Text -- Nahum 1:1-2 (NET)

Introduction

1:1 The oracle against Nineveh; the book of the vision of Nahum the Elkoshite:

God Takes Vengeance against His Enemies

1:2 The Lord is a zealous and avenging God; the Lord is avenging and very angry. The Lord takes vengeance against his foes; he sustains his rage against his enemies.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Nah 1:1

When the prophets were sent to denounce judgments against a nation or city, the word was usually called the burden of that nation or city.

Wesley: Nah 1:1

As prophets were of old called seers, 1Sa 9:9, so their prophesies were called visions.

Wesley: Nah 1:1

His name speaks a comforter, but it is God's people to whom he gives notice of the destruction of their oppressors.

Wesley: Nah 1:2

For his own glory.

Wesley: Nah 1:2

As supreme governor, who by office is bound to right the oppressed, and to punish the oppressor.

JFB: Nah 1:1

The prophetic doom of Nineveh. Nahum prophesied against that city a hundred fifty years after Jonah.

JFB: Nah 1:2

In this there is sternness, yet tender affection. We are jealous only of those we love: a husband, of a wife; a king, of his subjects' loyalty. God is jealous of men because He loves them. God will not bear a rival in His claims on them. His burning jealousy for His own wounded honor and their love, as much as His justice, accounts for all His fearful judgments: the flood, the destruction of Jerusalem, that of Nineveh. His jealousy will not admit of His friends being oppressed, and their enemies flourishing (compare Exo 20:5; 1Co 16:22; 2Co 11:2). Burning zeal enters into the idea in "jealous" here (compare Num 25:11, Num 25:13; 1Ki 19:10).

JFB: Nah 1:2

The repetition of the incommunicable name JEHOVAH, and of His revenging, gives an awful solemnity to the introduction.

JFB: Nah 1:2

Literally, "a master of fury." So a master of the tongue, that is, "eloquent." "One who, if He pleases, can most readily give effect to His fury" [GROTIUS]. Nahum has in view the provocation to fury given to God by the Assyrians, after having carried away the ten tribes, now proceeding to invade Judea under Hezekiah.

JFB: Nah 1:2

Reserves it against His own appointed time (2Pe 2:9). After long waiting for their repentance in vain, at length punishing them. A wrong estimate of Jehovah is formed from His suspending punishment: it is not that He is insensible or dilatory, but He reserves wrath for His own fit time. In the case of the penitent, He does not reserve or retain His anger (Psa 103:9; Jer 3:5, Jer 3:12; Mic 7:18).

Clarke: Nah 1:1

The burden of Nineveh - משא massa not only signifies a burden, but also a thing lifted up, pronounced, or proclaimed; also a message. It is used by the prophets to signify the revelation which they have received from God to deliver to any particular people: the oracle - the prophecy. Here it signifies the declaration from God relative to the overthrow of Nineveh, and the commission of the prophet to deliver it

As the Assyrians under Pul, Tiglath-pileser, and Shalmaneser, three of their kinds, had been employed by a just God for the chastisement of his disobedient people; the end being now accomplished by them, God is about to burn the rod wherewith he corrected Israel; and Nineveh, the capital of the Assyrian empire, is to be destroyed. This prediction appears to have been accomplished a short time after this by Nebuchadnezzar and Cyaxares, the Ahasuerus of Scripture

Nahum, נחום Nachum , signifies comforter. The name was very suitable, as he was sent to comfort the people, by showing them that God was about to destroy their adversaries.

Clarke: Nah 1:2

God is jealous - For his own glory

Clarke: Nah 1:2

And - revengeth - His justice; by the destruction of his enemies

Clarke: Nah 1:2

And is furious - So powerful in the manifestations of his judgments, that nothing can stand before him

Clarke: Nah 1:2

He reserveth wrath - Though they seem to prosper for a time, and God appears to have passed by their crimes without notice, yet he reserveth - treasureth up - wrath for them, which shall burst forth in due time.

Calvin: Nah 1:1

Though a part of what is here delivered belongs to the Israelites and to the Jews, he yet calls his Book by what it principally contains; he calls its the burden of Nineveh Of this word משא , mesha, we have spoken elsewhere. Thus the Prophets call their prediction, whenever they denounce any grievous and dreadful vengeance of God: and as they often threatened the Jews, it hence happened, that they called, by way of ridicule, all prophecies by this name משא , mesha, a burden. ²⁰⁶ But yet the import of the word is suitable. It is the same thing as though Nahum had said that he was sent by God as a herald, to proclaim war on the Ninevites for the sake of the chosen people. The Israelites may have hence learnt how true and unchangeable God was in his covenant; for he still manifested his care for them, though they had by their vices alienated themselves from him.

He afterwards adds, ספר חזון , sapher chezun, the book of the vision This clause signifies, that he did not in vain denounce destruction on the Ninevites, because he faithfully delivered what he had received from God. For if he had simply prefaced, that he threatened ruin to the Assyrian,, some doubt might have been entertained as to the event. But here he seeks to gain to himself authority by referring to God’s name; for he openly affirms that he brought nothing of his own, but that this burden had been made known to him by a celestial oracle: for חזה , cheze, means properly to see, and hence in Hebrew a vision is called חזון , chezun,. But the Prophets, when they speak of a vision, do not mean any fantasy or imagination, but that kind of revelation which is mentioned in Num 14:0, where God says, that he speaks to his Prophets either by vision or by dream. We hence see why this was added — that the burden of Nineveh was a vision; it was, that the Israelites might know that this testimony respecting God’s vengeance on their enemies was not brought by a mortal man, and that there might be no doubt but that God was the author of this prophecy.

Nahum calls himself an Elkoshite. Some think that it was the name of his family. The Jews, after their manner, say, that it was the name of his father; and then they add this their common gloss, that Elkos himself was a Prophet: for when the name of a Prophet’s father is mentioned, they hold that he whose name is given was also a Prophet. But these are mere trifles: and we have often seen how great is their readiness to invent fables. Then the termination of the word leads us to think that it was, on the contrary, the proper name of a place; and Jerome tells us that there was in his time a small village of this name in the tribe of Simon. We must therefore understand, that Nahum arose from that town, and was therefore called “the Elkoshite.” ²⁰⁷ Let us now proceed —

Calvin: Nah 1:2

Nahum begins with the nature of God, that what he afterwards subjoins respecting the destruction of Nineveh might be more weighty, and produce a greater impression on the hearers. The preface is general, but the Prophet afterwards applies it to a special purpose. If he had only spoken of what God is, it would have been frigid at least it would have been less efficacious; but when he connects both together, then his doctrine carries its own force and power. We now apprehend the design of the Prophet. He might indeed have spoken of the fall of the city Nineveh: but if he had referred to this abruptly, profane men might have regarded him with disdain; and even the Israelites would have been perhaps less affected. This is the reason why he shows, in a general way, what sort of Being God is. And he takes his words from Moses; and the Prophets are wont to borrow from him their doctrine: ²⁰⁸ and it is from that most memorable vision, when God appeared to Moses after the breaking of the tables. I have therefore no doubt but that Nahum had taken from Exo 34:0 what we read here: he does not, indeed, give literally what is found there; but it is sufficiently evident that he paints, as it were, to the life, the image of God, by which his nature may be seen.

He says first, that God is jealous; ( amulus — emulous); for the verb קנא , kona, means to irritate, and also to emulate, and to envy. When God is said to be קנוא , konua, the Greeks render it jealous, ζηλωτην, and the Latins, emulous, ( amulatorem) But it properly signifies, that God cannot bear injuries or wrongs. Though God then for a time connives at the wickedness of men? he will yet be the defender of his own glory. He calls him afterwards the avenger, and he repeats this three times, Jehovah avengeth, Jehovah avengeth and possesseth wrath, he will avenge. When he says that God keeps for his enemies, he means that vengeance is reserved for the unbelieving and the despisers of God. There is the same mode of speaking in use among us, Je lui garde, et il la garde a ses ennemis. This phrase, in our language, shows what the Prophet means here by saying, that God keeps for his enemies. And this awful description of God is to be applied to the present case, for he says that he proclaims war against the Ninevites, because they had unjustly distressed the Church of God: it is for this reason that he says, that God is jealous, that God is an avenger; and he confirms this three times, that the Israelites might feel assured that this calamity was seriously announced; for had not this representation been set before them, they might have thus reasoned with themselves, — “We are indeed cruelly harassed by our enemies; but who can think that God cares any thing for our miseries, since he allows them so long to be unavenged?” It was therefore necessary that the Prophet should obviate such thoughts, as he does here. We now more fully understand why he begins in a language so vehement, and calls God a jealous God, and an avenger.

He afterwards adds, that God possesses wrath I do not take חמה , cheme, simply for wrath, but the passion or he it of wrath. We ought not indeed to suppose, as it has been often observed, that our passions belong to God; for he remains ever like himself. But yet God is said to be for a time angry, and for ever towards the reprobate, for he is our and their Judge. Here, then, when the Prophet says, that God is the Lord of wrath, or that he possesses wrath, he means that he is armed with vengeance and that, though he connives at the sins of men, he is not yet indifferent, nor even delays because he is without power, or because he is idle and careless, but that he retains wraths as he afterwards repeats the same thing, He keeps for his enemies ²⁰⁹ In short, by these forms of speaking the Prophet intimates that God is not to be rashly judged of on account of his delay, when he does not immediately execute His judgments; for he waits for the seasonable opportunity. But, in the meantime there is no reason for us to think that he forgets his office when he suspends punishment, or for a season spares the ungodly. When, therefore, God does not hasten so very quickly, there is no ground for us to think that he is indifferent, because he delays his wrath, or retains it, as we have already said; for it is the same thing to retain wrath, as to be the Lord of wrath, and to possess it. It follows —

Defender: Nah 1:1

Nineveh, the capital of Assyria, was destroyed in 612 b.c. by a confederacy of the hosts of Babylon, Media, and Scythia, according to the generally accepted Biblical chronology, so the prophecy of Nahum was given before that. The exact date however is unknown.

Defender: Nah 1:1

Nahum was a prophet of Judah, but his prophecy focuses entirely on Nineveh and Assyria. His home was in Elkosh, which may later have been renamed Kaphar-Nahum ("the village of Nahum"), or Capernaum, in honor of its most famous citizen."

Defender: Nah 1:2

Nineveh had turned to God at the preaching of Jonah, perhaps a century or so before Nahum's prophecy. Having once heard and professed the truth, the guilt of Nineveh became all the more inexcusable when she turned from the Lord into greater violence and wickedness than ever. Hence, Nahum prophesied God would soon take revenge on "his adversaries.""

TSK: Nah 1:1

burden : Isa 13:1, Isa 14:28, Isa 15:1, Isa 21:1, Isa 22:1, Isa 23:1; Jer 23:33-37; Zec 9:1

Nineveh : Gen 10:11; Jon 3:3, Jon 3:4; Zep 2:13

TSK: Nah 1:2

God is jealous, and the Lord revengeth : or, The Lord is a jealous God, and a revenger, Exo 20:5, Exo 34:14; Deu 4:24; Jos 24:19; Isa 42:13; Eze 38:18, Eze 39:25; Joe 2:18; Zec 1:14, Zec 8:2

revengeth : Deu 32:35, Deu 32:42; Psa 94:1; Isa 59:17, Isa 59:18; Rom 12:19, Rom 13:4; Heb 10:30

is furious : Heb. that hath fury, Lev 26:28; Job 20:23; Isa 51:17, Isa 51:20, Isa 59:18, Isa 63:3-6, Isa 66:15; Jer 4:4, Jer 25:15, Jer 36:7; Lam 4:11; Eze 5:13, Eze 6:12, Eze 8:18, Eze 36:6; Mic 5:15; Zec 8:2

reserveth : Deu 32:34, Deu 32:35, Deu 32:41-43; Jer 3:5; Mic 7:18; Rom 2:5, Rom 2:6; 2Pe 2:9

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Nah 1:1

The burden - Jerome: "The word משׂא mas's'â' , ‘ burden’ is never placed in the title, except when the vision is heavy and full of burden and toil."

Of Nineveh - The prophecy of Nahum again is very stern and awful. Nineveh, after having "repented at the preaching of Jonah,"again fell back into the sins whereof it had repented, and added this, that, being employed by God to chasten Israel, it set itself, not to inflict the measure of God’ s displeasure, but to uproot the chosen people, in whom was promised the birth of Christ . It was then an antichrist, and a type of him yet to come. Jonah’ s mission was a call to repentance, a type and forerunner of all God’ s messages to the world, while the day of grace and the world’ s probation lasts. Nahum, "the full of exceeding comfort,"as his name means, or "the comforter"is sent to Joh 16:6, Joh 16:8. "reprove the world of judgment."He is sent, prominently, to pronounce on Nineveh its doom when its day of grace should be over, and in it, on the world, when it and "all the works therein shall be burned up"2Pe 3:10.

With few words he directly comforts the people of God Nah 1:15; elsewhere the comfort even to her is indirect, in the destruction of her oppressor. Besides this, there is nothing of mercy or call to repentance, or sorrow for their desolation (as in Jer 3:12; Jer 8:18, Jer 8:21), but rather the pouring out of the vials of the wrath of God upon her and on the evil world, which resists to the end all God’ s calls and persecutes His people. The Book of Jonah proclaims God, "a gracious God and merciful, slow to anger and of great kindness, who repents Him of the evil."Nahum speaks of the same attributes, yet closes with, "and will not at all acquit the wicked.": "The Merciful Himself, who is by Nature Merciful, the Holy Spirit, seemeth, speaking in the prophet, to laugh at their calamity."All is desolation, and death. The aggression against God is retorted upon the aggressor; one reeling strife for life or death; then the silence of the graveyard. And so, in its further meaning , "the prophecy belongs to the close of the world and the comfort of the saints therein, so that whatsoever they see in the world, they may hold cheap, as passing away and perishing and prepare themselves for the Day of Judgment, when the Lord shall he the Avenger of the true Assyrian."

