Nahum

1Chapter

God Is Serious Business

1A report on the problem of Nineveh, the way God gave Nahum of Elkosh to see it: 2-6God is serious business. He won’t be trifled with. He avenges his foes. He stands up against his enemies, fierce and raging. But God doesn’t lose his temper. He’s powerful, but it’s a patient power. Still, no one gets by with anything. Sooner or later, everyone pays. Tornadoes and hurricanes are the wake of his passage, Storm clouds are the dust he shakes off his feet. He yells at the sea: It dries up. All the rivers run dry. The Bashan and Carmel mountains shrivel, the Lebanon orchards shrivel. Mountains quake in their roots, hills dissolve into mud flats. Earth shakes in fear of God. The whole world’s in a panic. Who can face such towering anger? Who can stand up to this fierce rage? His anger spills out like a river of lava, his fury shatters boulders.
7-10God is good, a hiding place in tough times. He recognizes and welcomes anyone looking for help, No matter how desperate the trouble. But cozy islands of escape He wipes right off the map. No one gets away from God. Why waste time conniving against God? He’s putting an end to all such scheming. For troublemakers, no second chances. Like a pile of dry brush, Soaked in oil, they’ll go up in flames.

A Think Tank for Lies

11Nineveh’s an anthill of evil plots against God, A think tank for lies that seduce and betray.
12-13“I’ve afflicted you, Judah, true, but I won’t afflict you again. From now on I’m taking the yoke from your neck and splitting it up for kindling. I’m cutting you free from the ropes of your bondage.”
14“You’re the end of the line. It’s all over with Nineveh. I’m gutting your temple. Your gods and goddesses go in the trash. I’m digging your grave. It’s an unmarked grave. You’re nothing—no, you’re less than nothing!”
15Look! Striding across the mountains— a messenger bringing the latest good news: peace! A holiday, Judah! Celebrate! Worship and recommit to God! No more worries about this enemy. This one is history. Close the books.
2Chapter

Israel’s Been to Hell and Back

1The juggernaut’s coming! Post guards, lay in supplies. Get yourselves together, get ready for the big battle.
2God has restored the Pride of Jacob, the Pride of Israel. Israel’s lived through hard times. He’s been to hell and back.
3-12Weapons flash in the sun, the soldiers splendid in battle dress, Chariots burnished and glistening, ready to charge, A spiked forest of brandished spears, lethal on the horizon. The chariots pour into the streets. They fill the public squares, Flaming like torches in the sun, like lightning darting and flashing. The Assyrian king rallies his men, but they stagger and stumble. They run to the ramparts to stem the tide, but it’s too late. Soldiers pour through the gates. The palace is demolished. Soon it’s all over: Nineveh stripped, Nineveh doomed, Maids and slaves moaning like doves, beating their breasts. Nineveh is a tub from which they’ve pulled the plug. Cries go up, “Do something! Do something!” but it’s too late. Nineveh’s soon empty—nothing. Other cries come: “Plunder the silver! Plunder the gold! A bonanza of plunder! Take everything you want!” Doom! Damnation! Desolation! Hearts sink, knees fold, stomachs retch, faces blanch. So, what happened to the famous and fierce Assyrian lion And all those cute Assyrian cubs? To the lion and lioness Cozy with their cubs, fierce and fearless? To the lion who always returned from the hunt with fresh kills for lioness and cubs, The lion lair heaped with bloody meat, blood and bones for the royal lion feast?
13“Assyria, I’m your enemy,” says God-of-the-Angel-Armies. “I’ll torch your chariots. They’ll go up in smoke. ‘Lion Country’ will be strewn with carcasses. The war business is over—you’re out of work: You’ll have no more wars to report, No more victories to announce. You’re out of war work forever.”
3Chapter

Let the Nations Get Their Fill of the Ugly Truth

1-4Doom to Murder City— full of lies, bursting with loot, addicted to violence! Horns blaring, wheels clattering, horses rearing, chariots lurching, Horsemen galloping, brandishing swords and spears, Dead bodies rotting in the street, corpses stacked like cordwood, Bodies in every gutter and alley, clogging every intersection! And whores! Whores without end! Whore City, Fatally seductive, you’re the Witch of Seduction, luring nations to their ruin with your evil spells.
5-7“I’m your enemy, Whore Nineveh— I, God-of-the-Angel-Armies! I’ll strip you of your seductive silk robes and expose you on the world stage. I’ll let the nations get their fill of the ugly truth of who you really are and have been all along. I’ll pelt you with dog dung and place you on a pedestal: ‘Slut on Exhibit.’ Everyone who sees you will gag and say, ‘Nineveh’s a pigsty: What on earth did we ever see in her? Who would give her a second look? Ugh!’”

