Nahum

From BT

The Book
    The prophet Nahum is unknown apart from the opening verse, the only occurrence in Scripture of the name (which means ‘comfort’) being here. The location of his home town, Elkosh, is uncertain; none of the suggestions of sites in Galilee (cf. Capernaum, ‘Nahum’s city’), Judah or Assyria is convincing. His period is more definite, as he looks back to the destruction of Thebes (Heb. No Amon, 3:8–10) in Egypt, which was sacked in 663 BC, and anticipates the fall of Nineveh, the capital of the once mighty Assyrian Empire, which captured the northern kingdom of Israel in 722 BC. The city fell to the Babylonians in 612 BC, and since from the prophet’s wording (e.g. 2:1) the event seems to be imminent, a date for these prophecies of the last third of the 7th century BC is most likely.
    Nineveh is the main subject of the book (1:1). The Assyrians, enemies of God and his people Israel, merit destruction. Nahum probably did not address Assyria directly, as had Jonah, his near canonical neighbour (Jonah 3). In fact, Assyria was not the recipient of the message at all, but simply its subject. Numerous OT prophecies are delivered to Israel and Judah concerning the enemy nations who beset them (e.g. Is. 10:5–34; 13–21; Jer. 46–51; Ezek. 21:18–32; 25–32; Joel 3; Amos 1:3–2:3; Obad.; Jonah). They are messages of hope for the oppressed (Nah. 1:15), since they proclaim judgment upon the oppressor.

The Message
    The initial portrayal of Yahweh in this prophecy is problematic. In one verse (1:2) he is presented as jealous, vengeful and angry, in addition to being a fierce destroyer who has enemies. His global power renders nature and nations powerless. Everything convulses before his wrath (1:3–6). One would be reluctant to approach or worship such a God. However, these verses serve an important foundational function for the rest of the book, presenting an aspect of God’s being which is too easily forgotten: his justice and righteousness in not countenancing sin. Whoever opposes his will, whether a pagan or one of his own people, is in danger of encountering this aspect of God’s nature (cf. Amos 1:3–2:16; Acts 5:1–11).
    Fortunately, wrathful judgment is not the only aspect of God’s nature encountered either in this book or in the lives of those who seek him. Judgment is tempered by grace, and is at times delayed, though not cancelled (1:3). Ultimately, justice and righteousness will result in peace (1:15; Is. 52:7; Acts 10:36; Rom. 10:15); this can be most clearly seen in the cross of Christ, where God is proved to be just and the justifier of those who believe in Jesus (Rom. 3:26). However, unregenerate Assyria recognizes neither Yahweh (‘the LORD’) as anything more than the God of Israel, nor that what they are doing is wrong (cf. 2:12); they deal with all their conquests in the same way (3:19). This precludes repentance, which must include acknowledgment of wrongdoing.
    Nahum pronounces unmitigated judgment upon Nineveh not because of personal animosity towards Assyria, though that would be understandable in the light of his historical context. Rather the judgment follows from the character of Yahweh described in the opening verses (1:1–6). Even though Yahweh had originally appointed Assyria as the instrument of punishing his own rebellious people (Is. 7:17; 10:5–6), they will be held corporately responsible for atrocities which go beyond what God intended (Is. 10:7–19). Being under the orders of another does not preclude responsibility for actions which are transparently wrong. The curses called down on Israel’s enemies (e.g. in Ps. 137:7–9) do not reflect a low view of them as people, but a high view of the importance of right and wrong.
    This message was theologically necessary for Judah to hear, since they were living in fear of a seemingly irresistible enemy who had already destroyed their northern neighbour. There was no human reason for Judah to be anything but pessimistic about their own future in the light of the overwhelming forces arrayed against them. In fact, Judah had some reason to fear for their own existence, but this was not due to the nature of their enemy, which, though humanly omnipotent, would meet more than its match when confronted with the truly Omnipotent (1:3–6; Is. 40–55; Obad. 4). Rather it was due to their choosing to ignore God and their promises to him, though this is not Nahum’s focus (cf. Amos 2:4–5; Zeph.). From this prophecy Judah is able to appreciate the sovereignty of their God.
    This sovereignty is not restricted only to those who faced Nineveh, but is evident universally. Each generation facing seemingly insurmountable obstacles, whether human or circumstantial, needs to be reminded of the one who is in control. This is proved historically by the fall of Nineveh in 612 BC, and of the Assyrian Empire as a whole in 605 BC, as it is existentially whenever God’s children turn to him, from Nazi Germany to South Africa, from Iraq and Iran to Northern Ireland. He makes possible what is humanly impossible. God controls not only humans, but also natural forces, since sea and river are under his control (1:4; Ps. 104:6–7; Is. 50:2; Luke 8:24–25), wind and storm show his power (1:3), and the whole earth is unstable while he is unchangeable (1:5; Joel 2:10). However, God’s sovereignty is not only good news. In what must be terrifying words to hear, Yahweh can also say (2:13) ‘I am your enemy’ (NLV), ‘I am against you’ (NIV). While Yahweh’s patronage shields from all harm those who honour him (Gen. 12:2–3a; Rom. 8:31), those who oppose him (Gen. 12:3a; 2 Pet. 3:3–10) experience unmitigated woe.