So our Lord sets forth the end of the world as the comfort of the elect. "When these things begin to come to pass, then look up and lift up your heads, for your redemption draweth nigh"Luk 21:28. This is the highest fulfillment of the prophecy, for "then will the wrath of God against the wicked be fully seen, who now patiently waiteth for them for mercy."

The book of the vision of Nahum the Elkoshite - o "He first defines the object of the prophecy, whereto it looks; then states who spake it and whence it was;"the human instrument which God employed. The fuller title, "The book of the vision of Nahum"(which stands alone) probably expresses that it was not, like most prophecies, first delivered orally, and then collected by the prophet, but was always (as it is so remarkably) one whole. "The weight and pressure of this ‘ burden.’ may be felt from the very commencement of the book."

Barnes: Nah 1:2

God is jealous and the Lord revengeth - Rather (as the English margin) God "very jealous and avenging is the Lord."The Name of God, יהוה ( YHVH ), "He who Is,"the Unchangeable, is thrice repeated, and thrice it is said of Him that He is an Avenger. It shows both the certainty and greatness of the vengeance, and that He who inflicts it, is the All-Holy Trinity, who have a care for the elect. God’ s jealousy is twofold. It is an intense love, not bearing imperfections or unfaithfulness in that which It loves, and so chastening it; or not bearing the ill-dealings of those who would injure what It loves, and so destroying them. To Israel He had revealed Himself as "a Exo 20:5-6 jealous God, visiting iniquity but shewing mercy;"here, as jealous for His people against those who were purely His enemies and the enemies of His people (see Zec 1:14), and so His jealousy burns to their destruction, in that there is in them no good to be refined, but only evil to be consumed.

The titles of God rise in awe; first, "intensely jealous"and "an Avenger;"then, "an Avenger and a Lord of wrath;"One who hath it laid up with Him, at His Command, and the more terrible, because it is so; the Master of it, (not, as man, mastered by it; having it, to withhold or to discharge; yet so discharging it, at last, the more irrevocably on the finally impenitent. And this He says at the last, "an Avenger to His adversaries,"(literally, "those who hem and narrow Him in"). The word "avenged"is almost appropriated to God in the Old Testament, as to punishment which He inflicts, or at least causes to be inflicted , whether on individuals Gen 4:15, Gen 4:24; 1Sa 24:12; 2Sa 4:8; 2Ki 9:7; Jer 11:20; Jer 15:15; Jer 20:12, or upon a people, (His own Lev 26:25; Psa 99:8; Eze 24:8 or their enemies Deu 32:41, Deu 32:43; Psa 18:48; Isa 34:8; Isa 35:4; Isa 47:3; Isa 59:17; Isa 61:2; Isa 63:4; Mic 5:14; Jer 46:10; Jer 50:15, Jer 50:28; Jer 51:6, Jer 51:11, Jer 51:36; Eze 25:14, Eze 25:17, for their misdeeds. In the main it is a defect . Personal vengeance is mentioned only in characters, directly or indirectly censured, as Samson Jdg 15:7; Jdg 16:20 or Saul . It is forbidden to man, punished in him, claimed by God as His own inalienable right. "Vengeance is Mine and requital"(Deu 32:35, compare Psa 94:1). "Thou shalt not avenge nor keep up against the children of My people"Lev 19:18. Yet it is spoken of, not as a mere act of God, but as the expression of His Being. "Shall not My soul be avenged of such a nation as this?"Jer 5:9, Jer 5:29; Jer 9:9.

And a Reserver of wrath for His enemies - The hardened and unbelieving who hate God, and at last, when they had finally rejected God and were rejected by Him, the object of His aversion. It is spoken after the manner of men, yet therefore is the more terrible. There is that in God, to which the passions of man correspond; they are a false imitation of something which in Him is good, a distortion of the true likeness of God, in which God created us and whisk man by sin defaced. : "Pride doth imitate exaltedness: whereas Thou Alone art God exalted over all. Ambition, what seeks it, but honors and glory? Whereas Thou alone art to be honored above all and glorious for evermore. The cruelty of the great would fain be feared; but who is to be feared but God alone, out of whose power what can be wrested or withdrawn, when, or where, or whither, or by whom? The tendernesses of the wanton would fain be counted love: yet is nothing more tender than Thy charity; nor is aught loved more healthfully than that Thy truth, bright and beautiful above all. Curiosity makes semblance of a desire of knowledge; whereas Thou supremely knowest all. Yea, ignorance and foolishness itself is cloaked under the name of simplicity and uninjuriousness: because nothing is found more single than Thee; and what less injurious, since they are his own works which injure the sinner?

Yea, sloth would fain be at rest; but what stable rest beside the Lord? Luxury affects to be called plenty and abundance; but Thou art the fullness and never-failing plenteousness of incorruptible pleasures. Prodigality presents a shadow of liberality: but Thou art the most overflowing Giver of all good. Covetousness would possess many things; and Thou possessest all things. Envy disputes for excellency: what more excellent than Thou? Anger seeks revenge: who revenges more justly than Thou? Fear startles at things unaccustomed or sudden, which endanger things beloved, and takes forethought for their safety; but to Thee what unaccustomed or sudden, or who separats from Thee what Thou lovest? Or where but with Thee is unshaken safety? Grief pines away for things lost, the delight of its desires; because it would have nothing taken from it, as nothing can from Thee. Thus doth the soul seek without Thee what she finds not pure and untainted, until she returns to Thee. Thus, all pervertedly imitate Thee, who remove far from Thee, and lift themselves up against Thee. But even by thus imitating Thee, they imply Thee to be the Creator of all nature; whence there is no place, whither altogether to retire from Thee."And so, in man, the same qualities are good or bad, as they have God or self for their end. : "The joy of the world is a passion. Joy in the Holy Spirit or to joy in the Lord is a virtue. The sorrow of the world is a passion. The sorrow according to God which works salvation is a virtue. The fear of the world which hath torment, from which a man is called fearful, is a passion. The holy tear of the Lord, which abides forever, from which a man is called reverential, is a virtue. The hope of the world, when one’ s hope is in the world or the princes of the world, is a passion. Hope in God is a virtue, as well as faith and charity. Though these four human passions are not in God, there are four virtues, having the same names, which no one can have, save from God, from the Spirit of God."in man they are "passions,"because man is so far "passive"and suffers under them, and, through original sin, cannot hinder having them, though by God’ s grace he may hold them in.

God, without passion and in perfect holiness, has qualities, which in man were jealousy, wrath, vengeance, unforgivingness, a "rigor of perfect justice toward the impenitent, which punishes so severely, as though God had fury;"only, in Him it is righteous to punish man’ s unrighteousness. Elsewhere it is said, "God keepeth not for ever"Psa 103:9, or it is asked, "will He keep forever?"Jer 3:5, and He answers, "Return, and I will not cause Mine anger to fall upon you, for I am merciful, saith the Lord, I will not keep for ever"Jer 3:12. Man’ s misdeeds and God’ s displeasure remain with God, to be effaced on man’ s repentance, or "by his hardness and impenitent heart man treasureth up unto himself wrath in the day of wrath and of the revelation of the righteous judgment of God, who will reward each according to his works"Rom 2:5-6.

Poole: Nah 1:1

The burden: when the prophets were sent to denounce future judgments against a nation or city, the word was usually called the burden of that nation or city; as, the burden of Moab, Isa 15:1 ; of Egypt, Isa 19:1 ; of Babylon, Isa 13:1 ; of Damascus, Isa 17:1 . So here the calamities foretold are called the burden of Nineveh. Nineveh was the mother city of the Assyrian kingdom, and so, by a synecdoche, is here to be interpreted as including the whole kingdom, which is threatened with destruction in the destruction of Nineveh. It was a city very ancient, built by Asshur, son of Nimrod; repaired and enlarged by Ninus, giving name to the city he repaired, Nineveh, A.M. 1905, or 1908.

The book either because written and sent to Nineveh, or else because written and left to be read by posterity. The vision, or prophecy, for prophets were of old called seers, 1Sa 9:9 , and their prophecies were called visions; or it may include the manner in which Nahum was informed what was coming upon Nineveh, God revealed, and the prophet foresaw the things.

Nahum his name speaks a comforter , but it is to God’ s people, to whom he gives notice of the destruction of their oppressors. His family, place of birth, and time of prophesying, are somewhat uncertain; perhaps he might prophesy in the time of Hezekiah, when the ten tribes were carried captive by Shalmaneser.

The Elkoshite: whether this speaks Nahum’ s family, or town where born or his country in general, is not certain, but probably it is the village Elkosh in Galilee, by which he is here called.

NAHUM

THE ARGUMENT

THE prophet Nahum is one of those prophets whose family and country are concealed, and it would be more labour than profit to spend time on the inquiry after the one or other. He is styled the Elkoshite, and possibly born and bred in Elkosh, a town of Galilee, an obscure place, of which perhaps we had heard no more, had it not been written that this man was born there, to allude to that of the psalmist, Psa 87:5 . The time of his appearing in public to discharge his prophetic office is much more material, being a key to the whole prophecy. Now it is certain that Nahum was a prophet in office whilst the kingdom of Assyria was not only standing, but whilst it was standing in its glory and entire strength, whilst it was dangerous and terrible to its neighbours. It is to me evident that Nahum prophesied before the destruction of Sennacherib’ s army, for he foretelleth the death of Sennacherib, Nah 1:14 . It is certain also he appeared after Hoshea and the ten tribes were carried captives by Shalmaneser. This was either in A.M. 3229, as Helvicus, or 3283, as Archbishop Usher and Doctor Lightfoot, in the ninth year of Hoshea, which was the sixth of Hezekiah, 2Ki 18:10 , and some few years before the death of Shalmaneser, whose son Sennacherib succeeded, and invaded Egypt and Judah in the fourteenth year of Hezekiah, eight years after Samaria was taken and the ten tribes were captivated; within which time, and probably toward the fifth of those eight, Nahum is sent a prophet to quiet, support, and encourage Hezekiah and his subjects against all the threats and power of the Assyrian tyrant, who threatened to destroy Judah and Jerusalem, from accomplishing whereof the tyrant shall be so far that God will turn it to his ruin; and here, as a very fit season, the prophet declareth the final and utter ruin of the Assyrian empire and its capital city Nineveh, as a just revenge for all their oppressions of their neighbours, but especially in revenge of their reiterated violence against Israel and Judah: on account of which good tidings the prophet hath his name Nahum, which in the Hebrew is from a word signifying to comfort; and also to repent; indeed repentance is preparatory to comfort; and though his preaching against Nineveh be the comfort of Jerusalem, no doubt he called Jerusalem to repent, which is probably collected from Nah 1:15 , O Judah, keep thy solemn feasts, perform thy vows. This whole prophecy, except the 15th verse of this chapter, is directed against Nineveh, head city of the Assyrian kingdom, and against the whole kingdom; which, with all sorts of men and women in it, are threatened with very sore and heavy judgments, with final desolation, or captivity, for their sins; all which was fulfilled by the Lord, using the Babylonian and Median power to overthrow this power of Assyria, and particularly by the joint forces of Nabopollassar and Astyages, as is by the most learned Archbishop Usher observed, in A. M, 3378. Yet others tell us the final ruin of the Assyrian kingdom, foretold by Nahum, came much sooner, and that in the death of Esarhaddon, or Assaradinus, the Assyrian monarchs did expire. But though I determine not the number of years during which this threatened monarchy did stand, yet, be they fewer or more, Nahum’ s prophecy was fulfilled in the destruction of Nineveh and the subversion of the Assyrian monarchy, and the Jews were no more infested by the Assyrian though they were by the Babylonian kingdom. The things then spoken of by Nahum do in the letter and historical part of them concern the times between the twelfth or fourteenth of Hezekiah and the end of the Assyrian monarchy. And a skilful observer of the histories of those times would be best able to interpret this prophet, nor shall any do it tolerably well without recourse to those histories, which, though not cited here at large, (which brief annotations admit not,) yet have not been quite neglected; and what errors in applying the histories and computation of times are here committed, all will candidly excuse who know the obscurity and uncertainty of those times.

NAHUM CHAPTER 1

The majesty of God in goodness to his people, and severity against his enemies.

The burden: when the prophets were sent to denounce future judgments against a nation or city, the word was usually called the burden of that nation or city; as, the burden of Moab, Isa 15:1 ; of Egypt, Isa 19:1 ; of Babylon, Isa 13:1 ; of Damascus, Isa 17:1 . So here the calamities foretold are called the burden of Nineveh. Nineveh was the mother city of the Assyrian kingdom, and so, by a synecdoche, is here to be interpreted as including the whole kingdom, which is threatened with destruction in the destruction of Nineveh. It was a city very ancient, built by Asshur, son of Nimrod; repaired and enlarged by Ninus, giving name to the city he repaired, Nineveh, A.M. 1905, or 1908.

The book either because written and sent to Nineveh, or else because written and left to be read by posterity. The vision, or prophecy, for prophets were of old called seers, 1Sa 9:9 , and their prophecies were called visions; or it may include the manner in which Nahum was informed what was coming upon Nineveh, God revealed, and the prophet foresaw the things.

Nahum his name speaks a comforter , but it is to God’ s people, to whom he gives notice of the destruction of their oppressors. His family, place of birth, and time of prophesying, are somewhat uncertain; perhaps he might prophesy in the time of Hezekiah, when the ten tribes were carried captive by Shalmaneser.

The Elkoshite: whether this speaks Nahum’ s family, or town where born or his country in general, is not certain, but probably it is the village Elkosh in Galilee, by which he is here called.

Poole: Nah 1:2

God the mighty God, so the French version, and the Hebrew la implieth it.

