account the entire welfare of his servants, and adverse scenes may be necessary in order to the promotion of this; and, the discipline accomplished, deliverance shall be theirs, whilst the arm of the oppressor shall be bracken (vers. 12, 13). "The Lord is good." This truth, impressed upon the pages of the Old Testament, receives its highest exemplification in the records of the New. In him whose advent prophets predicted, and whose work was shadowed forth in type and symbol, and in the free redemption he has wrought; in the seeking and self-sacrificing love and the compassionate mercy and grace of God as thus expressed, we see the noblest, purest, brightest token that "the Lord is good." In this Divine goodness, ever watchful to guard us; almighty, and hence equal to every emergency of our life; immutable too, and therefore an unfailing dependence amidst the mutations and fluctuations of our earthly lot, - let us rest with unswerving trust, until at length, every bond sundered, we, as "the ransomed of the Lord, come to Zion with songs and everlasting joy upon our heads," there with adoring gratitude to reflect upon the memory of his great goodness, and to praise him for his mercy and grace and love forevermore. - S.D.H.

I. OPPOSITE TYPES OF CHARACTER.

1. The friends of God.(1) They trust in Him. This is the universal character of the good in all ages. They trust His love ever to provide for them; His wisdom as their infallible guide; and His power as their strength and shield.(2) He acknowledges them. "And He knoweth." This means, that He recognises them as His loyal subjects and loving children, His people. In Hosea 13:5 He saith, "I did know thee in the wilderness," which means, "I did acknowledge thee and took care of thee"! The words imply the cognisance of special sympathy with the just. Here we have the enemies of God. "Darkness shall pursue His enemies." Those who pursue a course of life directly opposed to the moral laws of heaven, whatever they may say, are His enemies. How numerous are God's enemies!

II. Two opposite LINES OF DIVINE PROCEDURE. God's procedure is very different towards these two opposite classes of men.

1. He affords protection to the one. When the hosts of Sennacherib were approaching Jerusalem, Hezekiah, the king, under Divine inspiration, said to the people, "Be strong and courageous, be not afraid nor dismayed for the king of Assyria, nor for all the multitude that is with him: for there be more with us than with him. With him is an arm of flesh, but with us is the Lord our God to help us, and to fight our battles. And the people rested themselves upon the words of Hezekiah, king of Judah." Thus it is ever; God is always the refuge and strength of His people in times of tribulation. As a refuge He is —(1) Ever accessible. However suddenly the storm may come, the refuge is at your side, the door is open. "I will never leave thee," etc. He is —(2) Ever secure. Once entered, and no injury can follow. He sends destruction to the other. "But with an overrunning flood He will make an utter end of the place thereof, and darkness shall pursue His enemies." The primary allusion here, no doubt, is to the way which Nineveh was captured by the means of the Babylonians. Conclusion — The grand question for every man to ask is, How do I stand in relation to God?

(Homilist.)

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.)

NahumBashan, Carmel, Lebanon, NinevehCares, Cover, Distress, Hold, Knoweth, Refuge, Safe, Strong, Stronghold, Trouble, Trust, Trusting1. The majesty of God in goodness to his people, and severity against his enemies.

Nahum 1:7

     1050   God, goodness of
     1205   God, titles of
     4019   life, believers' experience
     5292   defence, divine
     5316   fortress
     5490   refuge
     5491   refugees
     5914   optimism
     6667   grace, in OT
     8023   faith, necessity
     8025   faith, origins of
     8224   dependence

Nahum 1:7-8

     4260   rivers and streams
     8797   persecution, attitudes

What are the Clouds?
I. Well, the first remark I make upon this shall be--the way of God is generally a hidden one. This we gather from the text, by regarding the connection, "the Lord hath his way in the whirlwind and in the storm, and the clouds are the dust of his feet." When God works his wonders he always conceals himself. Even the motion of his feet causes clouds to arise; and if these; clouds are but the dust of his feet," how deep must be that dense darkness which veils the brow of the Eternal. If the small dust …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

Mercy, Omnipotence, and Justice
Now, this is especially true with regard to certain lights and shadows in the character of God, which he has so marvelously blended in the perfection of his nature: that although we can not see the exact point of meeting, yet (if we have been at all enlightened by the Spirit) we are struck with wonder at the sacred harmony. In reading holy Scripture, you can say of Paul, that he was noted for his zeal--of Peter, that he will ever be memorable for his courage--of John, that he was noted for his lovingness. …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

Of Seeking Divine Help, and the Confidence of Obtaining Grace
"My Son, I the Lord am a stronghold in the day of trouble.(1) Come unto Me, when it is not well with thee. "This it is which chiefly hindereth heavenly consolation, that thou too slowly betakest thyself unto prayer. For before thou earnestly seekest unto Me, thou dost first seek after many means of comfort, and refresheth thyself in outward things: so it cometh to pass that all things profit thee but little until thou learn that it is I who deliver those who trust in Me; neither beside Me is there …
Thomas A Kempis—Imitation of Christ

