Nahum

Nahum

The name Nahum means "comforted" (compare Nehemiah, "the Lord comforts"). The theme of his prophecy is the destruction of Nineveh, chief city of the Assyrians, one of Israel's perennial enemies. Nineveh's demise would have brought comfort to Judah and to all victims of Assyria's ruthless imperialism (see introduction to Jonah).

Nahum's association with the village Elkosh (1:1) tells us little about him because its location is uncertain. Although the name Capernaum may come from the Hebrew for "village of Nahum," 1:15 may imply the prophet was from Judah, a likelihood supported by tradition. Some have suggested Nahum was a northern Israelite exile living in Assyria who sent his prophecy to Judah. The prophecy seems to have been delivered in writing rather than orally (the word "book" in 1:1 and the partial acrostic in 1:2-8), perhaps the reason we do not hear of his suffering for his anti-Assyrian ideas. One tradition even locates Elkosh in Assyria (modern Al Qosh, near ancient Nineveh in Iraq).

The prophecy may be dated with assurance before Nineveh fell to the Medes and Babylonians in 612 b.c., since the book is a prophecy of its destruction. Since Nahum assumes an apparently strong Assyrian empire that had Judah firmly in its grip (see 1:12-13), the time of writing was before that empire began to erode, as it did during the last decade of Ashurbanipal's reign (668-626 b.c.) and especially after his death. Perhaps signs could have been seen even earlier, because Ashurbanipal exhausted Assyrian resources quelling a long bloody revolt in Babylon that began in 652.

Nahum's prophecy must also be dated after the almost impregnable city of Thebes (i.e., Luxor, which had stood unviolated for one thousand years) was sacked by the Assyrians in 663 b.c., furnishing Nahum with an object lesson of Nineveh's own vulnerability (3:8-10). The effect of that illustration would have lessened over time, especially as Thebes began to be reestablished as a cultural center in Egypt (see Jer. 46:25; Ezek. 30:15-16). Manasseh, who ruled Judah from 687 to 642 b.c. (see 2 Kgs. 21:1-18), probably submitted to Assyrian sovereignty on the occasion of that Egyptian campaign. After a long career as one of Israel's most wicked and idolatrous rulers, he rebelled against Assyria, probably during the Babylonian revolt, and was taken captive to Babylon (likely just after the revolt was ended about 648 b.c.). There he repented of his rebelliousness, not only against Ashurbanipal but also against God, and was allowed to return to Jerusalem (2 Chr. 33:10-17). His son Amon (642-640) remained a faithful vassal of Assyria but not of the Lord (2 Kgs. 21:19-26). Following Amon's assassination his son Josiah became king at age eight, and at age twenty (about the time Ashurbanipal died) he began an extensive spiritual reformation of the land (2 Kgs. 22:1-23:30; 2 Chr. 34-35). He died in 609 b.c. trying to stop an Egyptian army from reinforcing what was left of the Assyrian army. It is reasonable to presume that Nahum wrote between 663 and 640 b.c., during Judah's fearful subjugation to Assyrian might.

Message and Purpose. Nahum expresses judgment against God's enemies, specifically Nineveh. As such it may be contrasted usefully with Jonah, which also concerned a message to Nineveh. Jonah teaches that God's compassion was not to be limited to His covenant people but was available to all who would humble themselves before Him. Nahum, on the other hand, adds that any who oppose Him, whoever they are, will receive His wrath.

On the surface Nahum is a message to Nineveh of approaching wrath (as Obadiah is to Edom), frequently addressing them rhetorically. But it also speaks at several points to Judah, the actual audience, making it clear that, like Obadiah, the book is in fact a message of hope for Judah (see 1:12-13,15; 2:2). In judging His enemies God will deliver His people. Most Hebrews probably thought of Assyria as a limitless and invincible evil power. Nahum's book, like Daniel's, debunks the idea that any evil kingdom could stand before God or that any human institution is anything but transitory.

