Seventh-day Adventist Bible CommentaryNahum 1

NAHUM INTRODUCTION 1. Title. The title of the book consists simply of the name of the prophet who was its author. Nahum, Heb. Nachum, means “comforted,” or “the one comforted.” The name occurs only here in the Old Testament, although it is related to the names Nehemiah, “Yahweh has comforted,” and Menahem, “comforter.” 2. Authorship. There is no information concerning Nahum other than that found in his prophecy. He was an “Elkoshite,” that is, a native of Elkosh (see on ch. 1:1). 3. Historical Setting. An indication of the time of Nahum’s prophetic ministry is found in the reference to the fall of No (ch. 3:8). This city (known by the Greeks as Thebes, later as Diospolis) was destroyed by Ashurbanipal, king of Assyria, in 663 B.C. Thus at least a portion of Nahum’s ministry must have been after that time. The prophet views the fall of Nineveh as still future (ch. 3:7), and thus a reasonable date for Nahum could be around 640 B.C. Since this prophecy, which tells of Assyria’s end, was written when that nation was apparently in the fullness of its power and prosperity, the book of Nahum strikingly verifies scriptural prophecy and attests the divine inspiration of the prophets. In Ashurbanipal’s reign most of the nations of the Fertile Crescent were either subjugated by Assyrian arms or paid tribute to Assyria. However, before he died the picture began to change, and after his death (about 627?) the Assyrian Empire soon disintegrated. Finally, after a siege of three months, Nineveh itself was captured in 612 B.C. by the Medes and the Babylonians (see Vol. II, p. 67). For a description of the city of Nineveh see Additional Note on Jonah 1. See also map p. 1002. 4. Theme. The book has one supreme theme, the coming fate of Nineveh. Because of this the prophecy is complementary to the message of Jonah. Jonah preached repentance to Nineveh, and because its inhabitants humbled themselves before God, the city was saved. However, Assyria again lapsed into iniquity, and it was Nahum’s burden to predict the divine sentence of its destruction. Nineveh’s measure of pride, cruelty, and idolatry had come to the full. Far too long had the kings of Assyria defied the God of heaven and His sovereignty, placing the Creator of the universe on a par with the idols of surrounding nations (see 2 Kings 18:33–35; 19:8–22), for these kings supposedly were carrying out the wishes of their god Ashur when they fought against other nations (see Vol. II, pp. 54, 55). Assyria’s defiance of God must cease, if not by the nation’s repentance, then by its destruction. The downfall of the Assyrian forces in Judah had been previously foretold by Isaiah (Isa. 37:21–38), but Nahum’s prediction foresaw the final downfall of the capital of the empire itself. 5. Outline. I. The Divine Purpose to Punish Nineveh, 1:1–15. A. The superscription, 1:1. B. The power of God to punish the wicked, 1:2–8. C. The certainty of the coming punishment, 1:9–15. II. A Description of Nineveh’s Coming Destruction, 2:1–13. A. The siege and capture of the city, 2:1–8. B. The plundering of the city, 2:9–13. III. Nineveh’s Wickedness the Reason for Her Punishment, 3:1–7. IV. The Destruction of No an Example of Nineveh’s Destruction, 3:8–11.

V. The Finality and Completeness of Nineveh’s Destruction, 3:12–19.

Burden. Heb. maṣṣa’, “burden,” “hardship,” or “utterance” (see on Isa. 13:1). Nineveh. Capital of Assyria. For a description of the city see Additional Note on Jonah 1; see Nineveh and Environs. Elkoshite. A native of Elkosh, a place not certainly identified. A late and probably unreliable tradition identifies Elkosh with Alkush, a town in Assyria, and states that Nahum was born of parents in exile. More probable is the identification of Elkosh with Elkesi in Galilee. Some suggest that Nahum’s connection with Galilee is shown by the name Capernaum, a name transliterated from the Hebrew, meaning “village of Nahum.” Another tradition is that Elkosh lay near Beith Jibrîn in the lowland of Judah. Whether or not the prophet was born in Galilee, it is likely that he later lived in Judah and prophesied there. Verses 1–10 are in the form of an acrostic poem. For a definition of such a device see Vol. III, p. 625. The first 15 letters of the alphabet seem to be employed, but with some irregularities.

Jealous. To illustrate the part God played in Nineveh’s destruction His justice is set forth in vs. 2–6, and His power demonstrated by His control over the material world. The language employed should be understood in the light of the fact that God often adapts Himself to human language and experience (see Jer. 51:14; Amos 4:12; 6:8). Take vengeance. God is not motivated by the vindictiveness that characterizes sinful man, but by a holy desire to uphold righteousness and to punish those who oppose it. He reserveth. The LXX of this passage reads “and he cuts off his enemies.”

Slow to anger. See Ex. 34:6, 7. Divine mercy is proof, not of weakness, but of strength. Men may be “slow to anger” against iniquity because their moral callousness and insensibility make them so. For this they are to be pitied rather than admired. On the other hand, God delays manifesting His wrath against sin and sinners because He is “not willing that any should perish” (2 Peter 3:9). He grants time for repentance. Even when His offers of mercy are spurned He is loath to punish. “How shall I give thee up?” (Hosea 11:8) is the cry of His great heart of love. However, He cannot “acquit the wicked,” and those who persist in iniquity must reap the results. Whirlwind. God’s power is represented as displayed in the elements.

