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TRHCK THROUGH THE RIRLE
2?y G. CHTIPRELL MORGAN, Westminster Chapel, London, England.
Appearing Hbery Week During 1907. (Copyright American Serial Hights applied Tor by The Golden 91 ge Publishing Co. All Hights Heserbed.)
NAHUM THE VINDICATION OF VENGEANCE.
I
A. Verdict of Vengeance. 1. B. Vision of Vengeance. ii. C. Vindication of Vengeance, lii.
I. Subject and Method. 1 I. Preliminary Declaration 1, 2 I. Vice declared and Vengeance. 1-3
11. Jehovah. 2-8 11. The Vision of Vengeance 3-10 11. Vice described and Vengeance.
4-7
ill. The Verdict. 9-14 111. The Prophet’s Exultation 111. Vice dissected and Vengeance.
11-13 8-17
IV. The Cry to Judah. 15 IV. Vice destroyed. 18, 19
THE PROPHECY OF NAHUM.
OTHING more is known of the prophet
Nahum than is declared in the title.
He was a native of Elkosh, but this
town cannot be located with any cer
tainty. Some place it in Assyria, and
defend this by the traditions and by his
evident acquaintance with local terms.
Some place it in Palestine, and quote
his references to Lebanon, Carmel and
N
Bashan. The location is uncertain and unimpor
tant.
The date of the prophecy must have been after
the fall of Thebes, B. C. 663 (see iii. 8, where No
amon refers to Thebes), and before the fall of
Nineveh, B. C. 606. This is sufficiently definite,
and there is practical unanimity concerning the
date. There is suggestiveness in the meaning of
the prophet’s name, which signifies “the full of
exceeding comfort.”
At the time of the utterance of the prophecy the
Northern Kingdom had been destroyed, and the
ten tribes were dispersed. The prophet’s message
was to Judah, and it was delivered almost certainly
during the days succeeding Hezekiah’s reign, and
probably in close connection with Manasseh’s re
turn from captivity. The Assyrian power was at
its very height, and the descriptions given r.f it re
veal its arrogance and habitual oppression of others.
Nahum was not sent to Nineveh as Jonah was.
The time of such opportunity for her was forever
passed. The message of Nahum was that of the
full end determined. Tt was a declaration of the
vengeance of God upon Nineveh, and may thus be
divided: The Verdict of Vengeance (i.). The
Vision of Vengeance (ii.). The Vindication of
Vengeance (iii.).
A. THE VERDICT OF VENGEANCE.
The prophet preceded the announcement of the
verdict by a section dealing wholly with Jehovah
Himself. In this we find, first, a declaration of
His character, then a revelation of His maj
esty, and finally the affirmation of this meth
od. As to His character, He is a God of ven
geance, and yet the central fact of His nature is
that He is slow to anger. Under the figure of a
storm the prophet set forth the overwhelming ma
jesty of Jehovah. The description of the storm
moves in two sections —a hurricane on the sea, a
simoon over the land. He finally described the
method of God. Toward His friends He is “good,
a stronghold.” Toward His foes “He will make
a full end.”
Having thus set forth the majesty of Jehovah,
the prophet proceeded to declare His verdict con
cerning Nineveh. Addressing himself to Nineveh,
he inquired. “What do ye imagine against the
Lord?” This hints at the deepest sin of Nineveh,
namely, that she had set herself up wilfully against
the power of God. Tn answer to his own question
Nahum affirmed the irresistible nature of the judg
ment which must fall upon the city, and finally
made his central charge against her: “There is one
gone forth out of thee, that imagineth evil against
the Lord, that counselleth wickedness.” This
charge infall probability referred to the blasphemous
boasts of Sennacherib chronicled in Tsaiah xxxvi.-
18-20, and xxxvii. 10-13, As other prophets had
The Golden Age for October 10, 1907.
summoned the nations to attend to God’s contro
versy with Israel, Nahum addressed himself to the
chosen people, declaring that the yoke of Assyria
should be broken.
The last word in this first section is one which
was addressed to Judah. The verdict of vengeance
on Nineveh was an evangel to Judah.
B. THE VISION OF VENGEANCE.
Having thus announced the verdict the prophet
proceeded to describe the process of vengeance. He
declared that the “hammer” had come up against
Nineveh, and ironically advised her to prepare.
He then gave in detail the process of Nineveh’s
destruction. The interpretations of this description
greatly differ. I suggest that it falls into three
clearly defined parts. First the conflict (3-5).
Secondly, the conquest (6-9). Finally, the con
summation (10). The picture of the conflict is a
graphic one. We first see the attacking army out
side the walls: then the defending host within the
city. The battle itself is next described. The con
quest of the city is secured by the act of God, “The
gates of the rivers are opened.” It is interesting
to remember that Diodorus Seculus mentions an
old prophecy that the city would never be taken
until the river became its enemy. He moreover de
clared that during an enemy’s attack the river
burst its banks and washed away the wall for twen
ty stadia. Continuing, Nahum described the city
under the figure of a woman and her attendants.