Like Micah, Nahum seems to lack a message of instruction. The "So what?" question is not explicitly answered. Yet it may be inferred from 1:12 and 1:15. God had been afflicting Judah for their sins (described in other prophetic books), often using Assyria to deter them from their wicked path (see Isa. 10:5-34). Nahum's message implies that God could remove His affliction if they would repent and that those who fear Him should persist in faithful obedience while awaiting that deliverance. Josiah may have been influenced by Nahum's prophecy. It was during the years of Josiah's reformation that Assyria began to deteriorate and eventually fell. But Nahum's message was even more that when Judah was delivered from Assyrian slavery, they should celebrate with genuine acts of thanksgiving and worship to the Lord (1:15). Although on the surface 1:15 instructs Judah to "celebrate your festivals ... and fulfill your vows," the context leads us to interpret this primarily as a way of stressing Nahum's message of salvation for Judah. But even though the main point is that Judah would again have reason to celebrate, there may be also an implied warning about how they should respond to the deliverance when it came. We know, however, that after Nineveh's fall in 612 and Josiah's death in 609, Judah returned to their wicked ways (2 Kgs. 23:30-37). Then God raised Babylon to afflict and eventually destroy Judah as a nation (2 Kgs. 24:1ff.). Although the Lord "cares for those who trust in him" (1:7), He "will not leave the guilty unpunished" (1:3).

The reason Assyria would receive the Lord's wrath was that they were His enemies (1:2,8), who plotted against Him (1:9,11) in that they opposed and cruelly oppressed the Lord's people (1:13,15; 2:2), just as they preyed on all the nations (2:12-3:1,4,10,19). Like prostitutes and sorceresses they took pride in their beauty and peddled corruption out of lust for money, power, and pleasure (3:4; Ezek. 16:15; 23:1-21; Rev. 17:3-6). Neither was their idolatry overlooked in their judgment (1:14).

Structure. Most agree that the Book of Nahum has a basic twofold structure, the first part concluding either with 1:11, 1:14, 1:15, or 2:2. The first part emphasizes the character of God and the deliverance of His people. The second part, which also has a twofold structure, vividly portrays the fall of Nineveh.

1. God's Vengeance and Refuge (1:1-15)
2. Nineveh's Fall (2:1-3:19)

God's Vengeance and Refuge (1:1-15)

Nahum's designation as "vision" prohibits its being dated near the time of Nineveh's fall as if the message were based on Nahum's political savvy and observation of current events. Despite the reference to Nineveh in 1:1, the book uses general references to God's enemies until Nineveh is specified in 2:8 (though NIV sup-plies it in 1:11,14; 2:1). Neither is God's people specified until Judah is addressed in 1:15 (again NIV adds it in v. 12). This suggests a general and even end-times application for this section. Such application is supported by references to God's sovereign control of nature in the battle song of verses 2-8. The Lord is portrayed as divine Warrior vanquishing the wicked. Emphasis is placed on God's character as His vengeance displays His jealousy and power, and His protection of the faithful displays His goodness and compassion. The Lord is like a husband defending his wife from those who would steal her affections.

Following the battle song, the prophet addresses God's enemies (plural "you" in Hebrew), who plot evil against the Lord (see Ps. 2:1). He addresses Judah in verses 12-13, underlining it by the introductory "This is what the Lord says." Then he addresses the contemptible enemy leader (i.e., the king of Assyria, singular "you") in verse 14. In contrast to the perpetual name promised King David in 2 Samuel 7, Nahum assures the enemy leader of a nameless destiny. This first section concludes in verse 15 with another message addressed to Judah, again emphasized by an initial "Look!" (see Isa. 52:7). It envisions a messenger appearing on the hill bringing news of victory over the enemy and resultant peace. The appropriate response would be jubilant thanksgiving and renewed devotion to the Lord. The assurance given Judah in verse 12 of being afflicted "no more" and in verse 15 of being invaded "no more" either assumed the appropriate response on Judah's part or refers in context only to Assyrian invasion. It also may be interpreted more literally if understood to have end-times implications.

