Chap. 5 Divine Design.—27. Nahum Malachi
As Micah on a small scale noticed both Babylon and the Assyrian which Isaiah presented much more fully, Nahum is occupied only with Nineveh and its chief before the world-powers were ordained. For such was the order historically, as prophetically it will be the inverse. (Compare Isa. 13 and 14 with Mic. 4:55For all people will walk every one in the name of his god, and we will walk in the name of the Lord our God for ever and ever. (Micah 4:5)) For what answers to Babylon, the imperial Beast or fourth empire revived for judgment at the consummation of the age, will meet its doom before the Assyrian comes up with the external nations for final destruction when Israel shall be owned of Jehovah; but the reign of righteousness and peace is not yet fully established. Who can deny the special place designed for Nahum as to Nineveh, any more than the peculiar task given to Obadiah as to Edom?
Nahum was a Galilean like Jonah; and if the latter was sent long before to warn the haughty Gentile, and on repentance to defer the judgment in divine mercy, the former was given, on its raising its head still more proudly, to pronounce Jehovah's indignant vengeance, however slow to anger; for He is as great as He is good. In vain went forth out of Nineveh one that imagined evil against Jehovah, a counselor of Belial. He will make a full end—trouble shall not rise a second time; as Sennacherib proved, his yoke broken, His people's bonds burst, out of the house of the Assyrian's god, graven and molten images cut off, and his grave prepared. The scourge finally past is followed by the enduring peace of His people (chap. 1).
What more superb than the lifelike graphic sketch of the dashing in pieces (chap. 2)? But all ends, not in Jerusalem taken, but in Nineveh and its palace melting away in its own rivers which burst the gates, the converse of Babylon's later fate. The lair of the lions would be an utter ruin, instead of a terror (chap. 3). Nineveh was no better than Thebes, or No-Amon; there is no healing of her breach.
Habakkuk begins by complaining of the evil in Jehovah's people, when he is reminded of the marvelous work He wrought in using the Chaldeans in their proud self-seeking energy to chastise them. This turns his complaint against the wicked swallowing up one more righteous, and withal sacrificing to his net and burning incense to his drag (chap. 1). Can any hesitate to own distinctive design here?
The prophet waits for His word, and Jehovah's answer comes so plainly that the runner may read it. The just shall live by his faith, before public deliverance is given. If God is patient, His people may well be. All the iniquity was seen and felt: retribution would come at an appointed time. The peoples labor for the fire, and the nations weary themselves in vain. For the earth shall be filled with the knowledge of the glory of Jehovah (not of the gospel, which appeals to faith now for heaven), as the waters cover the sea. The Babylonian capturing would be to no purpose any more than their famous building; and their intoxication of others for deceit as of themselves would end in shame, like their idolatries: Jehovah is in His holy temple above, whatever the state of His house on earth. Silence! (chap. 2)
His prayer follows in chap. 3 and the power that will make itself seen, heard, and felt, rises for his soul, as he recalls His deliverance of old, though but partial, as He had only Israel in view, not yet Messiah and the new covenant. He anticipates the triumphant lot of Israel, as is already seen, no less than the downfall of their foes; but he ends with the faith that waits, though not a sign meanwhile appears (chap. 3).
Is Zephaniah one whit less distinctive? Is he not beyond mistake occupied from first to last with the day of Jehovah on Jerusalem? But the land and the Jewish remnant are fully in view for that day. The reign of the last pious king did not hinder or defer it; for the general advance in evil revolt would be all the surer when that check vanished. Divine judgment must clear away all offenses that righteousness by grace may flourish. Hardly any truth is more repulsive to haughty and lawless Christendom than the Lord's unexpected dealing with the living, though every one in word confesses that He is coming to judge the quick as well as the dead. Who can wonder that idolatrous Jews decried it? It is the becoming answer of our prophet to all questions. If Jehovah must judge His people, all the world must bow, no nation can escape. What Nebuchadnezzar did was but the earnest of a great and complete judgment; yet Jehovah could not but begin with His land, people, and city, as in chap. 1.
In chap. 2 a remnant is looked for, the meek, that they may be hidden in that day which overtakes the guilty mass. There is indeed and for the same reason the doom of the Philistines, of Moab, and of Ammon. But not the neighbors only; He will famish all the gods of the earth: and Assyria with its great city Nineveh shall fall into desolation.