The Poetical Books (Including Also Ecclesiastes and Canticles).
1. The Hebrews reckon but three books as poetical, namely: Job, Psalms, and Proverbs, which are distinguished from the rest by a stricter rhythm--the rhythm not of feet, but of clauses (see below, No. 3)--and a peculiar system of accentuation. It is obvious to every reader that the poetry of the Old Testament, in the usual sense of the word, is not restricted to these three books. But they are called poetical in a special and technical sense. In any natural classification of the books of the …
E. P. Barrows—Companion to the Bible

Whether it is Right that Schismatics Should be Punished with Excommunication?
Objection 1: It would seem that schismatics are not rightly punished with excommunication. For excommunication deprives a man chiefly of a share in the sacraments. But Augustine says (Contra Donat. vi, 5) that "Baptism can be received from a schismatic." Therefore it seems that excommunication is not a fitting punishment for schismatics. Objection 2: Further, it is the duty of Christ's faithful to lead back those who have gone astray, wherefore it is written against certain persons (Ezech. 34:4): …
Saint Thomas Aquinas—Summa Theologica

Whether an Accuser who Fails to Prove his Indictment is Bound to the Punishment of Retaliation?
Objection 1: It would seem that the accuser who fails to prove his indictment is not bound to the punishment of retaliation. For sometimes a man is led by a just error to make an accusation, in which case the judge acquit the accuser, as stated in Decret. II, qu. iii. [*Append. Grat., ad can. Si quem poenituerit.] Therefore the accuser who fails to prove his indictment is not bound to the punishment of retaliation. Objection 2: Further, if the punishment of retaliation ought to be inflicted on one …
Saint Thomas Aquinas—Summa Theologica

Whether the Punishment of Sacrilege Should be Pecuniary?
Objection 1: It would seem that the punishment of sacrilege should not be pecuniary. A pecuniary punishment is not wont to be inflicted for a criminal fault. But sacrilege is a criminal fault, wherefore it is punished by capital sentence according to civil law [*Dig. xlviii, 13; Cod. i, 3, de Episc. et Cleric.]. Therefore sacrilege should not be awarded a pecuniary punishment. Objection 2: Further, the same sin should not receive a double punishment, according to Nahum 1:9, "There shall not rise …
Saint Thomas Aquinas—Summa Theologica

Whether after the Judgment that Takes Place in the Present Time, There Remains yet Another General Judgment?
Objection 1: It would seem that after the Judgment that takes place in the present time, there does not remain another General Judgment. For a judgment serves no purpose after the final allotment of rewards and punishments. But rewards and punishments are allotted in this present time: for our Lord said to the thief on the cross (Lk. 23:43): "This day thou shalt be with Me in paradise": and (Lk. 16:22) it is said that "the rich man died and was buried in hell." Therefore it is useless to look forward …
Saint Thomas Aquinas—Summa Theologica

Whether There Will be a General Judgment?
Objection 1: It would seem that there will not be a general judgment. For according to Nahum 1:9, following the Septuagint version, "God will not judge the same thing a second time." But God judges now of mans' every work, by assigning punishments and rewards to each one after death, and also by rewarding and punishing certain ones in this life for their good or evil deeds. Therefore it would seem that there will be no other judgment. Objection 2: Further, in no judicial inquiry is the sentence carried …
Saint Thomas Aquinas—Summa Theologica

Necessity of Contemplating the Judgment-Seat of God, in Order to be Seriously Convinced of the Doctrine of Gratuitous Justification.
1. Source of error on the subject of Justification. Sophists speak as if the question were to be discussed before some human tribunal. It relates to the majesty and justice of God. Hence nothing accepted without absolute perfection. Passages confirming this doctrine. If we descend to the righteousness of the Law, the curse immediately appears. 2. Source of hypocritical confidence. Illustrated by a simile. Exhortation. Testimony of Job, David, and Paul. 3. Confession of Augustine and Bernard. 4. Another …
John Calvin—The Institutes of the Christian Religion

The Cause and Cure of Earthquakes
"O come hither, and behold the works of the Lord; what destruction he hath brought upon the earth!" Ps. 46:8. Of all the judgments which the righteous God inflicts on sinners here, the most dreadful and destructive is an earthquake. This he has lately brought on our part of the earth, and thereby alarmed our fears, and bid us "prepare to meet our God!" The shocks which have been felt in divers places, since that which made this city tremble, may convince us that the danger is not over, and ought …
John Wesley—Sermons on Several Occasions