Is jealous his love is fervent for his people, his displeasure hot against his and their enemies, whose idolatries he will not long bear against himself, nor their cruelties and rage against his people; but, as jealous for his people’ s good, and for his own glory, he will appear and act: so Isa 42:13 Eze 39:25 Zec 1:14 8:2 .

The Lord Jehovah, the everlasting and unchangeable God, the same always towards his people. Revengeth ; as supreme Governor, who by office is, and accounts himself, bound to right the oppressed, and to punish the oppressor; so vengeance is the Lord’ s, and he will repay.

The Lord revengeth it is repeated for confirming the truth, and to affect the wicked with terror, and to awaken them to a timely repentance; to affect God’ s own people with joy and hope, that they may wait on him till they see the vengeance from God, mighty, judge, zealous, unchangeable, and eternal.

Is furious Heb. is Lord or Master of fury ; not like furious men, who cannot command or govern their anger, but grow suddenly furious, and as suddenly pour it forth, whether seasonably or unseasonably they regard not; but God, who here threatens enemies, and comforts his friends, is as much Lord of his anger, as he is Lord of power and wisdom to execute his displeasure in fittest time.

Will take vengeance when it is most seasonable he should do it he most certainly will do it.

He reserveth wrath: this explains the former phrase,

Lord of fury God restrains and keeps in his own anger, which grows greater by the sufferings of his people and sins of his enemies.

God the mighty God, so the French version, and the Hebrew la implieth it.

Is jealous his love is fervent for his people, his displeasure hot against his and their enemies, whose idolatries he will not long bear against himself, nor their cruelties and rage against his people; but, as jealous for his people’ s good, and for his own glory, he will appear and act: so Isa 42:13 Eze 39:25 Zec 1:14 8:2 .

The Lord Jehovah, the everlasting and unchangeable God, the same always towards his people. Revengeth ; as supreme Governor, who by office is, and accounts himself, bound to right the oppressed, and to punish the oppressor; so vengeance is the Lord’ s, and he will repay.

The Lord revengeth it is repeated for confirming the truth, and to affect the wicked with terror, and to awaken them to a timely repentance; to affect God’ s own people with joy and hope, that they may wait on him till they see the vengeance from God, mighty, judge, zealous, unchangeable, and eternal.

Is furious Heb. is Lord or Master of fury ; not like furious men, who cannot command or govern their anger, but grow suddenly furious, and as suddenly pour it forth, whether seasonably or unseasonably they regard not; but God, who here threatens enemies, and comforts his friends, is as much Lord of his anger, as he is Lord of power and wisdom to execute his displeasure in fittest time.

Will take vengeance when it is most seasonable he should do it he most certainly will do it.

He reserveth wrath: this explains the former phrase,

Lord of fury God restrains and keeps in his own anger, which grows greater by the sufferings of his people and sins of his enemies.

Haydock: Nah 1:1

Burden, or threat. (Worthington) ---

Septuagint, "assumption," (Haydock) when the prophet saw in spirit the impending ruin. (Theodoret) ---

Allegorically, Nahum is "the comforter" of the just, shewing that God will avenge their cause against Ninive, "the beautiful," and destroy the world, ( kosmos, which also means "beautiful,") after which the saints shall reign in eternal glory. (Worthington) ---

We have describe Ninive, Jonas i. (Calmet) ---

It was overturned first in the year of the world 3257, and again in the year 3378. (Usher) ---

Elcesite. Some think that Elcesai was the father of Nahum; but most suppose that it was a village Galilee. (Calmet)

Haydock: Nah 1:2

The Lord. The six following verses (Haydock) tend to excite attention. (Calmet)

Gill: Nah 1:1

The burden of Nineveh,.... Of the city of Nineveh, and the greatness of it; see Gill on Jon 1:2; See Gill on Jon 3:3; Jonah was sent to this city to threaten it with ruin for its sins; at that time the king and all his people humbled themselves and repented, and the threatened destruction was averted; but they relapsing to their former iniquities, this prophet foretells what would be their certain fate; very rightly therefore the Targum, and some other Jewish writings ^m, observe, that Jonah prophesied against this city of old; and that Nahum prophesied after him a considerable time, perhaps at a hundred years distance. This prophecy is called a burden; it was taken up by the prophet at the command of the Lord, and was carried or sent by him to Nineveh; and was a hard, heavy, grievous, and burdensome prophecy to that city, predicting its utter ruin and desolation; and which, as Josephus ⁿ says, came to pass hundred fifteen years after this prophecy; and which event is placed by the learned Usher ^o in the year of the world 3378 A.M., and which was 626 B.C.; and by others ^p in the year of the world 3403 A.M., of the flood 1747, in 601 B.C.; but by Dean Prideaux ^q and Mr. Whiston ^r, in 612 B.C.;

the book of the vision of Nahum the Elkoshite; no other prophecy is called, a book but this, as Abarbinel observes; and gives this reason for it, because the other prophets immediately declared their prophecies, as Jonah; but Nahum never went to the Ninevites, but wrote his prophecy in a book, and sent it to them. It is called "the book of the vision"; what it contains being made known to him by the Lord in a vision, as was common; hence the prophets are called seers; and the prophet is described by the place of his birth, an Elkoshite; though some think he is so called from his father, whose name was Helkesi, and said to be a prophet too, as Jerom relates; and with this agrees the Targum, which calls him Nahum of the house or family of Koshi; but Jarchi says that Elkosh was the name of his city; Aben Ezra and Kimchi are in doubt which to refer it to, whether to his city, or to his ancestors; but there seems no reason to doubt but that he is so called from his native place; since Jerom ^s says, that there was a village in Galilee called Helkesi in his days, and which he had seen; though scarce any traces of the old buildings could be discerned, it was so fallen to ruin, yet known, to the Jews; and was shown him by one that went about with him; and which is, by Hesychius ^t the presbyter, placed in the tribe of Simeon. This is another instance, besides that of Jonah, disproving the assertion of the Jews, that no prophet rose out of Galilee, Joh 7:52.

Gill: Nah 1:2

God is jealous, and the Lord revengeth,.... He is jealous of his own honour and glory, and for his own worship and ordinances; and will not give his glory to another, nor his praise to graven images; and therefore will punish all idolaters, and particularly the idolatrous Assyrians: he is jealous for his people, and cannot bear to see them injured; and will avenge the affronts that are offered, and the indignities done unto them:

the Lord revengeth, and is furious; or, is "master of wrath" ^u; full of it, or has it at his command; can restrain it, and let it out as he pleases, which man cannot do; a furious and passionate man, who has no rule over his spirit. The Lord's revenging is repeated for the confirmation of it; yea, it is a third time observed, as follows; which some of the Jewish writers think has respect to the three times the king of Assyria carried the people of Israel captive, and for which the Lord would be revenged on him, and punish him:

the Lord will take vengeance on his adversaries; on all his adversaries; particularly the Assyrians are here meant, who were both the enemies of him and of his people. The Targum explains it,

"that hate his people:''

vengeance belongs to the Lord, and he will repay it sooner or later; if not immediately, he will hereafter; for it follows:

and he reserveth wrath for his enemies: and them for that; if not in this world, yet in the world to come; he lays it up among his treasures, and brings it forth at his pleasure. The word "wrath" is not in the text; it is not said what he reserves for the enemies of himself and church; it is inconceivable and inexpressible.

Commentary -- Verse Notes / Footnotes

NET Notes: Nah 1:1

¹ tn Heb “of Nineveh.”

² tn Or “Nahum of Elkosh” (NAB, NRSV).

NET Notes: Nah 1:2

¹ tn Heb “jealous.” The Hebrew term קַנּוֹא (qanno’, “jealous, zealous”) refers to God’s zealous protection of his people and his furious judgment against his enemies. The root קָנָא (qana’) can denote jealous envy (Gen 26:14; 30:1; 37:11; Pss 37:1; 73:3; 106:16; Prov 3:31; 23:17; 24:1, 19; Ezek 31:9), jealous rivalry (Eccl 4:4; 9:6; Isa 11:13), marital jealousy (Num 5:14, 15, 18, 25, 30; Prov 6:34; 27:4), zealous loyalty (Num 11:29; 25:11, 13; 2 Sam 21:2; 1 Kgs 19:10, 14; 2 Kgs 10:16; Ps 69:10; Song 8:6; Isa 9:6; 37:32; 42:13; 59:17; 63:15; Zech 1:14; 8:2), jealous anger (Deut 32:16, 21; Ps 78:58), and zealous fury (Exod 34:14; Deut 5:9; 29:19; 1 Kgs 14:22; Job 5:2; Pss 79:5; 119:139; Prov 14:30; Isa 26:11; Ezek 5:13; 8:3; 16:38, 42; 23:25; 35:11; 36:5, 6; 38:19; Zeph 1:18). See BDB 888 s.v. קָנָא; E. Reuter, TDOT 13:47-58.

² tn The syntax of this line has been understood in two ways: (1) as a single clause with the Lord as the subject: “A jealous and avenging God is the Lord” (NRSV; NASB) or “The Lord is a jealous and avenging God” (NIV); and (2) as two parallel clauses: “God is jealous, and the Lord avenges” (KJV). The LXX reflects the latter. Masoretic accentuation and Hebrew syntax support the former. Accentuation links קַנּוֹא וְנֹקֵם (qano’ vÿnoqem, “jealous and avenging”) together rather than dividing them into separate clauses. Normal word order suggests that קַנּוֹא וְנֹקֵם (“jealous and avenging”) are attributive adjectives modifying אֵל (’el, “God”). In verbless clauses such as this, the predicate normally precedes the subject; thus, “a jealous and avenging God” (אֵל קַנּוֹא וְנֹקֵם, ’el qanno’ vÿnoqem) is the predicate and “the Lord” (יְהוָה, yÿhvah) is the subject.

³ tn Or “exceedingly wrathful”; Heb “a lord of wrath.” The idiom “lord of wrath” (וּבַעַל חֵמָה, uva’al khemah) means “wrathful” or “full of wrath” (Prov 22:24; 29:22). The noun “lord” (בַעַל) is used in construct as an idiom to describe a person’s outstanding characteristic or attribute (e.g., Gen 37:19; 1 Sam 28:7; 2 Kgs 1:8; Prov 1:17; 18:9; 22:24; 23:2; 24:8; Eccl 7:12; 8:8; 10:11, 20; Isa 41:15; 50:8; Dan 8:6, 20); see IBHS 149-51 §9.5.3.

⁴ tn The term נָקַם (naqam, “avenge, vengeance”) is used three times in 1:2 for emphasis. The Lord will exact just retribution against his enemies (the Assyrians) to avenge their wickedness against his people (Judah).

⁵ tn The verb “rage” (נָטַר, natar) is used elsewhere of keeping a vineyard (Song 1:6; 8:11-12) and guarding a secret (Dan 7:28). When used of anger, it does not so much mean “to control anger” or “to be slow to anger” (HALOT 695 s.v.) but “to stay angry” (TWOT 2:576). It describes a person bearing a grudge, seeking revenge, and refusing to forgive (Lev 19:18). It is often used as a synonym of שָׁמַר (shamar, “to maintain wrath, stay angry”) in collocation with לְעוֹלָם (lÿ’olam, “forever, always”) and לָעַד (la’ad, “continually”) to picture God harboring rage against his enemies forever (Jer 3:5, 12; Amos 1:11; Ps 103:9). The long-term rage depicted by נָטַר (“maintain rage”) serves as an appropriate bridge to the following statement in Nahum that the Lord is slow to anger but furious in judgment. God seeks vengeance against his enemies; he continually rages and maintains his anger; he is slow to anger, but will eventually burst out with the full fury of his wrath.

Geneva Bible: Nah 1:1

The ^{( a )} burden of Nineveh. ^{( b )} The book of the vision of Nahum the ^{( c )} Elkoshite.

The Argument - As those of Nineveh showed themselves prompt and ready to receive the word of God at Jonah's preaching, and so turned to the Lord by repentance, so after a certain time they gave themselves to worldly means to increase their dominion, rather than seeking to continue in that fear of God, and path in which they had begun. They cast off the care of religion, and so returned to their vomit and provoked God's just judgment against them, in afflicting his people. Therefore their city Nineveh was destroyed, and Meroch-baladan, king of Babel (or as some think, Nebuchadnezzar) enjoyed the empire of the Assyrians. But because God has a continual care for his Church, he stirs up his Prophet to comfort the godly, showing that the destruction of their enemies would be for their consolation: and as it seems, he prophesies around the time of Hezekiah, and not in the time of Manasseh his son, as the Jews write.

^{( a )} See Isa 13:1

^{( b )} The vision or revelation, which God commanded Nahum to write concerning the Ninevites.

^{( c )} That is, born in a poor village in the tribe of Simeon.

Geneva Bible: Nah 1:2

God [is] ^{( d )} jealous, and the LORD revengeth; the LORD revengeth, and ^{( e )} [is] furious; the LORD will take vengeance on his adversaries, and he reserveth [wrath] for his enemies.

^{( d )} Meaning, of his glory.

^{( e )} With his own he is but angry for a time, but his anger is never appeased toward the reprobate, even though he defers it for a time.

Commentary -- Verse Range Notes

TSK Synopsis: Nah 1:1-15

1 The majesty of God in goodness to his people, and severity against his enemies.

MHCC: Nah 1:1-8

About a hundred years before, at Jonah's preaching, the Ninevites repented, and were spared, yet, soon after, they became worse than ever. Nineveh knows not that God who contends with her, but is told what a God he is. It is good for all to mix faith with what is here said concerning Him, which speaks great terror to the wicked, and comfort to believers. Let each take his portion from it: let sinners read it and tremble; and let saints read it and triumph. The anger of the Lord is contrasted with his goodness to his people. Perhaps they are obscure and little regarded in the world, but the Lord knows them. The Scripture character of Jehovah agrees not with the views of proud reasoners. The God and Father of our Lord Jesus Christ is slow to wrath and ready to forgive, but he will by no means acquit the wicked; and there is tribulation and anguish for every soul that doeth evil: but who duly regards the power of his wrath?

