No-Amon, a sign.
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" (verse 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 (verse 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" (verse 9). Cato computed the number of Egyptians connected with Thebes at seven millions. Could Nineveh glory in her foreign alliances? So could No-Amon (verse 9). Yet despite all these advantages, No-Amon suffered defeat, and experienced the cruelties attendant thereon (verse 10). The reference is not to the complete destruction of No-Amon, but to the expedition of Sargon against Egypt (Isaiah 20:3, Isaiah 20:4), 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 (verse 11). No power enabling her to withstand the enemy should be available (verse 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 (verse 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 (verse 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
2. National stability is not secured merely by
3. Permanent influence, whether for individuals or for nations, has its foundation laid in righteousness and in the fear and love of God. (Psalms 144:15; Psalms 67:1-7.)—S.D.H.
Human efforts as directed against the Divine purpose.
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 Nahum 3:14 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 (verse 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 (Psalms 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 (Psalms 2:4, Psalms 2:5).
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. (verse 14), but they shall surely be defeated (verse 15), for "the Lord God omnipotent reigneth."—S.D.H.