Nineveh's Fall (2:1-3:19)

First Description (2:1-13). This section comprises a vision of Nineveh's fall. It is introduced by an ironic call to arms with a parenthetical explanation and concluded by a taunt song. The prophet has been transported in a vision to Nineveh's watchtower, where he witnesses the armies of the Babylonians (who wore red; see v. 3; Ezek. 23:14) and Medes attacking, invading, and sacking the city of Nineveh. In a very real sense, however, the "attacker" (or "scatterer") is the Lord.

Nahum vividly portrays the confusion and panic of a city under attack. According to an ancient Greek historical account, Nineveh fell when the Tigris river overflowed and tore down the city walls, flooding the city, an event that may be reflected in verse 6 (also 1:8).

The concluding taunt compares Assyria to a ravenous lion and Nineveh to its lair, both of which have been destroyed. Assyrian kings often compared themselves to lions and so deco-rated their palaces. The image of the ravaging lion appears elsewhere in the prophets for the nations whom God used to punish Israel (see Isa. 5:26-29; Jer. 2:15; 4:7; 5:6; 50:17; 51:38; Joel 1:6; Amos 3:12). The section ends with the ultimate condemnation from God: "I am against you" (also 3:5; see Jer. 21:13; 50:31; 51:25).

Second Description (3:1-19). Like the previous section, this one includes a description of Nineveh's fall followed by a taunt. It begins as a funerary lament for a much-deserved death. Several wordplays add to the effectiveness of this visionary portrayal of judgment. What was before an "endless" supply of "wealth" (2:9) has been replaced by "piles" of corpses "without number." Because of her "many harlotries" (NIV, "wanton lust" in 3:4) Nineveh has "many casualties."

The Lord promises utter humiliation to a once proud city that trusted in her fortifications. Like Thebes, she is now desolate. Nineveh's fortifications will provide no refuge from the fire of God's wrath. She is as helpless as crops before a locust plague. Also, like a hoard of locusts Assyria will soon disappear. The chapter ends as it began with a lament that turns to celebration because of their "endless cruelty."

Theological and Ethical Significance. The world often displays a disturbing lack of justice. But such lack is largely due to an eroded or illusive standard of morality, which is applauded by many. Regardless of the wishes of the contemporary culture, Nahum teaches that there is an eternal God with an unbending standard of righteousness. He is not only Father and Shepherd; He is also King, Judge, and Warrior, a God of jealousy, vengeance, and wrath (see Ps. 94:1; Isa. 63:1-6; Jer. 50:28-29; Mic. 5:15). He will exercise punitive retribution to vindicate His glorious name and to deliver those who have fled humbly to Him for refuge (Deut. 32:43; Isa. 34:8; 35:4; 59:18; 61:2). Without God's vengeance there will be no justice and no deliverance. His vengeance is in part a result of His jealousy, which is best defined as the zeal with which He maintains His relationship with His people.

Questions for Reflection

1. How does the expectation of God's wrath add significance to life? What would the alternative mean?
2. What does Nahum teach about God's sovereignty in the world and in history?

Sources for Further Study

Baker, D. W. Nahum, Habakkuk, Zephaniah: An Introduction and Commentary. Tyndale Old Testament Commentaries. Downers Grove: InterVarsity, 1988.

McComiskey, T. E. "Micah." Expositor's Bible Commentary. Grand Rapids: Zondervan, 1985.

Maier, W. A. The Book of Nahum: A Commentary. Grand Rapids: Baker, 1980.

Patterson, R. D. Nahum, Habakkuk, Zephaniah. Chicago: Moody, 1991.

Robertson, O. P. The Books of Nahum, Habakkuk, and Zephaniah. The New International Commentary on the Old Testament. Grand Rapids: Eerdmans, 1990.