In engaging in work for God, the worker must not be unmindful of the terrible consequences resulting from despising the riches of Divine mercy and grace. There is, assuredly, such a thing as retribution following a course of alienation from God's ways. It must be so. The very love of God renders the punishment of the ungodly absolutely essential. Objectors sometimes point to the scriptural teaching concerning the future of the impenitent as indicating that the God of the Bible is unlovely and severe. But surely, where there is love there will also be found regard for justice. There is a mawkish sentimentalism about the teaching which dwells upon the love of God to the exclusion of all regard for his rectoral character. There is much of this teaching prevalent today. It is the recoil from extreme Calvinism, and, as is usual in such eases, the very opposite extreme is reached. It is impossible to indicate the extent to which the intense sense of God possessed by the Reformer of Geneva gave strength to his work; and let God be realized by us as "infinite Justice, infinite Love, and infinite Truth, blended in one indivisible ray of whitest light," and the thought of his all-embracing sovereignty and wise and perfect administration will be found full of comfort and inspiration to our hearts. And so long as he is righteous, sin, unrepented of and unabandoned, must be followed by bitter results; and hence, whilst joyfully proclaiming "the acceptable year of the Lord," we must also declare the coming of "the day of vengeance of our God." In these verses -

I. LIGHT IS CAST UPON THE NATURE OF THE DIVINE VENGEANCE. Our conceptions of the Divine Being are sometimes assisted by our ascribing to him certain characteristics belonging to the children of men. Analogy, however, in this direction must not be pressed too far, or we may be led to form very erroneous views concerning our God. We have in these verses a case in point. Nothing is more strongly to be condemned in men than the cherishing by them of the spirit of jealousy and of vengeance; yet this is here ascribed to God. "The Lord is jealous, and the Lord revengeth," etc. (ver. 2). But then "jealousy" and "vengeance" mean something very different when applied to man from what is intended when the same terms are used in reference to God. By jealousy on the part of man we understand envy, but by the same word in reference to God we are reminded of his regard for the maintenance of truth, his holy concern for the upholding of righteousness. And by vengeance on the part of man we understand revenge, a determination that satisfaction shall be given for the injury we consider has been done to us; whereas the same word as applied to God carries with it no such idea of vindictiveness, but simply a pure desire that the cause of justice and rectitude may be established and secure complete vindication. Since this brief book of prophecy has almost exclusive reference to the Divine judgments to fall upon the Assyrians, it is all-important that we clearly understand at the outset that Divine vengeance has absolutely no malice in it, and is ever exercised in the maintenance of righteousness. This is indicated in the next verse in three particulars (ver. 3).

1. The Divine slowness. "The Lord is slow to anger." Vindictiveness will not brook delay; human vengeance reckons with its victims at the earliest moment; revenge burns; passion rages; but the Divine vengeance delays, that perchance, through penitence, the blow may not be required to fall.

2. The restraining of Divine power. Man, cherishing the spirit of vindictiveness, sometimes lingers because conscious of his want of power to inflict the penalty; but God "great in power" (ver. 3) restrains his might, holds back his avenging hand, that "space for repentance" may be given, and the fact be made manifest that he "desires not the death of the wicked."

3. The Divine concern for the maintenance of his pure Law. "And will not at all acquit the wicked" (ver. 3). His vengeance is not vindictive, but is exercised in order that the supremacy of his holy Law may be asserted. He has graciously made provision for the forgiveness of sin and the salvation of transgressors from condemnation (Romans 8:1), and they who wilfully persist in iniquity must bear the consequences, which will light upon them, not because God is vindictive, but because the honour of his pure Law must be sustained.

II. THIS ASPECT OF THE DIVINE CHARACTER IS SET FORTH IN GRAPHIC IMAGERY. (Vers. 3-6.) For sublimity and grandeur this passage stands unrivalled. The Divine vengeance is presented to us here:

1. In its irresistibleness. Like the whirlwind, it sweeps everything before it (ver. 3).

2. In its terribleness. In vivid symbolical language all nature is represented as full of terror at the Divine manifestations (ver. 5).

3. In its destructiveness. Desolation is brought about - the sea and the rivers are dried up at the rebuke of the Lord; the rich pastures of Bashan, the beautiful gardens of Carmel, and the fragrant flowers and fruitful vines and stately trees of Lebanon languish (ver. 4); as a devouring fire this vengeance consumes in every direction (vers 5, 6); yea, so mighty is it that the very rocks crumble to pieces when it is put forth (ver. 6).

III. THIS VIEW OF OUR GOD IS PRESSED HOME UPON OUR HEARTS BY EARNEST INQUIRY. "Who can stand before his indignation? and who can abide in the fierceness of his anger?" (ver. 6). The design of the questions is to quicken conscience. They contain and suggest the answers. Humbled in the very dust of self-abasement, we cry, "Enter not into judgment with thy servants, O Lord; for in thy sight shall no man living be justified" (Psalm 143:2). - S.D.H.

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.)

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.)

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.)

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.)

NahumBashan, Carmel, Lebanon, NinevehAdversaries, Angry, Avenger, Avenges, Avengeth, Avenging, Care, Enemies, Filled, Foes, Full, Furious, Fury, Gives, Haters, Honour, Jealous, Keeps, Maintains, Possessing, Punishment, Reserves, Reserveth, Revengeth, Sends, Takes, Taketh, Vengeance, Watching, Wrath, Wrathful, Wrong, Zealous1. The majesty of God in goodness to his people, and severity against his enemies.

Nahum 1:2

     1185   God, zeal of
     5493   retribution
     5762   attitudes, God to people
     8773   jealousy

Nahum 1:1-6

     5203   acquittal

Nahum 1:2-3

     1310   God, as judge
     5790   anger, divine
     6173   guilt, and God

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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