Matthew Henry: Nah 1:1

This title directs us to consider, 1. The great city against which the word of the Lord is here delivered; it is the burden of Nineveh, not only a prophecy, and a weighty one, but a burdensome prophecy, a dead weight to Nineveh, a mill-stone hanged about its neck. Nineveh was the place concerned, and the Assyrian monarchy, which that was the royal seat of. About 100 years before this Jonah had, in God's name, foretold the speedy overthrow of this great city; but then the Ninevites repented and were spared, and that decree did not bring forth. The Ninevites then saw clearly how much it was to their advantage to turn from their evil way; it was the saving of their city; and yet, soon after, they returned to it again; it became worse than ever, a bloody city, and full of lies and robbery. They repented of their repentance, returned with the dog to his vomit, and at length grew worse than ever they had been. Then God sent them not this prophet, as Jonah, but this prophecy, to read them their doom, which was now irreversible. Note, The reprieve will not be continued if the repentance be not continued in. If men turn from the good they began to do, they can expect no other than that God should turn from the favour he began to show, Jer 18:10. 2. The poor prophet by whom the word of the Lord is here delivered: It is the book of the vision of Nahum the Elkoshite. The burden of Nineveh was what the prophet plainly foresaw, for it was his vision, and what he left upon record (it is the book of the vision ), that, when he was gone, the event might be compared with the prediction and might confirm it. All the account we have of the prophet himself is that he was an Elkoshite, of the town called Elkes, or Elcos, which, Jerome says, was in Galilee. Some observe that the scripture ordinarily says little of the prophets themselves, that our faith might not stand upon their authority, but upon that of the blessed Spirit by whom their prophecies were indited.

Matthew Henry: Nah 1:2-8

Nineveh knows not God, that God that contends with her, and therefore is here told what a God he is; and it is good for us all to mix faith with that which is here said concerning him, which speaks a great deal of terror to the wicked and comfort to good people; for this glorious description of the Sovereign of the world, like the pillar of cloud and fire, has a bright side towards Israel and a dark side towards the Egyptians. Let each take his portion from it; let sinners read it and tremble; let saints read it and triumph. The wrath of God is here revealed from heaven against him enemies, his favour and mercy are here assured to his faithful loyal subjects, and his almighty power in both, making his wrath very terrible and his favour very desirable.

I. He is a God of inflexible justice, a jealous God, and will take vengeance on his enemies; let Nineveh know this, and tremble before him. Their idols are insignificant things; there is nothing formidable in them. But the God of Israel is greatly to be feared; for, 1. He resents the affronts and indignities done him by those that deny his being or any of his perfections, that set up other gods in competition with him, that destroy his laws, arraign his proceedings, ridicule his word, or are abusive to his people. Let such know that Jehovah, the one only living and true God, is a jealous God, and a revenger; he is jealous for the comfort of his worshippers, jealous for his land (Joe 2:18), and will not have that injured. He is a revenger, and he is furious; he has fury (so the word is), not as man has it, in whom it is an ungoverned passion (so he has said, Fury is not in me, Isa 27:4), but he has it in such a way as becomes the righteous God, to put an edge upon his justice, and to make it appear more terrible to those who otherwise would stand in no awe of it. He is Lord of anger (so the Hebrew phrase is for that which we read, he is furious ); he has anger, but he has it at command and under government. Our anger is often lord over us, as theirs that have no rule over their own spirits, but God is always Lord of his anger and weighs a path to it, Psa 78:50. 2. He resolves to reckon with those that put those affronts upon him. We are told here, not only that he is a revenger, but that he will take vengeance; he has said he will, he has sworn it, Deu 32:40, Deu 32:41. Whoever are his adversaries and enemies among men, he will make them feel his resentments; and, though the sentence against his enemies is not executed speedily, yet he reserves wrath for them and reserves them for it in the day of wrath. Against his own people, who repent and humble themselves before him, he keeps not his anger for ever, but against his enemies he will for ever let out his anger. He will not at all acquit the wicked that sin, and stand to it, and do not repent, Nah 1:3. Those wickedly depart from their God that depart, and never return (Psa 18:21), and these he will not acquit. Humble supplicants will find him gracious, but scornful beggars will not find him easy, or that the door of mercy will be opened to a loud, but late, Lord, Lord. This revelation of the wrath of God against his enemies is applied to Nineveh (Nah 1:8), and should be applied by all those to themselves who go on still in their trespasses: With an over-running flood he will make an utter end of the place thereof. The army of the Chaldeans shall overrun the country of the Assyrians, and lay it all waste. God's judgments, when they come with commission, are like a deluge to any people, which they cannot keep off nor make head against. Darkness shall pursue his enemies; terror and trouble shall follow them, whitersoever they go, shall pursue them to utter darkness; if they think to flee from the darkness which pursues them they will but fall into that which is before them.

II. He is a God of irresistible power, and is able to deal with his enemies, be they ever so many, ever so mighty, ever so hardy. He is great in power (Nah 1:3), and therefore it is good having him our friend and bad having him our enemy. Now here,

1. The power of God is asserted and proved by divers instances of it in the kingdom of nature, where we always find its visible effects in the ordinary course of nature, and sometimes in the surprising alterations of that course. (1.) If we look up into the regions of the air, there we shall find proofs of his power, for he has his ways in the whirlwind and the storm. Which way soever God goes he carries a whirlwind and a storm along with him, for the terror of his enemies, Psa 18:9, etc. And, wherever there is a whirlwind and a storm, God has the command of it, the control of it, makes his way through it, goes on his way in it, and serves his own purposes by it. He spoke to Job out of the whirlwind, and even stormy winds fulfil his word. He has his way in the whirlwind, that is, he goes on undiscerned, and the methods of his providence are to us unaccountable; as it is said, His way is in the sea. The clouds are the dust of his feet; he treads on them, walks on them, raises them when he pleases, as a man with his feet raises a cloud of dust. It is but by permission, or usurpation rather, that the devil is the prince of the power of the air, for that power is in God's hand. (2.) If we cast our eye upon the great deeps, there we find that the sea is his, for he made it; for, when he pleases, he rebukes the sea and makes it dry, by drying up all the rivers with which it is continually supplied. He gave those proofs of his power when he divided the Red Sea and Jordan, and can do the same again whenever he pleases. (3.) If we look round us on this earth, we find proofs of his power, when, either by the extreme heat and drought of summer or the cold and frost of winter, Bashan languishes, and Carmel, and the flower of Lebanon languishes, the choicest and strongest flower languishes. His power is often seen in earthquakes, which shake the mountains (Nah 1:5), melt the hills, and melt them down, and level them with the plains. When he pleases the earth is burnt at his presence by the scorching heat of the sun, and he could burn it with fire from heaven, as he did Sodom, and at the end of time he will burn the world and all that dwell therein. The earth, and all the works that are therein, shall be burnt up. Thus great is the Lord and of great power.

2. This is particularly applied to his anger. If God be an almighty God, we may thence infer (Nah 1:6), Who can stand before his indignation? The Ninevites had once found God slow to anger (as he says Nah 1:3), and perhaps presumed upon the mercy they had then had experience of, and thought they might make bold with him; but they will find he is just and jealous as well as merciful and gracious, and, having shown the justice of his wrath, in the next he shows the power of it, and the utter insufficiency of his enemies to contend with him. It is in vain for the stoutest and strongest of sinners to think to make their part good against the power of God's anger. (1.) See God here as a consuming fire, terrible and mighty. Here is his indignation against sin, and the fierceness of his anger, his fury poured out, not like water, but like fire, like the fire and brimstone rained on Sodom, Psa 11:6. Hell is the fierceness of God's anger, Rev 16:19. God's anger is so fierce that it beats down all before it: The rocks are thrown down by him, which seemed immovable. Rocks have sometimes been rent by the eruption of subterraneous fires, which is a faint resemblance of the fierceness of God's anger against sinners whose hearts are rocky, for none ever hardened their hearts against him and prospered. (2.) See sinners here are stubble before the fire, weak and impotent, and a very unequal match for the wrath of God. [1.] They are utterly unable to bear up against it, so as to resist it, and put by the strokes of it: Who can stand before his indignation? Not the proudest and most daring sinner; not the world of the ungodly; no, not the angels that sinned. [2.] They are utterly unable to bear up under it so as to keep up their spirits, and preserve any enjoyment of themselves: Who can abide in the fierceness of his anger? As it is irresistible, so it is intolerable. Some of the effects of God's displeasure in this world a man may bear up under, but the fierceness of his anger, when it fastens immediately upon the soul, who can bear? Let us therefore fear before him; let us stand in awe, and not sin.

III. He is a God of infinite mercy; and in the midst of all this wrath mercy is remembered. Let the sinners in Zion be afraid, that go on still in their transgressions, but let not those that trust in God tremble before him. For, 1. He is slow to anger (Nah 1:3), not easily provoked, but ready to show mercy to those who have offended him and to receive them into favour upon their repentance. 2. When the tokens of his rage against the wicked are abroad he takes care for the safety and comfort of his own people (Nah 1:7): The Lord is good to those that are good, and to them he will be a stronghold in the day of trouble. Note, The same almighty power that is exerted for the terror and destruction of the wicked is engaged, and shall be employed, for the protection and satisfaction of his own people; he is able both to save and to destroy. In the day of public trouble, when God's judgments are in the earth, laying all waste, he will be a place of defence to those that by faith put themselves under his protection, those that trust in him in the way of their duty, that live a life of dependence upon him, and devotedness to him; he knows them, he owns them for his, he takes cognizance of their case, knows what is best for them, and what course to take most effectually for their relief. They are perhaps obscure and little regarded in the world, but the Lord knows them, Psa 1:6.

Keil-Delitzsch: Nah 1:1

The heading runs thus: "Burden concerning Nineveh; book of the prophecy of Nahum of Elkosh." The first sentence gives the substance and object, the second the form and author, of the proclamation which follows. משּׂא signifies a burden, from נשׂא , to lift up, to carry, to heave. This meaning has very properly been retained by Jonathan, Aquila, Jerome, Luther, and others, in the headings to the prophetic oracle. Jerome observes on Hab 1:1 : "Massa never occurs in the title, except when it is evidently grave and full of weight and labour."On the other hand, the lxx have generally rendered it λῆμμα in the headings to the oracles, or even ὅρασις, ὅραμα, ῥῆμα (Isaiah 13ff., Isa 30:6); and most of the modern commentators since Cocceius and Vitringa, following this example, have attributed to the word the meaning of "utterance,"and derived it from נשׂא , effari . But נשׂא has no more this meaning than נשׂא קול can mean to utter the voice, either in Exo 20:7 and Exo 23:1, to which Hupfeld appeals in support of it, or in 2Ki 9:25, to which others appeal. The same may be said of משּׂא , which never means effatum , utterance, and is never placed before simple announcements of salvation, but only before oracles of a threatening nature. Zec 9:1 and Zec 12:1 form no exception to this rule. Delitzsch (on Isa 13:1) observes, with regard to the latter passage, that the promise has at least a dark foil, and in Nahum 9:1ff. the heathen nations of the Persian and Macedonian world-monarchy are threatened with a divine judgment which will break in pieces their imperial glory, and through which they are to be brought to conversion to Jehovah; "and it is just in this that the burden consists, which the word of God lays upon these nations, that they may be brought to conversion through such a judgment from God"(Kliefoth). Even in Pro 30:1 and Pro 31:1 Massâ' does not mean utterance. The words of Agur in Pro 30:1 are a heavy burden, which is rolled upon the natural and conceited reason; they are punitive in their character, reproving human forwardness in the strongest terms; and in Pro 31:1 Massâ' is the discourse with which king Lemuel reproved his mother. For the thorough vindication of this meaning of Massâ' , by an exposition of all the passages which have been adduced in support of the rendering "utterance,"see Hengstenberg, Christology , on Zec 9:1, and O. Strauss on this passage. For Nineveh , see the comm. on Jon 1:2. The burden, i.e., the threatening words, concerning Nineveh are defined in the second clause as sēpher châzōn , book of the seeing (or of the seen) of Nahum, i.e., of that which Nahum saw in spirit and prophesied concerning Nineveh. The unusual combination of sēpher and châzōn , which only occurs here, is probably intended to show that Nahum simply committed his prophecy concerning Nineveh to writing, and did not first of all announce it orally before the people. On hâ'elqōshı̄ (the Elkoshite), see the Introduction.

Keil-Delitzsch: Nah 1:2-3

The description of the divine justice, and its judicial manifestation on the earth, with which Nahum introduces his prophecy concerning Nineveh, has this double object: first of all, to indicate the connection between the destruction of the capital of the Assyrian empire, which is about to be predicted, and the divine purpose of salvation; and secondly, to cut off at the very outset all doubt as to the realization of this judgment. Nah 1:2. "A God jealous and taking vengeance is Jehovah; an avenger is Jehovah, and Lord of wrathful fury; an avenger is Jehovah to His adversaries, and He is One keeping wrath to His enemies. Nah 1:3. Jehovah is long-suffering and of great strength, and He does not acquit of guilt. Jehovah, His way is in the storm and in the tempest, and clouds are the dust of His feet." The prophecy commences with the words with which God expresses the energetic character of His holiness in the decalogue (Exo 20:5, cf. Exo 34:14; Deu 4:24; Deu 5:9; and Jos 24:19), where we find the form קנּוא for קנּא . Jehovah is a jealous God, who turns the burning zeal of His wrath against them that hate Him (Deu 6:15). His side of the energy of the divine zeal predominates here, as the following predicate, the three-times repeated נקם , clearly shows. The strengthening of the idea of nōqēm involved in the repetition of it three times (cf. Jer 7:4; Jer 22:29), is increased still further by the apposition ba'al chēmâh , possessor of the wrathful heat, equivalent to the wrathful God (cf. Pro 29:22; Pro 22:24). The vengeance applies to His adversaries, towards whom He bears ill-will. Nâtar , when predicated of God, as in Lev 19:18 and Psa 103:9, signifies to keep or bear wrath. God does not indeed punish immediately; He is long-suffering ( ארך אפּים , Exo 34:6; Num 14:18, etc.). His long-suffering is not weak indulgence, however, but an emanation from His love and mercy; for He is g^e dōl - kōăch , great in strength (Num 14:17), and does not leave unpunished ( נקּה וגו after Exo 34:7 and Num 14:18; see at Exo 20:7). His great might to punish sinners, He has preserved from of old; His way is in the storm and tempest. With these words Nahum passes over to a description of the manifestations of divine wrath upon sinners in great national judgments which shake the world ( שׂערה as in Job 9:17 = סערה , which is connected with סוּפה in Isa 29:6 and Psa 83:16). These and similar descriptions are founded upon the revelations of God, when bringing Israel out of Egypt, and at the conclusion of the covenant at Sinai, when the Lord came down upon the mountain in clouds, fire, and vapour of smoke (Exo 19:16-18). Clouds are the dust of His feet. The Lord comes down from heaven in the clouds. As man goes upon the dust, so Jehovah goes upon the clouds.