Whether at the Coming Judgment the Angels Will be Judged?
Objection 1: It would seem that the angels will be judged at the coming judgment. For it is written (1 Cor. 6:3): "Know you not that we shall judge angels?" But this cannot refer to the state of the present time. Therefore it should refer to the judgment to come. Objection 2: Further, it is written concerning Behemoth or Leviathan, whereby the devil is signified (Job 40:28): "In the sight of all he shall be cast down"; and (Mk. 1:24)* the demon cried out to Christ: "Why art Thou come to destroy us …
Saint Thomas Aquinas—Summa Theologica

Under the Shepherd's Care.
A NEW YEAR'S ADDRESS. "For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls."--1 Peter ii. 25. "Ye were as sheep going astray." This is evidently addressed to believers. We were like sheep, blindly, willfully following an unwise leader. Not only were we following ourselves, but we in our turn have led others astray. This is true of all of us: "All we like sheep have gone astray;" all equally foolish, "we have turned every one to his own way." Our first …
J. Hudson Taylor—A Ribband of Blue

The History Books
[Illustration: (drop cap T) Assyrian idol-god] Thus little by little the Book of God grew, and the people He had chosen to be its guardians took their place among the nations. A small place it was from one point of view! A narrow strip of land, but unique in its position as one of the highways of the world, on which a few tribes were banded together. All around great empires watched them with eager eyes; the powerful kings of Assyria, Egypt, and Babylonia, the learned Greeks, and, in later times, …
Mildred Duff—The Bible in its Making

A Treatise of the Fear of God;
SHOWING WHAT IT IS, AND HOW DISTINGUISHED FROM THAT WHICH IS NOT SO. ALSO, WHENCE IT COMES; WHO HAS IT; WHAT ARE THE EFFECTS; AND WHAT THE PRIVILEGES OF THOSE THAT HAVE IT IN THEIR HEARTS. London: Printed for N. Ponder, at the Peacock in the Poultry, over against the Stocks market: 1679. ADVERTISEMENT BY THE EDITOR. "The fear of the Lord is the beginning of wisdom," and "a fountain of life"--the foundation on which all wisdom rests, as well as the source from whence it emanates. Upon a principle …
John Bunyan—The Works of John Bunyan Volumes 1-3

Seasonable Counsel: Or, Advice to Sufferers.
BY JOHN BUNYAN. London: Printed for Benjamin Alsop, at the Angel and Bible in the Poultry, 1684. ADVERTISEMENT BY THE EDITOR. THIS valuable treatise was first published in a pocket volume in 1684, and has only been reprinted in Whitfield's edition of Bunyan's works, 2 vols. folio, 1767. No man could have been better qualified to give advice to sufferers for righteousness' sake, than John Bunyan: and this work is exclusively devoted to that object. Shut up in a noisome jail, under the iron hand of …
John Bunyan—The Works of John Bunyan Volumes 1-3

The Christian's God
Scripture References: Genesis 1:1; 17:1; Exodus 34:6,7; 20:3-7; Deuteronomy 32:4; 33:27; Isaiah 40:28; 45:21; Psalm 90:2; 145:17; 139:1-12; John 1:1-5; 1:18; 4:23,24; 14:6-11; Matthew 28:19,20; Revelation 4:11; 22:13. WHO IS GOD? How Shall We Think of God?--"Upon the conception that is entertained of God will depend the nature and quality of the religion of any soul or race; and in accordance with the view that is held of God, His nature, His character and His relation to other beings, the spirit …
Henry T. Sell—Studies in the Life of the Christian

There is a Blessedness in Reversion
Blessed are the poor in spirit. Matthew 5:3 Having done with the occasion, I come now to the sermon itself. Blessed are the poor in spirit'. Christ does not begin his Sermon on the Mount as the Law was delivered on the mount, with commands and threatenings, the trumpet sounding, the fire flaming, the earth quaking, and the hearts of the Israelites too for fear; but our Saviour (whose lips dropped as the honeycomb') begins with promises and blessings. So sweet and ravishing was the doctrine of this …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Nature of Covenanting.
A covenant is a mutual voluntary compact between two parties on given terms or conditions. It may be made between superiors and inferiors, or between equals. The sentiment that a covenant can be made only between parties respectively independent of one another is inconsistent with the testimony of Scripture. Parties to covenants in a great variety of relative circumstances, are there introduced. There, covenant relations among men are represented as obtaining not merely between nation and nation, …
John Cunningham—The Ordinance of Covenanting

Nahum
Poetically the little book of Nahum is one of the finest in the Old Testament. Its descriptions are vivid and impetuous: they set us before the walls of the beleaguered Nineveh, and show us the war-chariots of her enemies darting to and fro like lightning, ii. 4, the prancing steeds, the flashing swords, the glittering spears, iii. 2,3. The poetry glows with passionate joy as it contemplates the ruin of cruel and victorious Assyria. In the opening chapter, i., ii. 2, Jehovah is represented as coming …
John Edgar McFadyen—Introduction to the Old Testament

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