Rebuketh. A demonstration of the power of God, such as in the crossing of the Red Sea (see Ex. 14:21; Ps. 106:9). Rivers. God is shown as in complete control of the elements of nature. Compare Ps. 107:33; Isa. 50:2. Bashan. This region was noted for its rich pastures and large herds of cattle (see Deut. 32:14; Ps. 22:12; Eze. 39:18). Carmel. A mountain range on the Mediterranean coast, well watered (see on 1 Kings 18:19). Lebanon. Renowned for its cedars.

Mountains quake. The prophet here presents a most awe-inspiring picture of God’s power.

All that dwell. Verses 3–6 describe God’s power and hence His ability to carry out the predicted destruction of Nineveh (see PK 364). The manifestation of God’s power here described will be seen in a much greater display at the time of the second coming of Christ (see PP 109).

Like fire. See Deut. 4:24; Jer. 7:20. In place of “his fury is poured out like fire,” the LXX reads “his wrath brings to nought kingdoms.” Thrown down. Literally, “pulled down,” “torn down,” or “destroyed.”

Good. That God is “good” in character and action was best demonstrated by the One who was God incarnate (see John 10:11; Acts 10:38). While Nahum was a messenger of destruction to the Assyrians, he was a minister of comfort and consolation to his own people, assuring them that the Lord would be their “strong hold” in the “day of trouble” (see Ps. 61:2, 3).

Overrunning flood. This probably represents metaphorically the complete destruction to come to Nineveh through hostile invasion (see Isa. 8:7; cf. Dan. 11:26, 40). To all nations, modern as well as ancient, comes this same warning of punishment that will descend sooner or later upon those who exalt themselves against God (see PK 366). Nineveh’s period of probation was fast running out, and Nahum predicted a swiftly approaching destruction. Place. Nineveh, evidently, in view of the context (see v. 1).

Imagine. Heb. chashab, “to reckon,” “regard,” “impute,” or “devise.” Here the prophet warns the Assyrians that their boasting against God is worse than useless (see Isa. 10:8–11; 36:18–20). Nahum heartens his people with the thought that what God promises He will fulfill. Utter end. The repetition of this phrase (see v. 8) emphasizes the certainty of Nineveh’s downfall, for the punishment that God will bring upon the Assyrians will be so complete and permanent that never again, never a “second time,” will they be able to oppress God’s people. Although Nahum here specifically refers to the downfall of Assyria, his words may also be thought of as descriptive of the ultimate fate of all the wicked, of whom Assyria is a type. When they are finally destroyed from the earth in the last judgment, they will never live again; they will have no afterlife (see Ps. 37:6–11, 38; Mal. 4:1; 2 Peter 3:10–13; Rev. 20:12 to 21:5). Then it will be gloriously true that the “affliction” of sin will never again trouble God’s universe (see GC 504).

Thorns. See Num. 33:55; Joshua 23:13. Though the Assyrian army should form a front as impenetrable as a thorn hedge, God could easily overcome them (see Isa. 27:4). Drunken. The experience of Assyria would parallel that of Babylon in some respects (see Dan. 5:1). In any case, there can be no doubt that the Assyrians were fond of feasting and drinking (see Diodorus ii. 26).

There is one. Addressing Nineveh, this probably refers to its king (see Isa. 36:4– 10, 18–20). A wicked counsellor. Literally, “a counselor of Belial.”

Quiet. Heb. shalem, “peaceful,” “intact,” or “complete.” The context here favors the meaning “intact,” or “complete,” rather than “peaceful,” or “quiet,” unless the thought be that the Assyrians are deceptively “quiet,” smug in their proud overconfidence. Pass through. See Isa. 27:4.

His yoke. Evidently this refers to Judah’s being tributary to Assyria (see 2 Kings 18:13–16; 2 Chron. 33:11). Although Judah escaped the fate of Israel in the days of

Hezekiah, she retained what little liberty she had only by Assyria’s sufferance, and her “bonds” of subjection to Assyria were broken “in sunder” only when that empire was destroyed.

Concerning thee. Here the prophet addresses Assyria and predicts its destruction. Thy grave. That of Assyria (see Eze. 32:22, 23). Vile. Rather, “light,” or “of no account.”

Good tidings. An exclamation of joy over the defeat of the enemy of God’s people (see on Isa. 52:7). Nahum 1:15 is the first verse of ch. 2 in both the Hebrew and the Syriac. Keep thy solemn feasts. With the reestablishment of peace it would once more be possible for the people of Judah to celebrate the great religious festivals (see on Ex. 23:14–17; Lev. 23:2; Deut. 16:16). The prophet Nahum pleads with his people to enter wholeheartedly into the spirit of these solemn occasions in order that God might bless and prosper the nation (see pp. 26–28). Vows. In gratitude for their deliverance the Israelites are to redeem the vows they had made in times of trouble and danger. Pass through. See v. 12. Utterly cut off. See on v. 9.