Chap. 3 returns to Jerusalem unsparingly. But from ver. 8 he shows Jehovah rising to pour His indignation upon the nations and kingdoms in all the earth. Then will He turn to the peoples a pure language that they may all call on Jehovah's name and serve Him with one consent. And His dispersed shall return, suppliant and accepted, afflicted and poor, but unrighteous and deceitful no more. Assuredly it is a day yet future, when none shall make them afraid. From ver. 14 he calls on the daughter of Zion to exult, Israel to shout. Jehovah is their king and in their midst, having taken away their judgments and cast out their enemy. “He will rejoice over thee with joy; he will rest in his love; he will exult over thee with singing.” Praise and fame He will make in all the lands of their shame when He gathers and turns again their captivity before their eyes. It is wholly distinct from the gospel or the church.
The three prophets that remain were after the Return, and thus differ from all before. The house of God, lowly as it might be, was a great test for their lukewarm state. Haggai was sent to awaken their zeal: not God's providence, however it might work, but Jehovah's word. Difficulties arose; and they left off to build. It was not the time, said they. “Is it time for you to dwell in your wainscoted houses, while this house lieth waste?” replies the prophet, as he points out how their efforts came to failure under His hand Who bade them, “Consider your ways.” But there were who heard Zerubbabel and Joshua, and others of opened ear; and Jehovah's messenger declared on His part, I am with you, saith Jehovah; and they came and worked for Jehovah's house (chap. 1).
Near a month after the word came to such as had ears to hear, abating any disappointment from comparison with the house in its former glory: Be strong, for I am with you. “For thus saith Jehovah of hosts: Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry [land]; and I will shake all nations, and the desire of all nations shall come; and I will fill this house with glory, saith Jehovah of hosts. The silver is mine, and the gold is mine, saith Jehovah of hosts. The latter glory of this house shall be greater than the former, saith Jehovah; and in this place will I give peace, saith Jehovah of hosts (vers. 6-9).” Could any answer be more assuring or glorious? Some believed it then, we may trust, to their blessing: do men who call themselves Christians believe it now? Whatever measure of application it had when Christ came the first time, Heb. 12 leaves no doubt that its fulfillment awaits the second advent. It may be observed how carefully the house is viewed as one till then. Render therefore as in the Sept., “the latter glory of this house,” not “the glory of this latter house.” It has unity in His eyes.
The third message turns on holiness according to the law. Things ordinary are not sanctified by the touch of what is holy; though the holy becomes unclean by contact with defilement. Such the prophet declares this people and every work of theirs—unclean. Yet they are told to consider from this day that, instead of smiting as before, Jehovah would bless them (vers. 10-19).
On the same day came a fourth word, in which Jehovah says, “I will shake the heavens and the earth, and I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the nations, and I will overthrow the chariots and those that ride in them, and the horses and their riders shall come down, every one by the sword of his brother,” vers. 21, 22. It is the judgment of the quick, or at least that part which relates to the nations that gather against Israel; it is after the destruction of the Beast and his vassal kings and armies whom the Lord destroys by His appearing. Zerubbabel seems taken as a shadow of great David's greater son in the verse following. A strange critic would he be who fails to discern Haggai's special place, and a faithless one who questions his divine inspiration.
No less distinctive is the work given to Zechariah, who alone approaches in his earlier visions to the apocalyptic character of Daniel among the four so-called greater prophets. But unlike Daniel he is occupied with Jerusalem, and launches out in his later visions to the open and magnificent scenes of universal glory under Jehovah-Messiah for all the earth. If all peoples and all the nations assemble against Jerusalem even in the day of Jehovah, He will go forth and fight with them and smite all their adversaries; and it shall be that all that are left of all the nations which came up against her shall go up from year to year to worship the King, Jehovah of hosts, and to celebrate the Feast of Tabernacles. It is the day of His manifested supremacy in the midst of Israel, and clearly as yet to be fulfilled. What circumstances among the returned remnant gave the prophet an existing groundwork? Did the book come from God? or is it a human dream? That the writer could begin with prose, and rise to poetical style when called for later is no great marvel.
