The Lord is slow to anger, and great in power, and will not at all acquit the wicked. These words suggest two thoughts concerning God's patience.

I. HIS PATIENCE ALWAYS IMPLIES GREAT POWER. "The Lord is slow to anger, and great in power." This is a remarkable expression. It seems as if the prophet meant, God is "slow to anger" because he is "great in power;" if he had leas power he would be less patient. A man may be "slow to anger," slow to deal out vengeance, because he lacks power to do so. But God is "slow to anger" because he has abundance of power. In order to see the power revealed in his forbearance towards sinners in this world, think of four things. I. His exquisite sensibility. There are some men "slow to anger" because they have not the susceptibility of feeling an insult or offence; their patience, such as it is, is nothing but a natural stoicism. Many men are lauded for their calmness under insults, who are rather to be pitied for their natural insensibility, or denounced for their moral callousness. But the great God is ineffably sensitive. He is sensibility itself. He is love. He feels everything. Every immoral act vibrates, so to speak, on his heart chord; and yet he is "slow to anger."

2. His abhorrence of sin. It is the "abominable thing" which he emphatically hates. His whole nature revolts from it. He feels that it is antagonism to his will and to the order and well being of the universe.

3. His provocation by the world. Multiply the sins of each man in one day by the countless millions of men that populate the globe; then you will have some conception of the provocation that this God of exquisite sensibility, of an ineffable hatred to sin, receives every day from this planet. One insult often sets man's blood ablaze. Surely, if all the patience of all the angels in heaven were to be embodied in one personality, and that personality were entrusted with the government of this world for one day, before the clock struck the hour of midnight he would set the globe in flames.

4. His right to do whatever he pleases He could show his anger if he pleased, at any time, anywhere, or anyhow. He is absolutely irresponsible. He has no one to fear. When men feel anger there are many reasons to prevent them from showing it; but he has no such reason. How great, then, must be his "power" in holding back his anger! His power of self-control is infinite. "He is Slow... to anger, and of great power." "The Lord is not slack concerning his promise, as some men count slackness; but is long suffering to usward, not willing that any should perish, but that all should come to repentance" (2 Peter 3:9).

II. HIS PATIENCE PRECLUDES NOT THE PUNISHMENT OF THE IMPENITENT. "And will not at all acquit the wicked." That is, the impenitent wicked. However wicked a man is, if he repents he will be acquitted. "Let the wicked forsake his ways, and the unrighteous man his thoughts," etc. (Isaiah 55:7).

1. To "acquit" the impenitent would be an infraction of his law. He has bound suffering to sin by a law as strong and as inviolable as that which binds the planets to the sun. "The wages of sin is death;" "Sin, when it is finished, bringeth forth death." Sin leads to ruin: this is a law.

2. To "acquit" the impenitent would be a violation of his word. "The wicked shall be turned into hell, with all the nations that forget God;" "Unless ye repent, ye shall all likewise perish;" "I will laugh at your calamities, and mock when your fear cometh."

3. To "acquit" the impenitent would be to break the harmony of his universe. If inveterate rebels and incorrigible sinners were acquitted, what an impulse there would be given in God's moral empire to anarchy and rebellion!

CONCLUSION. Abuse not the patience of God; nay, avail yourselves of it. While he forbears, and because he forbears, repent! "Despisest thou the riches of his goodness and forbearance and long suffering; not knowing that the goodness of God leadeth thee to repentance?" (Romans 2:4). - D.T.

This and similar passages address themselves directly to our fears. The term "fear of God" in Scripture, does not always bear the same meaning. Them is a filial fear, and them is a servile fear. Servile fear gives place to filial when God becomes known to us as our reconciled Father in Christ. We begin with the dread of God. The dread drives us to the Cross. Mistakes are often made as to that fear of God which we denominate servile. Christians are afraid of fear, looking with suspicion on any part which fear may have had in moving them to forsake evil ways, as if it were a base and ungenerous agent, which ought not to have had share in the great work of conversion. Whilst so much of the Bible speaks of fear, fear cannot be without its use in religion.

I. WHAT MISAPPREHENSION MAY THERE BE IN REFERENCE TO THE USE OF FEAR? Noah, in preparing the ark, is said to have been "moved with fear." It was dread of impending wrath. Fears may rightly move us to genuine and acceptable repentance. We are so constituted as to be just as accessible through fear as through hope. We feel that with the great mass of men we can make no way without appealing to their fears. Men must commonly be wrought upon by fear through what they are incurring rather than through what they are losing. We must come down upon them with tidings of disaster. Let a man continue his struggles and his endeavours even though he feel actuated only by fear, and in due time other motives shall gain sway in his breast.

II. THE LEGITIMATE USE OF SUCH AWFUL DENUNCIATIONS AS THESE IN THE TEXT. Or the way in which threatenings ought to be employed by the preacher. St. Paul says, "Knowing the terrors of the Lord, we persuade men." Neither should the engine of terror be otherwise used by the present ministers of Christ. Threatenings are to be employed as inducements to the laying hold on the succour provided by Christ,

(H. Melvill, B. D.)

NahumBashan, Carmel, Lebanon, NinevehAbide, Anger, Apart, Asunder, Broken, Burning, Endure, Fierce, Fierceness, Fire, Fury, Heat, Indignation, Loose, Open, Passion, Poured, Riseth, Rocks, Shattered, Stand, Thrown, Undergo, Wrath1. The majesty of God in goodness to his people, and severity against his enemies.

Nahum 1:6

     1025   God, anger of
     4354   rock
     5484   punishment, by God

Nahum 1:1-6

     5203   acquittal

Nahum 1:5-6

     4027   world, fallen
     4254   mountains

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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