Constable: Nah 1:1

I. Heading 1:1

The writer introduced this book as an oracle concerning Nineveh. An oracle is a message from Yahweh that usually announces judgment. It is sometimes called a "burden" because it frequently contains a message that lay heavy on the prophet's heart. This book records the vision that Nahum the Elkoshite received from the Lord.

"Having been founded by Nimrod (Gen. 10:8-12), Nineveh had a long history. It was located on the east bank of the Tigris River, which formed the western and southern boundaries of the city. A wall extended for eight miles around the northern and eastern boundaries. The section of the city within the walls was nearly three miles in diameter at its greatest width, and it held a population that has been estimated to have been as high as 150,000. The three days' walk required to traverse Nineveh (. . . Jon. 3:3) is no exaggeration."¹⁰

As noted above, the location of Elkosh is presently uncertain. The two most likely general locations are Mesopotamia or Canaan. I tend to think that Elkosh was in Judah since all the other Old Testament prophets were from Canaan and Nahum prophesied during the history of the surviving kingdom of Judah (ca. 650 B.C.).

Nahum evidently used "Nineveh," the capital of the Assyrian Empire, to stand for the whole empire in some places as well as for the city in others. In some texts the city is definitely in view, as is obvious from the fulfillment of the prophecy, but in others all of Assyria seems to be in view.¹¹

Constable: Nah 1:2-14

II. Nineveh's destruction declared 1:2-14

The rest of chapter 1 declares Nineveh's destruction in rather hymnic style, and chapters 2 and 3 describe its destruction. Each of these major parts of the book opens with a revelation of Yahweh.

Constable: Nah 1:2-8

A. The anger and goodness of Yahweh 1:2-8

"The opening verses of Nahum form a prologue dominated by the revelation of God's eternal power and divine nature in creation (cf. Rom 1:20). As in Romans 1:18-32, this revelation is characterized preeminently by God's justice, expressed in retribution (v. 2) and wrath (vv. 2-3, 6) that shake the entire creation (vv. 3-6)."¹²

"The seventh-century minor prophets focused on the justice of God as exhibited in powerful judgment on an international scale."¹³

1:2 Nahum drew a picture of Yahweh as a God who is jealous for His chosen people (cf. Exod. 20:5; 34:14; Deut. 4:24; 5:9). That is, He greatly desires their welfare (cf. Deut. 6:15). He is also an avenging God who takes vengeance on all who violate His standards of righteousness (what is right), though not with human vindictiveness. Third, He is full of wrath against those who oppose Him and disregard His grace, those who set themselves up as His adversaries and enemies (cf. Deut. 32:35, 41). The repetition of avenging, vengeance, and wrathful in this verse creates a strong impression of an angry God. The word "wrath" (Heb. hemah) means "to be hot" and describes burning rage and intense fury. Why was God so angry? The rest of the oracle explains that it was the behavior of the Ninevites that had aroused His anger.¹⁴

"Verse 2 lays a foundation for the entire prophecy: all that follows is rooted in this revelation of the justice and burning zeal of the Lord exercised on behalf of his people."¹⁵

1:3 However, Yahweh was not out of control in His anger. His anger was slow in coming to the boiling point (cf. Exod. 34:6; Num. 14:18). He waited as long as possible to pour out His judgment (cf. 2 Pet. 3:9).¹⁶ This accounts for His allowing the Assyrians to abuse the Israelites for so long. Patience is sometimes a sign of weakness, but not so with the Lord. He is also great in power, which makes the prospect of His releasing His anger terrifying (cf. Deut. 8:17-18). He will not pass over any guilty person and leave him or her unpunished but will bring them to judgment eventually. Whirlwinds and storms manifest this angry aspect of God's character and His power (cf. Job 9:17). He is so great that the clouds are for Him what the dust on the ground is for humans (cf. 2 Sam. 22:10; Ps. 18:9). The great clouds overhead are like dust to the great God who resides in the heavens.

Verses 2 and 3 repeat "Yahweh" five times. This literary device has the effect of underlining the identity of Israel's covenant God. There should be no mistake whom Nahum was describing even though he drew attention to characteristics of the Lord that were not the ones that His people liked to think about.¹⁷

1:4 A simple word from Yahweh can cause the humanly uncontrollable sea and the rivers to dry up. The Lord had demonstrated this power when He parted the Red Sea and stopped the Jordan River from flowing (Exod. 14:21; Josh. 3:16). It can make Bashan, Carmel, and Lebanon, normally lush, productive regions, wither away. The Lord had likewise sent many droughts on various parts of Canaan to encourage His people to return to Him (cf. 1 Kings 17-18). It is heat that causes bodies of water to dry up and bodies of land to wither away, but it is the heat of God's wrath in judgment that is sometimes behind this physical heat.

1:5 Yahweh produces earthquakes and landslides, other evidences of His awesome power. Mountains are the most stable physical features on this planet, yet God can move them. Mt. Sinai quaked when God revealed Himself there (Exod. 19:18). His very presence can cause the entire earth and all its inhabitants to convulse and upheave. The vast Assyrian Empire, therefore, was not too much for Him to overthrow.

1:6 No one can continue to exist if Yahweh is indignant with him or her.¹⁸ The Hebrew word translated "indignant," za'am, means to be enraged, like boiling water. No one can endure Yahweh's burning anger. Nahum made these points strongly by using two rhetorical questions. The Assyrians should have learned this truth when God destroyed their army, as it surrounded Jerusalem, in one night (2 Kings 18). Yahweh's wrath pours out like fire and then even solid rocks break up (cf. 1 Kings 19:11). How much less will human flesh and manmade walls stand against His anger!

1:7 In contrast, Yahweh is also good, not just angry and vengeful (cf. Rom. 11:22). He Himself is a more secure hiding place than any mountain, hill, or great city, like Nineveh, when people face trouble (cf. Ps. 27:1; 37:39; 43:2; 52:7). Furthermore He knows those who take refuge in Him by drawing near to Him and resting their confidence in Him. He takes note of those who trust in Him as well as those who incur His wrath. Whereas the previous revelations of God reflect His imminent dealings with the Assyrians, this aspect of His character (name) should have encouraged the Israelites to trust and obey Him.

1:8 Nahum returned to the wrathful aspect of God's character because that was the focus of his oracle. Without identifying Nineveh, the prophet described Yahweh destroying it totally and permanently as with a tidal wave.¹⁹ This could and probably does describe an unrestrained army invasion (cf. Isa. 8:7-8; Jer. 47:2; Dan. 9:26; 11:40). However, when the Medes, Babylonians, and Scythians jointly overthrew Nineveh, its rivers overflowed and washed away part of Nineveh's walls.²⁰

Using another figure, Yahweh said He would pursue His enemies until He caught up with them and killed them, even if it took all night. Normally battles ceased at nightfall and resumed at daybreak because fighting became so difficult at night. But the Lord would not let night stop Him from pursuing and slaying His enemies. They would not escape from Him simply because time passed. Darkness also has the metaphorical connotation of evil, spiritual lostness, and eternal judgment (e.g., Job 17:13; Ps. 82:5; 88:12; Prov. 4:19; 20:20; Isa. 8:22; 42:7; Jer. 23:12; Matt. 4:16; 8:12; John 3:19; Col. 1:13; 1 Pet. 2:9; Jude 6; Rev. 16:10).

The Lord is angry with those who abuse others, especially those who abuse His people, and He will punish them. This section stresses the justice, power, and goodness of Yahweh.

Guzik: Nah 1:1-15

Nahum 1 - Coming Judgment on Nineveh

A. The character of the God who brings judgment.

1. (1) The burden of Nahum.

The burden against Nineveh. The book of the vision of Nahum the Elkoshite.

a. The burden: In the prophets, a burden is a "heavy" message of weighty importance, heavy in the sense that it produces sorrow or grief.

i. "Massa comes from the verb 'to lift up' (nasa), and so it can mean 'to carry' or 'to lift up the voice.' From the first meaning comes the translation 'burden,' or 'load'; and from the second meaning we get the translation 'oracle,' or 'utterance.'" (Wolf, in his commentary on Isaiah) Grammatically, we may be able to say "oracle," but since these are heavy oracles, we are justified in calling them burdens.

ii. "Massa not only signifies a burden, but also a thing lifted up, pronounced, or proclaimed; also a message. It is used by the prophets to signify the revelation which they have received from God to deliver to any particular people." (Clarke)

b. Against Nineveh: The capital of the Assyrian Empire was Nineveh, the city that heard the preaching of Jonah a hundred years before and repented. Nahum will address a city that has slipped back into sin, and is again ripe for judgment.

i. Among other things, the Prophecy of Nahum shows us that God not only deals with individuals as individuals, He also deals with nations as nations. "This is the prophecy which sets forth, more clearly than any other, the truth concerning the wrath of God, in its national application." (Morgan) Nations will be held to account by God.

ii. Nineveh was an ancient, famous city. It was founded by the first world dictator, Nimrod (Genesis 10:11) "From Nineveh's walls, temples, palaces, inscriptions, and reliefs, mute yet elaborate witness is given to a city that flourished up to its destruction in 612 B.C. Accordingly, the magnificent buildings, artistic designs, and water-supply projects of Nineveh have resulted in its being likened to ancient Versailles." (Major Cities of the Biblical World)

c. The book of the vision: This was more than a message communicated to Nahum in words or phrases from God. Because this is a vision, in some way Nahum saw it. When we see the vivid, descriptive way Nahum writes we understand that the book records what he saw in his vision.

i. Isaiah 2:1 says: The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. Isaiah saw a word, and in some sense Nahum also did.

d. Nahum the Elkoshite: We don't know anything else about Nahum or the city of Elkosh. The name Nahum is an abbreviated form of the name Nehemiah, which means "Comfort of Yahweh." It may be that Elkosh was in the region of Galilee, because the city of Capernaum (Matthew 4:13, Mark 9:33, John 2:12) was named after Nahum (Kephar-Nahum, "City of Nahum").

i. We don't know exactly when Nahum gave this prophecy. He mentions the destruction of the Egyptian city No Amon (Thebes) in Nahum 3:8 and Thebes fell to the Assyrians in 663 B.C., so Nahum must have been written after that. Nineveh was destroyed 50 years after No Amon (612 B.C.).

ii. It is likely that Nahum was written during the height of Nineveh's power. "It was concerned with Nineveh, and was delivered almost certainly when she was at the height of her power." (Morgan)

2. (2-8) The judgments of a merciful God.

God is jealous, and the LORD avenges; the LORD avenges and is furious. The LORD will take vengeance on His adversaries, and He reserves wrath for His enemies; the LORD is slow to anger and great in power, and will not at all acquit the wicked. The LORD has His way in the whirlwind and in the storm, and the clouds are the dust of His feet. He rebukes the sea and makes it dry, and dries up all the rivers. Bashan and Carmel wither, and the flower of Lebanon wilts. The mountains quake before Him, the hills melt, and the earth heaves at His presence, yes, the world and all who dwell in it. Who can stand before His indignation? And who can endure the fierceness of His anger? His fury is poured out like fire, and the rocks are thrown down by Him. The LORD is good, a stronghold in the day of trouble; and He knows those who trust in Him. But with an overflowing flood He will make an utter end of its place, and darkness will pursue His enemies.

a. The LORD is slow to anger and great in power, and will not at all acquit the wicked: Nahum begins his prophecy by considering the character of the God who brings judgment.

· God is jealous: How can it be said that God is jealous? "God's jealousy is love in action. He refuses to share the human heart with any rival, not because He is selfish and wants us all for Himself, but because He knows that upon that loyalty to Him depends our very moral life . . . God is not jealous of us: He is jealous for us." (Redpath in Law and Liberty)

· The LORD will take vengeance on His adversaries: Man needs to understand that he can't fight against God and hope to prevail. Everyone who sets themselves against God will end up receiving His vengeance.

· The LORD is slow to anger: God is far more patient than man. Though there is a time and place where He does display His anger, it doesn't come quickly or capriciously. "God's sword of justice is in its scabbard: not rusted in it - it can be easily withdrawn - but held there by that hand that presses it back into its sheath, crying, 'Sleep, O sword, sleep; for I will have mercy upon sinners, and will forgive their transgressions.'" (Spurgeon)

· And great in power: Knowing God's power should make us trust in His help (because He is able to help) and to fear His judgment (knowing that He judges with power).

· Will not at all acquit the wicked: God is not like an unjust judge who simply lets the guilty go out of a false sense of compassion. We can't just figure that God will say, "Let's let bygones be bygones" when we get to heaven. Sin must be accounted for, because He will not acquit the wicked. Every sin will be paid for - either in hell or at the cross - but God will not acquit the wicked. "Never once has he pardoned an unpunished sin; not in all the years of the Most High, not in all the days of his right hand, has he once blotted out sin without punishment." (Spurgeon)

· The LORD has His way in the whirlwind and in the storm: God's power is so great that it controls the mightiest forces known to man. A huge whirlwind or storm is nothing to God, because He has His way in them.

