which unhappily prev11ils in every age. Concerning this opposition to the Most High and his rule, note-- I. .A.NTAGONIBM TO Gon HAB ITR ORIGIN IN A DEPRAVED HEART. Evil thoughts and vain imaginings, self-sufficiency and self-conceit, revellings and drunkenness, all betoken an evil heart, 11nd these are here associated with tbe action of Assyria. "For thou art vile" (ver. 14); "a wicked counsellor" (ver. 11), etc. So in every age. Men with hearts alienated from all that is true and right desire not the knowledge of his ways, and say unto him, " Depart from us;" and "they set themselves against the Lord, and against his anointed, saying, Let us break their bands asunder, and let us cast away their cords from us" (Pe. ii. 2, 3). II. ANTAGONISM TO GoD REVEALS ITSELF OPENLY IN THE A0TIVE OPERATIONS OF EVIL MEN. As here: 1. Unprincipled leaders are forthcoming (ver. 11). 2. Com- binations are formed. "Though they be entire, and likewise many" (ver. 12); "While they be folden together" (ver. 10). 3. Plots a.re conceived. "They imagine evil against the Lord" (ver. 11). 4. Mischief is wrought. "The yoke" of Assyria was upon Judah, and because of the threatened invasion the hearts of the good Hezekiah and his subjects failed, and were in sore distress. Tbe Assyrians were as "thorns" to J urlah (ver. 10). And so evil men, antagonistic to God and to the principles of his rule, are ever a blight and a curse. III. ANTAGONISM TO GoD 0AN ONLY END IN DEFEAT AND DISHONOUR. In the case of Assyria this discomfiture was: 1. Divinely inflicted. "I will make thy grave" (ver. 14). 2. Sudden-so far as the proud, vaunting Sennacherib and bis hosts were concerned (Isa. xxxvii. 36). 3. Oomplete. "He will make an utter end" (ver. 9). 4. Permanent. "The Lord hath given a commandment concerning thee, that no more of thy name be sown" (ver. 14). "So let all thine enemies p~rish, 0 Lord; but let them that love him be a.s the BUD. when he goeth forth in his might" (Judg. v. 31).-S. D. H. Vers. 8-15.-Spiritual redemption symbolized. The expression in ver. 11, "a wicked counsellor," is rendered in the margin "counsellor of Belia!." "Belial" is nsed in the Old'Testament to indicate sensual profligacy (Judg. xix. 22; xxii.13; 1 Sa.m. ii. 12); and in the New Testament as a. synonym for Satan (2 Cor. vi.15). The term wa.s here (ver. 11) applied to Sennacherib; and the deliverance of Judah from the vanntings and oppressions of this mighty and evil Assyrian monarch described in these verses (8-15) may be taken as serving to illustrate the spiritual deliverance of men. There is thus suggested- !. DELIVERANCE FROM SERVITUDE. Assyria had been a. bitter scourge to Judah. Through the action of his predecessors, Hezekiah found himself the vassal of this heathen power, and his attempts to free himself from the yoke had only resulted in his fetters being fastened the more securely; until now, by Divine interposition, the power of the oppressor was broken (ver. 13). So sin yielded to becomes a tyranny. lt gains an ever-increasing power over its subjects. The fetters of habit become forged about them that they cannot release themselves. There is no slavery like that of sin-only the grace of God can sunder the fetters and free us from the galling yoke; but" made free" thus, we become" free indeed" (John viii. 34---36). II. DELIVERANOE FROM SORROW. " Affliction shall not rise up the second time " (ver. 9); "Though I have afflicted thee, I will afflict thee no more" (ver. 12). The promise was conditional. The people humbled themselves before God in penitence, and it was implied that they should not be afflicted again if they continued in God's ways. In this they failed-the reformation proved but partial; still, God never afflicted then;. again through Assyria.. So suffering is disciplinary, and "ma.de free from sin" there accompanies this deliverance from sorrow. The character of life's trials become changed to the good ; they 11re not looked upon a.s harsh inflictions, but as lovingly designed by the All-wise and All-gracious. III. DELIVEBANOE RESULTING IN PRIVILEGE. "0 Judah, keep thy solemn feasts, perform thy vows" (ver. 16). Whilst under the yoke of Assyria., there had been the restriction of their religious privileges, but now these could be renewed and enjoyed without restraint, 11nd the r11nsomed of the Lord could return to Zion with songs, and pay their vows unto the Lord, and keep the sacred festivals. Spiritual free,lum is NAHUM, C 18 TIIE BOOK OF NAHUM, [ou, r. 1-16.
with e. view to holy and joyous service, The Eme.ncipator beoomee enthroned in the bee.rte of the enfranchised; they love him supremely; hie service is their delight; they become bound to him in loving loyalty and devotion for e\rer, .. lV. DELIVERANCE_ PROCLAIMED IN THE SPIRIT OF HOLY GLADNESS, (Ver. 16.) Let the countene.n()(> be lighted up with joy as the announcement of the" good tidings" is made. \X.-.it,h a gla.d heart let the proclamation be published tho.t, through the abounding mercy e.nd grace of God, it is possillle for sinful men to become delivered from condemnation e.nrl freed from the slavery of sinful habit, and to soar to that hio-her e.nd holier realm where God is, and to exchange the miserable chains of evil for those golden fetters which only bind to the holy and the heavenly. Thero oe.n be no more exalted or joyous ser'l'ice than that engaged in by the me.n who ste.nde upon the mountains ringing this great bell, the.t, guided by its sound, the imperilled traveller may make his way across the snowy wastes, to find in Christ a sure and safe retreat from the storm and tempest. "Behold upon the mountains," etc. (ver, 15; Isa, xl. 9).-S. D. H. '