"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).16This 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.18The 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.19This 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.