· His fury is poured out like fire: When God is resisted long enough and rejected strongly enough, eventually His judgment comes. He is slow to anger, but when it does come His fury is poured out like fire. Understanding this should make man quick to repent and wary of presuming on God's patience.

· The LORD is good, a stronghold in the day of trouble: Those who love Him and trust Him see the goodness of God, and find protection in His stronghold - which is the LORD Himself. "Remember that it is only a day; it is not a week, nor a month, and God will not permit the devil to add an extra hour to that day; it is a 'day of trouble.' There is an end to all our griefs." (Spurgeon)

· He knows those who trust in Him: Not only does He know them in the sense of identification, but also in the sense of relationship. Trust implies relationship, and God knows those who trust in Him. "Once more, dear friends, this word 'know' here means loving communion . . . God knows us; he knows our prayers and tears, he knows our wishes, he knows that we are not what we want to be, but he knows what we do desire to be. He knows our aspirations, our sighs, our groans, our secret longings, our own chastenings of spirit when we fail; he has entered into it all. He says, 'Yes, dear child, I know all about you; I have been with you when you thought you were alone. I have read what you could not read, the secrets of your own heart that you could not decipher I have known them all, and I still know them.'" (Spurgeon)

b. How important it is to know that the LORD is good!

· God is good in His very being - it is His very nature to be good

· God is good independently - no one must help Him be good

· God is eternally and unchangeably good

· God is good in each one of His Divine Persons

· God is good in all His acts of grace

· God is good in all His plans and purposes for our life

c. With an overflowing flood He will make an utter end of its place: Taking into account the character of God, though His slow to anger and good, He cannot forever overlook the sin and rebellion of the Assyrians. Their end in judgment will come like an overflowing flood.

i. The overflowing flood was fulfilled both figuratively and literally. "According to secular accounts, during the final siege of Nineveh by a rebel army of Persians, Medes, Arabians, and Babylonians, unusually heavy rains caused the rivers to flood and to undermine the city's walls, which then collapsed . . . the invading armies entered the city through this breach in its defenses." (Boice)

ii. The utter end of its place was also literally fulfilled. "Not only were these people lost from history, even the city was lost until it was discovered by archaeologists, beginning in the 1840's." (Boice)

iii. "The author is not expressing some personal feeling of vindication over some hurt by the oppressor, nor even a nationalistic chauvinism that pagan nations must be punished. Rather, Yahweh is applying his universal standard against evil, no matter who is responsible." (Baker)

B. Nineveh destroyed, Judah delivered.

1. (9-11) The destruction of Nineveh.

What do you conspire against the LORD? He will make an utter end of it. Affliction will not rise up a second time. For while tangled like thorns, and while drunken like drunkards, they shall be devoured like stubble fully dried. From you comes forth one who plots evil against the LORD, a wicked counselor.

a. He will make an utter end of it: Nineveh was ripe for a devastating judgment. This was not a harsh chastening; this was utter destruction to come upon the city. The promise "Affliction will not rise up a second time" sounds encouraging, until we realize that it will not rise up a second time because the judgment will be so severe the first time.

b. They shall be devoured like stubble fully dried: The dry leftover stalks of grass are ready to be devoured by the smallest flame. This is how ripe Nineveh is for judgment, and how complete the fire of judgment will be when it comes.

2. (12-13) The deliverance of Zion.

Thus says the LORD: "Though they are safe, and likewise many, yet in this manner they will be cut down when he passes through. Though I have afflicted you, I will afflict you no more; for now I will break off his yoke from you, and burst your bonds apart."

a. Though they are safe: The enemies of Zion looked mighty; they were safe and many. Yet they will be devastated by the judgment that the LORD promised.

b. Though I have afflicted you, I will afflict you no more: God's people looked weak and afflicted; yet God promises that they will be strengthened and restored. The power of their oppressors will be broken (I will break off his yoke from you).

i. Could not the believer today, who is trapped or oppressed by sin, ask God to break the yoke of sin? It must be done with a complete willingness to walk in the freedom God gives, but only God can break off the power of the things that bind us.

3. (14) The end of the wicked in Assyria.

The LORD has given a command concerning you: "Your name shall be perpetuated no longer. Out of the house of your gods I will cut off the carved image and the molded image. I will dig your grave, for you are vile."

a. Your name shall be perpetuated no longer: The city of Nineveh was once instantly recognized as one of the great "power cities" of the world. God promises to bring this wicked city so low that they lose their legacy and name among the nations.

b. I will dig your grave, for you are vile: In this vivid - almost extreme - imagery, God warns Nineveh of its coming judgment and destruction.

4. (15) Blessing in Judah.

Behold, on the mountains the feet of him who brings good tidings, who proclaims peace! O Judah, keep your appointed feasts, perform your vows. For the wicked one shall no more pass through you; he is utterly cut off.

a. Behold, on the mountains the feet of him who brings good tidings, who proclaims peace! The contrast between the fate of the godly and wicked is nothing but good news to Nahum and the people of God.

i. Isaiah 52:7 uses a similar expression, but Isaiah marvels at the beauty of the feet of him who brings good news. Nahum would certainly agree, because those who bring good tidings have beautiful feet; they partner with God for the salvation of men. The feet speak of activity, motion, and progress, and those who are active and moving in the work of preaching the gospel have beautiful feet.

ii. In Isaiah, the good news is the coming of the Messiah. In Nahum, the good news is the defeat of the enemies of God's people. Revelation 17 and 18 describe the fall of Babylon, representing the world system and all of its support structure. Revelation 18:9-19 shows how the kings and merchants of the earth mourned the fall of Babylon, but Revelation 18:20 through 19:6 shows how heaven rejoiced over the fall of the world system. What was mourned on earth was applauded in heaven, and the same principle applies in Nahum's prophecy of Nineveh's fall.

iii. "Rejoicing is not in this context gleeful gloating at the misfortune of others . . . Rather it is pleasure at the vindication of God and his promises." (Baker)

b. O Judah, keep your appointed feasts, perform your vows: Knowing the grace and mercy of God to His people should not make the believer careless in obedience, it should make the believer more careful to obey every word of the LORD.

© 2001 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: Nah 1:2

NAHUM 1:2 —Does God get angry?

PROBLEM: Nahum declares that God “avenges and is furious.” Indeed, God is often represented as being angry in the Bible (cf. Isa. 26:20 ; Jer. 4:8 ). At the same time, the Bible urges believers not to be angry, since it is a sin (cf. Gal. 5:20 ). But if it is a sin, then how can God do it?

SOLUTION: Anger as such is not sinful. It depends on the purpose, nature, and/or object of anger. Even Jesus, our perfect moral example, was angry at sin (cf. Matt. 23:15-36 ). Paul exhorted us, “Be angry, and do not sin” ( Eph. 4:26 ). In short, we should be angry at sin, but we should not sin in being angry. The problem with human anger, even in the good sense of anger at sin, is that it is easy to carry it too far so that we sin in our anger. Unlike God, who is “slow to anger” ( Neh. 9:17 ), we are often quick to anger. In short, there is good and bad anger for humans.   

GOOD ANGER BAD ANGER   

Over sin Over being sinned against   

Against sin Against sinners   

Expressed righteously Expressed unrighteously   

Being slow to anger Being quick to anger   

Done in justice Done in retaliation   

Evidence: Nah 1:1-6

Here is a revelation of God's divine attributes . He is jealous. He takes vengeance. He becomes furious and wrath-filled. Yet, this wrath-filled, jealous God is slow to anger. He holds back His terrible wrath because He is rich in mercy. He is not wilfing that any perish, but warns that He will by no means acquit the wicked. How do we know this? Primarily because He gives us His word that justice will be done. Reason also demands it. It is reasonable that murderers, rapists, thieves, etc., be punished. If His creation--massive tornadoes, huge douds, the vast seas, rivers, flowers and mountains bow at His presence, how much more will sinful man be subject to His power? No one can stand before His indignation.

Introduction / Outline

JFB: Nahum (Book Introduction)

NAHUM means "consolation" and "vengeance"; symbolizing the "consolation" in the book for God's people, and the "vengeance" coming on their enemies. In the first chapter the two themes alternate; but as the prophet advances, vengeance on the capital of the Assyrian foe is the predominant topic. He is called "the Elkoshite" (Nah 1:1), from Elkosh, or Elkesi, a village of Galilee, pointed out to JEROME [Preface in Nahum] as a place of note among the Jews, having traces of ancient buildings. The name Capernaum, that is, "village of Nahum," seems to take its name from Nahum having resided in it, though born in Elkosh in the neighborhood. There is another Elkosh east of the Tigris, and north of Mosul, believed by Jewish pilgrims to be the birthplace and burial place of the prophet. But the book of Nahum in its allusions shows a particularity of acquaintance with Palestine (Nah 1:4), and only a more general knowledge as to Nineveh (Nah 2:4-6; Nah 3:2-3).

His graphic description of Sennacherib and his army (Nah 1:9-12) makes it not unlikely that he was in or near Jerusalem at the time: hence the number of phrases corresponding to those of Isaiah (compare Nah 1:8-9, with Isa 8:8; Isa 10:23; Nah 2:10, with Isa 24:1; Isa 21:3; Nah 1:15, with Isa 52:7). The prophecy in Nah 1:14 probably refers to the murder of Sennacherib twenty years after his return from Palestine (Isa 37:38). The date of his prophecies, thus, seems to be about the former years of Hezekiah. So JEROME thinks. He plainly writes while the Assyrian power was yet unbroken (Nah 1:12; Nah 2:11-13 Nah 3:15-17). The correspondence between the sentiments of Nahum and those of Isaiah and Hezekiah, as recorded in Second Kings and Isaiah, proves the likelihood of Nahum's prophecies belonging to the time when Sennacherib was demanding the surrender of Jerusalem, and had not yet raised the siege (compare Nah 1:2, &c., with 2Ki 19:14-15; Nah 1:7, with 2Ki 18:22; 2Ki 19:19, 2Ki 19:31; 2Ch 32:7-8; Nah 1:9, Nah 1:11, with 2Ki 19:22, 2Ki 19:27-28; Nah 1:14, with 2Ki 19:6-7; Nah 1:15; Nah 2:1-2, with 2Ki 19:32-33; Nah 2:13, with 2Ki 19:22-23). The historical data in the book itself are the humiliation of Israel and Judah by Assyria (Nah 2:2); the invasion of Judah (Nah 1:9, Nah 1:11); and the conquest of No-ammon, or Thebes, in Upper Egypt (Nah 3:8-10). Tiglath-pileser and Shalmaneser had carried away Israel. The Jews were harassed by the Syrians, and impoverished by Ahaz' payments to Tiglath-pileser (2Ch. 28:1-27; Isa 7:9). Sargon, Shalmaneser's successor, after the reduction of Phœnicia by the latter, fearing lest Egypt should join Palestine against him, undertook an expedition to Africa (Isa 20:1-6), and took Thebes; the latter fact we know only from Nahum, but the success of the expedition in general is corroborated in Isa 20:1-6. Sennacherib, Sargon's successor, made the last Assyrian attempt against Judea, ending in the destruction of his army in the fourteenth year of Hezekiah (713-710 B.C.). As Nahum refers to this in part prophetically, in part as matter of history (Nah 1:9-13; Nah 2:13), he must have lived about 720-714 B.C., that is, almost a hundred years before the event foretold, namely, the overthrow of Nineveh by the joint forces of Cyaxares and Nabopolassar in the reign of Chyniladanus, 625 or 603 B.C.

The prophecy is remarkable for its unity of aim. Nahum's object was to inspire his countrymen, the Jews, with the assurance that, however alarming their position might seem, exposed to the attacks of the mighty Assyrian, who had already carried away the ten tribes, yet that not only should the Assyrian (Sennacherib) fail in his attack on Jerusalem, but Nineveh, his own capital, be taken and his empire overthrown; and this, not by an arbitrary exercise of Jehovah's power, but for the iniquities of the city and its people. His position in the canon is seventh of the minor prophets in both the Hebrew and Greek arrangement. He is seventh in point of date.

His style is clear, elegant, and forcible. Its most striking characteristic is the power of representing several phases of an idea in the briefest sentences, as in the majestic description of God in the commencement, the conquest of Nineveh, and the destruction of No-ammon [EICHORN]. DE WETTE calls attention to his variety of manner in presenting ideas, as marking great poetic talent. "Here there is something sonorous in his language there something murmuring; with both these alternates something that is soft, delicate, and melting, as the subject demands." Excepting two alleged Assyrian words (Nah 3:17), English Version, "crowned," or princes, and English Version, "captains," or satraps (used by Jer 51:27), the language is pure. These two, doubtless, came to be known in Judea from the intercourse with Assyria in the eighth and seventh centuries B.C.

JFB: Nahum (Outline)

• JEHOVAH'S ATTRIBUTES AS A JEALOUS JUDGE OF SIN, YET MERCIFUL TO HIS TRUSTING PEOPLE, SHOULD INSPIRE THEM WITH CONFIDENCE. HE WILL NOT ALLOW THE ASSYRIANS AGAIN TO ASSAIL THEM, BUT WILL DESTROY THE FOE. (Nah 1:1-15)
• THE ADVANCE OF THE DESTROYING FORCES AGAINST NINEVEH, AFTER IT WAS USED AS GOD'S ROD FOR A TIME TO CHASTISE HIS PEOPLE: THE CAPTURE OF THAT LION'S DWELLING, ACCORDING TO THE SURE WORD OF JEHOVAH. (Nah 2:1-13)
• REPETITION OF NINEVEH'S DOOM, WITH NEW FEATURES; THE CAUSE IS HER TYRANNY, RAPINE, AND CRUELTY: NO-AMMON'S FORTIFICATIONS DID NOT SAVE HER; IT IS VAIN, THEREFORE, FOR NINEVEH TO THINK HER DEFENSES WILL SECURE HER AGAINST GOD'S SENTENCE. (Nah. 3:1-19)

TSK: Nahum 1 (Chapter Introduction)

Overview

Nah 1:1, The majesty of God in goodness to his people, and severity against his enemies.