Past the Point of No Return

8-13Do you think you’re superior to Egyptian Thebes, proudly invincible on the River Nile, Protected by the great River, walled in by the River, secure? Ethiopia stood guard to the south, Egypt to the north. Put and Libya, strong friends, were ready to step in and help. But you know what happened to her: The whole city was marched off to a refugee camp, Her babies smashed to death in public view on the streets, Her prize leaders auctioned off, her celebrities put in chain gangs. Expect the same treatment, Nineveh. You’ll soon be staggering like a bunch of drunks, Wondering what hit you, looking for a place to sleep it off. All your forts are like peach trees, the lush peaches ripe, ready for the picking. One shake of the tree and they fall straight into hungry mouths. Face it: Your warriors are wimps. You’re sitting ducks. Your borders are gaping doors, inviting your enemies in. And who’s to stop them?
14-17Yes, as if by locusts—a fitting fate, for you yourselves are a locust plague. You’ve multiplied shops and shopkeepers— more buyers and sellers than stars in the sky! A plague of locusts, cleaning out the neighborhood and then flying off. Your bureaucrats are locusts, your brokers and bankers are locusts. Early on, they’re all at your service, full of smiles and promises, But later when you return with questions or complaints, you’ll find they’ve flown off and are nowhere to be found.
15Yes, as if by locusts—a fitting fate, 18-19King of Assyria! Your shepherd-leaders, in charge of caring for your people, Are busy doing everything else but. They’re not doing their job, And your people are scattered and lost. There’s no one to look after them. You’re past the point of no return. Your wound is fatal. When the story of your fate gets out, the whole world will applaud and cry “Encore!” Your cruel evil has seeped into every nook and cranny of the world. Everyone has felt it and suffered.
Study
Chapter 1
ESV

Introduction. The double title in this superscription for the book is unique in the OT: oracle (Hb. massa’) denotes a prophetic utterance or proclamation (see note on Hab. 1:1), and vision (Hb. khazon) indicates how God communicated the contents of the book to Nahum. In Nahum, the name Nineveh occurs again only in 2:8 and 3:7.

CSB

Even Christians who are firmly convinced of the authority and inspiration of the Scriptures tend to minimize, or explain away, descriptions of the wrath and vengeance of God such as Nahum presented here. While it may not be appropriate to use such passages when first approaching people with a view to persuading them of the truth of the Bible, eventually there comes a time when we cannot avoid the question of how God’s wrath and vengeance are related to his love. Pursuing these connections requires thought, courage, and a willingness to come to know God as he is and not as we might wish him to be. Conversion to the faith of Christ is not simply a matter of “asking Jesus to come into your heart.” It involves a metanoia (the NT word for “repentance”), which means, literally, a “change of mind.” In other words, becoming a believer involves adopting a new worldview, or perspective on reality. The modern Western worldview has blurred distinctions between right and wrong, and within such a perspective there is no place for the wrath and judgment of God. But when one’s perspective changes, and it becomes evident that God is a moral force to be reckoned with, then it becomes equally apparent that serious consequences ensue for those who attempt to live without regard for his plan for human life (Rm 1:16-32).

ESV

A Psalm Descriptively Praising the Lord. This praise is general in nature, describing God as he has been and will be throughout world history.

ESV

a The Lord Takes Vengeance on His Guilty Adversaries. The Lord is jealous with regard to his own honor and those in covenant fellowship with him. avenging. God’s holy anger is righteous and just, in defense of his word and his people. keeps wrath. God holds back the venting of his anger until an appropriate time (cf. Ps. 103:9). slow to anger (Ex. 34:6). God’s patience explains why the wicked often do not immediately receive the judgment they deserve (cf. Ezek. 33:11). great in power. The delay in deserved judgment is not due to a lack of power or control on God’s part. will by no means clear the guilty (cf. Ex. 34:7). That the wicked seemingly prosper does not mean God regards them as innocent or has forgotten their iniquity.

ESV

b whirlwind and storm. A possible polemic against the storm-god(s) theology of many ancient Near Eastern religions.

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b–6 The Lord Rules Creation in Majesty, and No One Can Stand before His Wrath. God’s interaction with, and his effect on, nature and the natural world is described in figurative language illustrating God’s awesome majesty and omnipotence.

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rebukes the sea … dries up … rivers. Cf. the exodus (Exodus 14) and conquest (Joshua 3–4). Bashan, a northern Transjordanian region, was famous for its rich pasturelands. Carmel, a mountain next to the Mediterranean Sea and close to Lower Galilee, was well known for its beauty and luxuriant countryside. Lebanon, a mountainous region just to the north of Israel, was noted for its forests. For a similar reference to these three regions, see Isa. 33:9. Hills and mountains are symbols of permanence and immovability, but even they cannot stand before God.

ESV

wrath. See v. 2. Fire is a frequent image used in the OT to emphasize God’s fierce and all-consuming wrath (e.g., Gen. 19:24; Ps. 11:6; Amos 5:6). Rocks represent the hardest objects in nature, easily shattered by the Lord.

ESV

The Lord Delivers Those Who Take Refuge in Him. In contrast to his anger, God is good to his people, blessing those who trust in him. stronghold. The Lord is the never-failing protector of his people. He will keep them safe and rescue them from human and spiritual enemies (e.g., Ps. 27:1; 37:39; Isa. 17:10; Jer. 16:19). God knows his people with love and affection, which results in his benevolent actions.