After aggrieved appeal in the preface of chap. 1:1-6, the youthful prophet saw (as in the rest of the chapter) the vision of the administering powers of the three empires under the symbol of red, bay, and white horses; for the first empire had passed away and the provisional return to the land had already been a fact for some 18 years. Next he saw four horns, powers which had scattered Judah, Israel, and Jerusalem, as well as four smiths to cast out those Gentile horns. Chap. 2 presents a man with a line to measure Jerusalem; for if Jehovah was jealous over the feeble remnant, He also looks on to the time when He would be the glory in their midst; and a song quite as lofty as any afterward follows. In chap. 3 is solved by grace the question of fitness for His presence, though the high priest represents also their responsibility meanwhile. But the Branch or Sprout is promised, Who will be the true Stone of Israel, when their iniquity shall pass away, and communion shall abound. The vision of order and holy power in testimony follows in chap. 4, in its measure of light then, but complete only when He reigns Who combines royalty and priesthood. Chap. 5 gives two visions of judgment which must be: the flying roll against iniquity in Israel toward man and toward Jehovah; and the ephah with the woman (this is wickedness, or demoralizing idolatry) carried off to Shinar, its source, for its dwelling-place. After the vision of the four chariots in chap. 6, representing the external powers in divine providence, comes the word of Jehovah on the occasion of gifts from those of the captivity, to make crowns, one of which was to be set on Joshua, again looking on to the Branch Who should build the temple of Jehovah emphatically, bearing the glory, sitting and ruling upon His throne, a priest thereon, when the counsel of peace should be between Them both. What believer can mistake the special design of this?
Chaps. 7 & 8 seem transitional. Such fasts as those in the captivity would not do: Jehovah claimed righteousness and mercy, not oppression and evil-mindedness, for which He had scattered them. Returned to Zion He would restore and bless to the full, as He will yet. Fasts will yield to feasts; and peoples come to Jerusalem as they never yet have done, whatever the application of intermediate condition then.
Then we have “the burden of the word of Jehovah” in chap. 9. Not only will He defend His house against surrounding foes, but Zion's King will come in humiliation, notably and to the letter fulfilled, but going on to the day when Ephraim, as well as Jerusalem, shall behold His judgments issuing in peace to the nations and dominion everywhere. How could such a future be before the prophet without kindling the fire of hope so assured? And this is pursued through chap. 10.
But in 11 comes a change to pathos and grief, as Christ's rejection passes before his spirit, and the retributive usurpation of Antichrist. Then another “burden” is heard concerning Israel; and besieged Jerusalem becomes a burdensome stone, as never yet, “to all peoples.” (chap. 7:3); and David's house and Jerusalem's inhabitants shall be objects of grace in true repentance; and a fountain to cleanse those who may look to Him Whom they pierced shall be opened in that day (chap. 8). Then shall the very names of idols, and prophets with the unclean, pass out of the land; and Christ is again recalled, wounded in the house of His friends, albeit Jehovah's Shepherd, the Man Who is His fellow. Scattering is thence justly predicted, though not without protection for the little ones. But again we are in presence of the final crisis (8, 9), which is too plain in chap. 14 save for obstinate unbelief. There is a final capture of Jerusalem in part when all the nations join to assail it; but Jehovah then decides all. (Compare Psa. 48 Isa. 29 & 66). Subjection to Him is the glorious and blessed result.
The brief prophecy of Malachi has its specific moral traits, exactly suited to Jehovah's final call to the Jew in view of His messenger to prepare the way, and of the Lord suddenly coming to His temple. He denounces irreverence, corruption, fraud, and profanity in the returned, but looks for a remnant, and is sure of divine faithfulness to purpose and promise. Jehovah's name shall be great among the nations when His kingdom comes. What is Israel now? What the priests are as in chap. 2. All hung on Jehovah's coming; but He will judge as well as purge (chap. 3). Meanwhile those that fear Him have the resource of His name and shall be His peculiar treasure; as He will discern the wicked too. For His day comes as a furnace for the wicked, but with healing for those that are His, who also shall tread down the wicked. It is for Israel in that day, not the heavenly church, though we should profit by all the word (chap. 4). Thus He recalls the law of Moses, and promises Elijah before that day, to turn the hearts of the fathers to the children, and of the children to their fathers, lest His coming should bring not blessing but curse, as the first man entails.