Poole: Nahum (Book Introduction)

THE ARGUMENT

THE prophet Nahum is one of those prophets whose family and country are concealed, and it would be more labour than profit to spend time on the inquiry after the one or other. He is styled the Elkoshite, and possibly born and bred in Elkosh, a town of Galilee, an obscure place, of which perhaps we had heard no more, had it not been written that this man was born there, to allude to that of the psalmist, Psa 87:5 . The time of his appearing in public to discharge his prophetic office is much more material, being a key to the whole prophecy. Now it is certain that Nahum was a prophet in office whilst the kingdom of Assyria was not only standing, but whilst it was standing in its glory and entire strength, whilst it was dangerous and terrible to its neighbours. It is to me evident that Nahum prophesied before the destruction of Sennacherib’ s army, for he foretelleth the death of Sennacherib, Nah 1:14 . It is certain also he appeared after Hoshea and the ten tribes were carried captives by Shalmaneser. This was either in A.M. 3229, as Helvicus, or 3283, as Archbishop Usher and Doctor Lightfoot, in the ninth year of Hoshea, which was the sixth of Hezekiah, 2Ki 18:10 , and some few years before the death of Shalmaneser, whose son Sennacherib succeeded, and invaded Egypt and Judah in the fourteenth year of Hezekiah, eight years after Samaria was taken and the ten tribes were captivated; within which time, and probably toward the fifth of those eight, Nahum is sent a prophet to quiet, support, and encourage Hezekiah and his subjects against all the threats and power of the Assyrian tyrant, who threatened to destroy Judah and Jerusalem, from accomplishing whereof the tyrant shall be so far that God will turn it to his ruin; and here, as a very fit season, the prophet declareth the final and utter ruin of the Assyrian empire and its capital city Nineveh, as a just revenge for all their oppressions of their neighbours, but especially in revenge of their reiterated violence against Israel and Judah: on account of which good tidings the prophet hath his name Nahum, which in the Hebrew is from a word signifying to comfort; and also to repent; indeed repentance is preparatory to comfort; and though his preaching against Nineveh be the comfort of Jerusalem, no doubt he called Jerusalem to repent, which is probably collected from Nah 1:15 , O Judah, keep thy solemn feasts, perform thy vows. This whole prophecy, except the 15th verse of this chapter, is directed against Nineveh, head city of the Assyrian kingdom, and against the whole kingdom; which, with all sorts of men and women in it, are threatened with very sore and heavy judgments, with final desolation, or captivity, for their sins; all which was fulfilled by the Lord, using the Babylonian and Median power to overthrow this power of Assyria, and particularly by the joint forces of Nabopollassar and Astyages, as is by the most learned Archbishop Usher observed, in A. M, 3378. Yet others tell us the final ruin of the Assyrian kingdom, foretold by Nahum, came much sooner, and that in the death of Esarhaddon, or Assaradinus, the Assyrian monarchs did expire. But though I determine not the number of years during which this threatened monarchy did stand, yet, be they fewer or more, Nahum’ s prophecy was fulfilled in the destruction of Nineveh and the subversion of the Assyrian monarchy, and the Jews were no more infested by the Assyrian though they were by the Babylonian kingdom. The things then spoken of by Nahum do in the letter and historical part of them concern the times between the twelfth or fourteenth of Hezekiah and the end of the Assyrian monarchy. And a skilful observer of the histories of those times would be best able to interpret this prophet, nor shall any do it tolerably well without recourse to those histories, which, though not cited here at large, (which brief annotations admit not,) yet have not been quite neglected; and what errors in applying the histories and computation of times are here committed, all will candidly excuse who know the obscurity and uncertainty of those times.

Poole: Nahum 1 (Chapter Introduction)

NAHUM CHAPTER 1

The majesty of God in goodness to his people, and severity against his enemies.

MHCC: Nahum (Book Introduction)

This prophet denounces the certain and approaching destruction of the Assyrian empire, particularly of Nineveh, which is described very minutely. Together with this is consolation for his countrymen, encouraging them to trust in God.

MHCC: Nahum 1 (Chapter Introduction)

(Nah 1:1-8) The justice and power of the Lord.

(Nah 1:9-15) The overthrow of the Assyrians.

Matthew Henry: Nahum (Book Introduction)

An Exposition, with Practical Observations, of The Prophecy of Nahum

The name of this prophet signifies a comforter; for it was a charge given to all the prophets, Comfort you, comfort you, my people: and even this prophet, though wholly taken up in foretelling the destruction of Nineveh, which speaks terror to the Assyrians, is, even in that, comforter to the ten tribes of Israel, who, it is probable, were now lately carried captives into Assyria. It is very uncertain at what time he lived and prophesied, but it is most probable that he lied in the time of Hezekiah, and prophesied against Nineveh, after the captivity of Israel by the king of Assyria, which was in the ninth year of Hezekiah, and before Sennacherib's invading Judah, which was in the fourteenth year of Hezekiah, for to that attempt, and the defeat of it, it is supposed, the first chapter has reference; and it is probable that it was delivered a little before it, for the encouragement of God's people in that day of treading down and perplexity. It is the conjecture of the learned Huetius that the two other chapters of this book were delivered by Nahum some years after, perhaps in the reign of Manasseh, and in that reign the Jewish chronologies generally place him, somewhat nearer to the time when Nineveh was conquered, and the Assyrian monarchy reduced, by Cyaxares and Nebuchadnezzar, some time before the first captivity of Judah. It is probable that Nahum did by word of mouth prophesy many things concerning Israel and Judah, as it is certain that Jonah did (2Ki 14:25), though we have nothing of either of them in writing, but what related to Nineveh, of which though a great and ancient city, yet probably we should never have heard in sacred writ if the Israel of God had not had some concern in it.

Matthew Henry: Nahum 1 (Chapter Introduction)

In this chapter we have, I. The inscription of the book, (Nah 1:1). II. A magnificent display of the glory of God, in a mixture of wrath and justice against the wicked, and mercy and grace towards his people, and the discovery of his majesty and power in both (Nah 1:2-8). III. A particular application of this (as most interpreters think) to the destruction of Sennacherib and the Assyrian army, when they besieged Jerusalem, which was a very memorable and illustrious instance of the power both of God's justice and of his mercy, and spoke abundance of terror to his enemies and encouragement to his faithful servants (Nah 1:9 -16).

Constable: Nahum (Book Introduction)

Introduction

Title and Writer

The title of the book comes from the name of its writer.

We know nothing about Nahum ("consolation" or "comfort") other than what we read in this book. His name proved significant since he brought comfort and consolation to the Judeans with his prophecies. He was "the Elkoshite" (1:1), so he evidently came from a town named Elkosh, but the location of such a town is yet to be discovered. Scholars have suggested that it stood near Nineveh, in Galilee, near Capernaum (City of Nahum?), east of the Jordan River, or somewhere in Judah. Since he was a Jewish prophet and evidently lived after the fall of Samaria in 722 B.C., a location in Judah seems most likely to me. Perhaps the Assyrians had carried his family away to Mesopotamia when they conquered the kingdom of Israel and Nahum somehow managed to return to Judah later.¹ This may explain Nahum's familiarity with things Assyrian.

Unity

Some scholars have tried to prove that someone other than Nahum wrote sections of the book (1:1; 1:1-2:3; 1:2-10; 2:4-3:19), but their arguments are largely speculative. Jewish and Christian authorities have long held that Nahum was responsible for the whole work.

"Every one of the forty-seven verses of this short prophecy has been attacked by higher critics as being spurious. Contemporary critical scholarship tends to hold that at least one-third of the material was written by someone other than Nahum."²

Date

Nahum mentioned the fall of the Egyptian city of Thebes (3:8), so we know he wrote after that event, which took place in 663 B.C. The Assyrian king Ashurbanipal conquered it. The prophet predicted the fall of the Assyrian capital, Nineveh, which happened in 612 B.C., so he must have written this book between 663 and 612 B.C. Nineveh fell to a combined force of Medes, Babylonians, and Scythians.³

There is some evidence that points to Nahum writing shortly after Thebes fell. First, Nahum's description of Nineveh (1:12; 3:1, 4, 16) does not fit the city as it existed between 626 and 612 B.C. when Ashurbanipal's sons, Ashur-etil-ilani (626-623 B.C.) and Sin-shar-ishkun (623-612 B.C.), ruled over it. Second, the Southern Kingdom of Judah was under the yoke of Assyria when Nahum wrote (1:13, 15; 2:1, 3), a condition that marked the reign of Manasseh (697-642 B.C.) more than that of Josiah (640-609 B.C.). Third, if Nahum wrote after 654 B.C., his rhetorical question in 3:8 would have had little or no force since Thebes rose to power again in that year.⁴ Thus a date of composition between 660 and 650 B.C. seems most likely.

Place of Composition

No one knows for sure where Nahum was when he wrote the book, and our lack of knowledge of his hometown complicates the task of discovering the place of composition. However, traditionally Nahum lived and ministered in Judah, so most conservative scholars assume he wrote somewhere in that kingdom.

Audience and Purpose

Nahum was a Jewish prophet and wrote primarily for the Jewish people. While the main subject of his prophesying was Nineveh, his message was for the Jews.

This book claims to be an oracle (1:1, an uplifting and or threatening prophecy). While most of the book threatens Nineveh with destruction, there are also words of comfort for the people of Judah (1:12, 15; 2:2). Nahum revealed that Yahweh would destroy Nineveh as punishment for the Assyrians' cruelty to many nations, including the Northern Kingdom of Israel in 722 B.C. and Judah. This was a comforting message for the remaining Jews who were presently living under Assyria's shadow in Judah. Assyria had destroyed many Judean cities and had even besieged Jerusalem, unsuccessfully, in 701 B.C. The purpose of Nahum's book, then, was to announce Nineveh's fall and thereby comfort the Judean Jews with the assurance that their God was indeed sovereign and just.

"God is a just governor of the nations who will punish wicked Nineveh and restore His own people."⁵

Literary form

Nahum contains a prophecy of the future destruction of a city that did fall. Critics of the Bible who do not believe that the prophets could possibly predict the future have tried to explain what Nahum wrote as a description of the fall of Nineveh after the fact. Some of them consider the book as a piece of liturgy written for the Israelites' annual "enthronement festival" in Jerusalem. This festival supposedly celebrated Yahweh's enthronement over His people, though there is no biblical evidence that it ever occurred. Other ancient Near Eastern nations conducted similar enthronement festivals. The Book of Nahum was, according to this view, a collection of writings of various literary types that an editor compiled to magnify Yahweh's greatness by reflecting on Nineveh's destruction.

While conservatives reject this low view of prophecy, it is obvious that the book does consist of several different types of literature, as do most of the other prophetical books. We believe that God guided Nahum to express the messages He gave him in a variety of ways using several different forms of expression.

Nahum was a poet . He has been called "the poet laureate among the Minor Prophets."⁶ He wrote in a very vivid and powerful style.

"Nahum was a great poet. His word pictures are superb, his rhetorical skill is beyond praise."⁷

"His reverence for the almighty, trust in divine justice and goodness, condemnation of national iniquity, positive conviction that God will keep His word--these are qualities of true greatness. Add to that Nahum's mighty intellect, his patriotism and courage, his rare, almost unequaled, gift of vivid presentation, and he indeed looms as one of those outstanding figures in human history who have appeared only at rare intervals."⁸

Message⁹

The story that Nahum told is a story of the utter and irrevocable destruction of a great city and a great people. Nahum told the story as prophecy, but what he predicted is now history. Nahum lived when Assyria was threatening Judah's existence. The prophet predicted that God would destroy the proud and cruel capital of the Assyrian Empire, Nineveh. So thorough was Ninevah's destruction that for centuries travelers passed over its ruins without knowing that this mighty and terrible city lay buried beneath their feet. Only in fairly modern times have archaeologists laid bare its ruins. Such was the literal and complete fulfillment of Nahum's prophecy.

The message of Nahum is quite compact. It is clear in statement, logical in argument, and definite in its declarations. In form, it is a vision, a vision of Yahweh, of Yahweh's anger, and of Yahweh acting in anger. Its permanent value is its unique picture of the wrath of God. The prophet begins the revelation of his vision by painting an angry Yahweh (1:2). This is not an aspect of God's character that is popular in our day, but it is one that is prominent throughout the Bible.

Notice first the prophet's vision of God.

All the prophets were impressed with a characteristic of God that shaped their prophecies. Isaiah saw God's holiness. Jeremiah saw God's judgment. Ezekiel saw God's glory. And Nahum saw God's wrath.

Nahum used seven words to describe God's anger: jealous, avenging, wrathful, angry, indignant, fierce, and furious. They all occur in a very brief passage (1:2-3) in the Hebrew text heightening the solemnity of Yahweh's anger. "Jealous," in Hebrew, as in English, presupposes love and expresses an emotional, subjective action. God's jealousy is not self-centered or petty but expresses His zealous concern for the welfare of those He loves. "Avenging" does not mean retaliating but executing retribution, paying back to someone what that one deserves. It expresses a volitional action, an objective rather than a subjective response. "Wrathful" suggests a change in God's attitude. The word comes from a root meaning to cross over, and it was used to describe the Israelites crossing over to the other side of the Jordan River. This word suggests the idea that God crossed over from His typical attitudes of tenderness and compassion to an unusual attitude, for Him, of judgment. "Angry" has the idea of hard breathing and pictures God as laboring over a condition that disturbs Him. "Indignant" is also a pictorial word and suggests God foaming at the mouth because He is so angry. "Fierce" means burning, and "furious" means hot. Both of these last adjectives add even more intensity to the other strong words that describe Yahweh's anger.