ESV

The Lord Destroys His Adversaries. A striking contrast to v. 7. This alternation at the end of the first major section (vv. 2–8) sets the pattern for a similar alternation in the next section (vv. 9–15). The description in v. 8 of God dealing with his “enemies” echoes v. 2. Like an overflowing flood, God’s judgment is overwhelming; Nineveh was to be destroyed by a flood (see 2:6, 8). complete end … darkness. God’s judgment will culminate with removal from this life and everlasting damnation.

ESV

The Lord’s Coming Judgment on Nineveh and Deliverance of Judah. The preceding section (vv. 2–8) presented in a general way the omnipotent cosmic monarch’s attitude toward, and action with, his enemies and his people. In this section (vv. 9–15) the focus turns to Nineveh and Judah, alternating between the Lord’s coming judgment on Nineveh and his deliverance of Judah.

ESV

a The Destruction of Wicked, Plotting Nineveh. God addresses Nineveh, saying that in spite of her plots and might, she will fall.

ESV

You is masculine plural in Hebrew, presumably addressing the Assyrians (cf. the superscription in v. 1, “concerning Nineveh,” the capital of Assyria). plot. Plots to harm God’s people are ultimately against the LORD himself. complete end. See v. 8; here it is specifically applied to Nineveh. Trouble (cf. v. 7) is what Judah experienced because of oppressive Assyria.

ESV

Entangled thorns can be thrown en masse into the fire, just as the Assyrians as a whole will be wiped out. Like drunkards, the Assyrians will be unable to defend themselves successfully against their attackers. The image of burning dry stubble, a frequent one in the OT, conveys the sense of quick extermination.

ESV

You is feminine singular in Hebrew and thus refers to the city of Nineveh (see v. 9). one who … worthless counselor. Either a reference to a particular wicked Assyrian king or to the series of evil Assyrian kings who reigned in Nineveh after Sennacherib made that city the capital (see Introduction: Purpose, Occasion, and Background).

ESV

a they. The Assyrians. full strength. Assyria was likely at the height of its power when Nahum wrote (see Introduction: Date). many. The Assyrian army was large enough to manage a number of extensive conquests (e.g., 2 Kings 19:35) and maintain control of the empire for lengthy periods of time. will be cut down and pass away. God would end the military dominance of the Assyrians, and they would pass from the pages of history (see Introduction: Purpose, Occasion, and Background).

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b–13 Judah, Having Been Afflicted by the Lord, Is Freed from Assyrian Bondage. The Assyrian yoke was only temporary, for God’s purposes.

ESV

b Though I have afflicted you. Suddenly God addresses Judah (see v. 15). This dramatic change in the flow of v. 12, the direct address, and the initial anonymity of the addressee were attention-getting devices emphasizing the announcement of good news that follows. God had used the Assyrians to chasten wayward Judah. I will afflict you no more. Since God would overthrow Nineveh, the Assyrians would never again be Judah’s scourge.

ESV

His yoke refers to the burdensome rule of the Assyrian monarchs (cf. v. 11) over Judah. About 734/733 B.C., during the reign of Ahaz (2 Kings 16:7–8), the southern kingdom had become a vassal state of Assyria. This involved paying heavy tribute to the Assyrians (cf. 2 Kings 18:13–16) and other oppressive measures. When Judah revolted under Hezekiah, the Assyrians in 701 B.C. devastated the land (2 Kings 18:13; Isa. 7:18–25; 8:5–8) and took away many people and much plunder. break … burst. The vassalage of Judah lasted until the reign of Josiah (640–609 B.C.), when Assyria began to decline rapidly and finally ceased to be a nation (see Introduction: Date).

ESV

The Termination of Vile, Idolatrous Nineveh. You is masculine singular in Hebrew. Nahum suddenly switches to directly addressing the Assyrian king(s) (see v. 11): the Assyrian monarchy would come to a decisive end. This implies the total conquest of Assyria and the irreversible fall of Nineveh. the house of your gods I will cut off. Complete defeat of the Assyrian ruler would also be marked by the desecration of his temple and the destruction or removal of his idols, which represented the gods who he believed gave him power, wealth, and descendants. Archaeologists have noted the complete destruction that Nineveh’s temples underwent.

ESV

Peace and Deliverance for Judah. This verse concludes the second major portion of the book (vv. 9–15). Nahum returns to addressing Judah. What he has foretold with regard to Nineveh, the Assyrian monarchy, and the Assyrians he now considers as good as accomplished. upon the mountains. The imagery is that of a messenger bearing the good news of the fall and devastation of Nineveh. The people first catch sight of him running along the Judean mountains (cf. Isa. 52:7). peace. Judah does not have to be afraid of any more military action and oppression coming from Assyria (on peace in the OT and NT, cf. note on John 14:27). Keep your feasts. These festivals would remind the people of the Lord’s past acts of deliverance and the future hope of the coming Messiah. At the feasts they would also, as a nation, worship the Lord and give him proper thanks and praise. fulfill your vows. Some in Judah voluntarily made vows to the Lord to give him thank offerings. the worthless. I.e., the Assyrians (cf. Nah. 1:11).