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" (ver. 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 (ver. 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" (ver. 9). Cato computed the number of Egyptians connected with Thebes at seven millions. Could Nineveh glory in her foreign alliances? So could No-Amon (ver. 9). Yet despite all these advantages, No-Amon suffered defeat, and experienced the cruelties attendant thereon (ver. 10). The reference is not to the complete destruction of No-Amon (which was mainly effected by Cambyses, B.C. 525, and entirely completed by Ptolemy Lathyrus, B.C. 81), but to the expedition of Sargon against Egypt (Isaiah 20:3, 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 (ver. 11). No power enabling her to withstand the enemy should be available (ver. 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 (ver. 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 (ver. 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 (see Stanley's 'Sinai and Palestine,' Introd. 38-45.; Wilkinson's 'Ancient Egypt,' 3:266, 329, 330; Layard's 'Nineveh and its Remains,' 1:6, 7. A voice comes to us from the colossal stature, the decorated palace halls, and the royal tombs of No-Amon; and from the uncovered mounds at Nimrond and Khorsabad, and which seems to say to us:

1. "The Word of our God shall stand forever. (Isaiah 40:8.)

2. National stability is not secured merely by

(1) Strong natural defends;

(2) influential foreign alliances;

(3) vast accumulated treasure;

(4) great military prowess and success.

3. Permanent influence, whether for individuals or for nations, has its foundation laid in righteousness and in the fear and love of God. (Psalm 144:15; Psalm 67.) - S.D.H.

Paxton and others have remarked that there is much difficulty in this passage; but to anyone who has attentively watched the habits of the locusts it is not only plain, but very striking. In the evenings, as soon as the air became cool, at Aheih, they literally camped in the hedges and loose stone walls, covering them over like a swarm of bees settled on a bush. There they remained until the next day's sun waxed warm, when they again commenced to march. One of the days on which they were passing was quite cool, and the locusts scarcely moved at all from their camps, and multitudes remained actually stationary until the next morning. Those that did march crept along very heavily, as if cramped and stiff; but in a hot day they hurried forward in a very earnest, lively manner. It is an aggravation of the calamity if the weather continues cool; for then they prolong their stay, and do far more damage.

(Thomson's "Land and Book.")