Every Hebrew word that describes anger occurs in this short description of Yahweh in 1:2-3. The total impression Nahum wanted to create was that of a very, very angry God. This was not, however, just a piece of rhetoric in which an extremely agitated prophet attributed to God feelings that were in his own heart. It is a careful and remarkable description of the character of God.

As the revelation unfolds, we move from a threefold description of the anger of God to an exposition of that threefold description. I say it is a threefold description of the anger of God because the name "Yahweh" appears three times in verse 2, and then it appears three more times in the next six verses. In verse 2 we have proclamation; this is what God is like. Then in verses 3-8 we have explanation. Let's consider first Nahum's proclamation concerning the character of God (1:2).

Yahweh is jealous and avenging (1:2a). The order of these aspects of God's anger indicates that His passion precedes His action. The second proclamation is that He is avenging and wrathful (1:2b). Here the order is reversed; God's action grows out of His passion. The third proclamation, that Yahweh takes vengeance on His adversaries and reserves wrath for His enemies (1:2c) reveals that God directs His passion and action discriminately, not carelessly or capriciously. This is a very important revelation of God's anger because it is the reverse of what usually characterizes angry people. People are controlled by their anger, but God controls His anger. God's passion leads to action but only against those whom God chooses to make the objects of His wrath.

The explanation of God's anger follows in verses 3-8. Verse 3a explains that Yahweh is a jealous and avenging God (v. 2a). His passion precedes His action. "He is slow to anger and great in power, and will by no means leave the guilty unpunished." Verses 3b-6 explain that Yahweh is avenging and wrathful (v. 2b). His action grows out of His passion. Verses 7-8 explain that Yahweh takes vengeance on His adversaries and reserves wrath for His enemies (v. 2c). His anger is discriminating.

Often human anger is out of control. Anyone near it gets hurt, not just the object of one's anger. Human anger often results in other mistakes that the angry person makes, the fallout of his anger. That is never true of God's anger. He is slow to anger; He never explodes or looses His temper. His anger is measured; He is never out of control. His anger is focused on the particular object or objects of His wrath. Innocent people never suffer because of His anger. He never makes mistakes because He is angry. He is always in full control of Himself and of everything that happens when He is angry.

We turn now from Nahum's vision of the anger of God to his vision of the vengeance of God. Nahum revealed why God acts in vengeance--the reason for divine judgment--when God acts in vengeance--the principle of divine judgment--and how God acts in vengeance--the method of divine judgment.

Why does God act in judgment? According to Nahum, there is a Godward reason and a manward reason. In 1:11 we have the sin against God: pride. This was the fundamental sin of the Assyrians against God. We see it clearly in Sennacherib's invasion of Jerusalem (Isa. 36). Pride expressed in rebellion against God's sovereign control over His creation was one of Nineveh's greatest sins. The other sin for which God judges is manward: cruelty. We see this in 3:1-4. The Assyrians were notorious for their oppression and cruelty toward their fellowmen. These were the two great sins of Assyria Godward and manward, and they are the primary reason God gets angry and acts in judgment. It is interesting that these two sins almost always go together, as they did in Assyria. Where there is pride against God there is usually cruelty toward other people. Jesus taught that the two greatest commandments were to love God wholeheartedly and to love our neighbors as ourselves (Matt. 22:37-39). When people do this, they are not proud or cruel. Why does God judge? He judges to punish pride and to protect people.

The second question about the judgment of God that Nahum answered was, When does God judge? What is the principle by which God judges? Again, we can look at the answer to this question from two viewpoints: God's and man's. God judges after long patience. A hundred years earlier God had sent Jonah with a message of repentance to Nineveh. The people had repented, and God had relented. But then the people repented of their repentance. They returned to their former pride and cruelty. Now, after long waiting, God was about to avenge. From the human viewpoint, God judges when sin has become exceeding sinful. He waits for people to repent, but if they do not, He steps in to judge (3:18-19; cf. Gen. 15:16; 1 Cor. 11:31).

How does God act in vengeance? The answer reveals God's method. He used natural and supernatural forces to destroy Nineveh. The Babylonians invaded the city through a breach in the wall that the flooding Tigris River had opened up. God supernaturally controlled weather conditions so the walls gave way. He then led human soldiers to storm through that opening and take the city. For centuries it was undiscoverable because its destruction was so complete.

We turn now to the abiding message of this book for our own age and every age.

One aspect of the message of Nahum is what it says about God. Nahum teaches the reader that to believe in God's love is to be sure of His wrath. If God is never angry, He does not love. His anger grows out of His love. Can you look at sin, pride, oppression, and cruelty and not be moved? Then you do not love. Do you not care that Christians are being persecuted for their faith and are being executed daily in over 30 countries in the world? Do you not care that pride is keeping people from acknowledging their need for God in your country? Do you not care that women are being abused and children neglected by fathers who are so selfish that they think only of their own pleasures? Then you are incapable of love. If God cannot burn with hatred, He is a God incapable of love. To believe in His love is to be sure of His wrath.

A corollary to this revelation is another truth about God that Nahum reveals. God's love always interprets His wrath. Whenever we observe some instance of God's vengeance, we must remember that it springs from His love. We cannot always make the connection, and we may not be able to explain the connection to ourselves and others. But there is a connection. God's vengeance proves the depth of His love.

The message of this book also concerns people. One sin against which God acts in vengeance is pride that says I don't need Him. I am sufficient in myself. I am greater than others. If people persist in this sin throughout their lives and refuse to bow the knee to God, they will experience His eternal wrath. If believers lift themselves up in pride, God will bring them down in His hot anger. Another sin that God judges is cruelty toward our fellow man. Our present fascination with violence reflects both pride and cruelty. Unless we repent we will all likewise perish. Pride and cruelty are even worse when people have turned from them in repentance and then repented of their repentance and returned to practice them with greater gusto than ever. These were the great sins of the ancient Assyrians, and they are the sins of modern man.

There is a message of hope in Nahum as well. It is the revelation that God's wrath is discriminating. God is absolutely just. He will not punish the innocent with the guilty. He will not lose control when He judges. Nahum 1:7 reminds us that, "Yahweh is good, a stronghold in the day of trouble, and He knows those who take refuge in Him."

I would express the message of the book this way. God's discriminating anger and vengeance against pride and cruelty arise from His great love.

Constable: Nahum (Outline)

Outline

I. Heading 1:1

II. Nineveh's destruction declared 1:2-14

A. The anger and goodness of Yahweh 1:2-8

B. Yahweh's plans for Nineveh and Judah 1:9-14

1. The consumption of Nineveh 1:9-11

2. The liberation of Judah 1:12-13

3. The termination of Nineveh 1:14

III. Nineveh's destruction described 1:15-3:19

A. The sovereign justice of Yahweh 1:15-2:2

B. Four descriptions of Nineveh's fall 2:3-3:19

1. The first description of Nineveh's fall 2:3-7

2. The second description of Nineveh's fall 2:8-13

3. The third description of Nineveh's fall 3:1-7

4. The fourth description of Nineveh's fall 3:8-19

Constable: Nahum

Nahum

Bibliography

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_____. "Nahum's Rhetorical Allusions to Neo-Assyrian Treaty Curses." Bibliotheca Sacra 158:632 (October-December 2001):415-36.

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Keil, Carl Friedrich. The Twelve Minor Prophets. 2 vols. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1949.

Luckenbill, Daniel David, ed. Ancient Records of Assyria and Babylon. 2 vols. Chicago: University of Chicago Press, 1926-27.

Maier, Walter A. The Book of Nahum: A Commentary. St. Louis: Concordia Publishing House, 1959; reprint ed., Grand Rapids: Baker Book House, 1980.

The New Bible Dictionary, 1962. S.v. "Nineveh," by D. J. Wiseman.

Patterson, Richard D. Nahum, Habakkuk, Zephaniah. Wycliffe Exegetical Commentary series. Chicago: Moody Press, 1991.

Pritchard, James B., ed. The Ancient Near East in Pictures. Princeton: Princeton University Press, 1954.

_____, ed. Ancient Near Eastern Texts Relating to the Old Testament. 3rd ed. Princeton: Princeton University Press, 1969.

Thomas, D. Winton., ed. Documents from Old Testament Times. New York: Harper & Row, 1958.

Thompson, R. Campbell, and Hutchinson, R. W. A Century of Exploration at Nineveh. London: Luzac, 1929.

Yadin, Yigael. The Art of Warfare in Biblical Lands. New York: McGraw-Hill, 1963.

Copyright 2003 by Thomas L. Constable

Haydock: Nahum (Book Introduction)

THE PROPHECY OF NAHUM.

INTRODUCTION.

Nahum, whose name signifies a comforter, was a native of Elcese, or Elcesai, supposed to be a little town in Galilee. He prophesied after the ten tribes were carried into captivity, and foretold the utter destruction of Ninive by the Babylonians and Medes; which happened in the reign of Josias, (Challoner) in the sixteenth year, when the father of Nabuchodonosor and the grandfather of Cyrus entirely ruined Ninive, and divided the empire between them, (Calmet) in the year of the world 3378. (Usher) Tobias xiv. 16. --- Nahum was probably on the spot when he proclaimed this beautiful prediction, which yields not to any work of profane authors. He might have been carried captive by Salmanasar, as he alludes to the captivity of Israel and to the blasphemies of Sennacherib. We cannot, therefore, place his prophecy before the fifteenth year of Ezechias. (Calmet) --- He appeared about fifty years after Jonas, when the Ninivites had relapsed, and were destroyed in the space of one hundred and thirty-five years, as a figure of the subversion of idolatry by Christ's preaching the gospel of peace. (Worthington) NAHUM 1

Gill: Nahum (Book Introduction)

INTRODUCTION TO NAHUM

This book is called, in the Vulgate Latin version, "the Prophecy of Nahum"; and in the Syriac and Arabic versions, "the Prophecy of the Prophet Nahum"; and in Nah 1:1; it is called "the Book of the Vision of Nahum"; which is very singular; and from whence we learn of what place this prophet was; but of this more will be said on that verse. His name signifies "consolation": and though the subject of his prophecy chiefly relates to the destruction of the Assyrian empire, and of Nineveh, the chief city of it; yet this was a comfort to the people of the Jews, that an enemy so powerful, and who was so troublesome to them, and whom they dreaded, should one day be destroyed. In what age Nahum lived is not said; and writers very much disagree about it. Some make him to be the most ancient of all the prophets; who suppose him to prophesy of the destruction of Nineveh, before the reigns of Joash king of Judah, and Jehu king of Israel, as Huetius ^a observes; and others bring him down as low, placing him after Ezekiel, in the times of Zedekiah, Clemens of Alexandria ^b; neither of which is likely. The Jewish chronologers ^c generally make him to live in the times of Manasseh, and so Abarbinel; but Josephus ^d, with more probability, puts him in the times of Jotham; though perhaps what the greater number of interpreters give into may be most correct; as that he lived in the times of Hezekiah, and was contemporary with Isaiah, Hosea, Amos, and Micah; and that this prophecy was delivered out after the ten tribes were carried captive by the king of Assyria, which was in the sixth year of Hezekiah, and before Sennacherib's invasion of Judea, and siege of Jerusalem, which was in the fourteenth year of his reign; and which is thought to be referred to in the "first" chapter of this prophecy. Mr. Whiston ^e places him in the year of the world A. M. 3278, or 726 B.C.; and says that he foretold the destruction of Nineveh an hundred fifteen years before it came to pass, so says Josephus ^f. How long this prophet lived, and where he died, and was buried, is uncertain. Pseudo-Epiphanius ^g says he died and was buried in Begabar. Isidore ^h says it was in Bethafarim; both which are to be corrected by Dorotheus, who calls the place Bethabara, as Huetius ⁱ observes; the same where John was baptizing, Joh 1:28; but Benjamin of Tudela ^k says his grave was to be seen in a place called Einsiphla, in the land of Chaldea; and speaks of a synagogue of this prophet in the province of Assyria ^l; but on these things we cannot depend. Of the authority of this prophecy there need be no doubt, as appears from the inscription of the book, the sublimity and majesty of the style, and its agreement with other prophets; see Nah 1:15; compared with Isa 52:7; and the accomplishment of the prophecies contained in it, which respect the ruin of the Assyrian empire, and particularly Nineveh, the metropolis of it; the cause of which were their sins and transgressions, the inhabitants thereof were guilty of, and are pointed at in it.

Gill: Nahum 1 (Chapter Introduction)

INTRODUCTION TO NAHUM 1

This chapter begins with the title of the book, showing the subject matter of it; and describing the penman of it by his name and country, Nah 1:1; which is followed with a preface to the whole book; setting forth the majesty of a jealous and revenging God; the power of his wrath and fury; of which instances are given in exciting tempests; drying up the sea and the rivers; making the most fruitful mountains barren, which tremble before him; yea, even the whole world, and the inhabitants thereof, his indignation being intolerable; and yet he is slow to anger, good to them that trust in him, whom he knows, and whose protection he is in a time of trouble, Nah 1:2. Next the destruction of the Assyrian empire, and of the city of Nineveh, is prophesied of; and is represented as an utter and an entire destruction, and which would come upon them suddenly and unawares, while they were in their cups, Nah 1:8. A particular person among them is spoken of, described as a designing wicked man, an enemy to the Lord and his people, thought to be Sennacherib king of Assyria, Nah 1:11; from whose evil designs, yoke and bondage, the Jews should be delivered; and he and his posterity be cut off, because of his vileness, Nah 1:12; and the chapter is concluded with tidings of joy to Judah, who are exhorted to keep their feasts and perform their vows on this occasion, Nah 1:15.