They flee and the enemy capture the spoil. Finally
the consummation of judgment was announced.
Nineveh “is empty, and void, and waste.” The
utter collapse of the people was set forth in figura
tive language. “The heart melteth” indicates the
failure of inward courage. “The knees smite to
gether” indicates the failure of outward courage.
The anguish in the loins, the resulting agony; and
the faces waxed pale, the ultimate death.
The prophet then immediately broke forth into
exultation. The den of the lions was gone, all the
cruelty of Nineveh was at an end. He, moreover,
recognized this as the righteous act of God. It
was His act of vengeance. He was against Nine
veh, therefore the overthrow was complete.
0. THE VINDICATION OF VENGEANCE.
This last movement of the prophecy is devoted
wholly to the vindication of Jehovah in His action
with regard to Nineveh, and is a fitting defence of
the introductory declarations concerning His charac
ter. Here in detail vice and vengeance are shown
in their inter-relation, the first being the reason of
the second, and the second, therefore, the inevitable
result of the first. There are four movements in
this final message.
In the first vice is declared and vengeance also.
The prophet described Nineveh as a “bloody city,”
evil and cruel. A graphic description of vengeance,
consisting of seven illustrations, followed.
In the second movement be more particularly de
scribed both the vice and the vengeance. The na
tional method had been that of whoredom, that is,
idolatrous practices; and witchcraft, that is, de
ceptive methods. The national influence had been
that of selling nations and families. Jehovah’s ven
geance was then described, and its unquestioned
righteousness, in the inquiry, “Who will bemoan
her! whence shall I seek comforters for thee!”
In the third movement vice and vengeance were
dealt with in yet greater detail. Addressing himself
to Nineveh, Nahum inquired, “Art thou better than
No-amon!” The argument being that .No-amon,
or Thebes, which was not so corrupt as Nineveh, had
been destroyed, and that notwithstanding her
strength; how much more certain was the destruc
tion of Nineveh in view of her greater corruption.
In the case of Thebes strength had been of no avail.
In the case of Nineveh her corruption had cancelled
her strength. The vengeance of Jehovah was then
set forth as proceeding from the outlying country
to the very centres of the national life. First the
outer fortresses are captured, then the gates of the
land and the approaches to the capital, until finally
the city itself is seen in a state of siege, and both
the commercial and governing centres are de
stroyed.
The last section is a weird declaration of the de
struction of Assyria. The shepherds, the nobles
and the people are dealt with in judgment. The
universal verdict agrees as to the righteousness of
the judgment. There is to be no healing, and be
cause of the universal oppression exercised by As
syria, there will be great rejoicing over her down
fall.
The message of Nahum was to Judah, and if de
livered in the period of the reformation under
Manasseh, it was singularly appropriate- as a mes
sage of encouragement and of solemn warning.
Coming back from Babylon, it was probable that
the hearts of the people were fearful lest their old
enemy Assyria should trouble them again. This
message of Nahum would greatly strengthen and
assure them, as it taught that Jehovah was still
actively governing and was on the side of those
returning to loyalty.
Coming back from captivity in repentance for
past sins, a solemn warning was thus uttered against
repentance which was evanescent. Nineveh had re
pented under the teaching of Jonah and had been
restored, but having returned to her sins the day
of repentance was passed, and doom was deter
mined. Jehovah is slow to anger, but He can by
no means clear the guilty.
81 8B
Christian Science and the El illy Goat.
A prominent Washington society matron, who
has become a convert to Christian Science, was en
deavoring to instruct her little boy, nine years old,
in the new cult. She had taken him into the coun
try for a visit this summer, and, being a town-bred
child, Harry was delighted with the various beasts
and birds on the farm, but the most fascinating of
them all was a plump billy goat, of whose amiabil
ity, however, he entertained grave doubts.
“Mamma,” said Harry, one morning, “I want
to go and feed the chickens, but I’m ’fraid to pass
the billy goat on the road.”
“My dear,” answered his mother gently, “I have
told you there is no such thing as fear, have I
not! ’ ’
“Yes, mamma.”
“And that God knows the billy goat will not hurt
you! ’’
“Yes, mamma.”
‘‘l know the billy goat won’t hurt you, Harry,
and you know it also. So, go and feed the chick
ens, and don’t be afraid.”
“Yes. mamma,” returned Harry, with a sigh,
“God knows and you know, and I ’spose, I
know; but what I want to find out is, does the
billy goat know?”
* H
Perhaps True.
The sculptor was working on a statue of Melan
choly.
“May I ask what you are doing!” inquired the
visitor.
“Cutting a sorry figure,” said the sculptor,
icowling at him. — Chicago Tribune.
