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Introduction
The book of Nahum, which describes the collapse of the Assyrian empire
and her capital city, Nineveh, is often criticised as revealing little of the
grace of God. The emphasis upon God’s wrath does little to deflect such
criticism. However its importance only begins to emerge when we consider
the circumstances surrounding the prophecy. Written some 50 years after
Micah, Assyria is now no longer the rod of God
used to chastise his wayward people [Mic.6v9],
she is before his bar of justice, having overstepped her role in the cruel execution of
her task. Cf. Isa.10v5-7. Nahum reveals
God’s attitude towards cruel regimes
who act as if they are answerable
to no one.
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Those who suffer under such oppression often
query God’s character, “How can God allow these
cruel powers to behave as they do?”
Nahum addresses that question by showing that God
is implacably opposed to evil. It has been said that the
petition in the Lord’s prayer, “Thy kingdom come” is like
a two edged sword. The establishment of righteousness
of necessity involves the overthrow of evil.
Cf Rev 22v14-15 and 2 Thess.1v6-10.
The word ‘oracle' in v1 indicates that this is a message
given by God, it is sometimes translated as 'burden', and
often points to disaster and impending calamity [Isa. 13v1ff].
It is the sort of message that would be like a weight tied
around the neck of those to whom it is addressed.
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This oracle was written before the fall of Nineveh in
612 B.C. possibly around 635 B.C. Nahum's news of
impending disaster for Nineveh would have been an
almost unbelievable revelation to many to take in.
Nineveh, was the centre of a vast empire, still seen at
the height of its power. She was proud of her long
history [Gen. 10]. Sennacherib [705-681 B.C.] spent
most of his twenty-five year reign enlarging and
strengthening the city. He called his residence there,
a ‘palace without a rival’. A massive aqueduct brought
water into it from the mountains to the east. A double
rampart encircled the city for the protection of its
approx. 300,000 inhabitants. Of all the cities of the
ancient world only Babylon was larger.
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It is towards this great city that a message of impending doom is addressed.
Imagine how relieved its subject nations would be to hear this prophecy read.
Judah had already lived through almost a century of Assyrian terror. The
Assyrians revelled in the torture they employed to hold control over their
subjects. The records they left behind, spanning 250 years, tell the same sad
tale. The Assyrian empire has to be ranked with the
concentration camps of Nazi Germany, there is
‘nothing new under the sun’ Eccles. 1v9.
Greece
Assyria is an example of what happens
when lust for power is combined with
callous indifference to human
suffering.
Nineveh
Mediterranean
Sea
Egypt
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Jerusalem
Revelation of God’s Character
Godless Manasseh, king of Judah, had led the people astray, [2Kings 21v9].
The godly remnant of Judah would not have been surprised that God had
raised up Assyria to chasten their nation. But the cruelty of the oppressor
would have taken their breath away. How could Assyria
be stopped? Nahum’s response is addressed to faith. No
matter how great the problem, faith refuses to view
matters from a human perspective. Now Nahum does
not advocate guerrilla warfare, or political intrigue.
Instead, he points heavenward. In particular he
focuses upon God’s special relationship with his
people. The repetition of the covenant name,
'the Lord', emphasises this point. It occurs ten
times in ch.1. God is the one who has to be taken
into account in any final reckoning.
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Revelation of God’s Character
In contrast, the name of ‘Nineveh’ is not mentioned after 1v1 in ch. 1 at all,
it occurs only in 2v8 and 3v7. Were it not for the title we would not initially
be sure of the identity of the enemy referred to. In comparison with the
Lord, Nineveh is a nonentity commanding little attention today. But the
truths that Nahum unpacks about the Lord are still valid and needed today
when evil governments continue to arise and
pitilessly butcher and terrorise men.
The eye of faith must see beyond the
seemingly unassailable Ninevehs of this
world to the Lord who has bound himself
indissolubly to his people
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Revelation of God’s Character
The Lord is ‘jealous and avenging’ v2. He will deal decisively with all who try
to disrupt the bond he has created between himself and his people.
In what way can we describe God as ‘jealous’? Jealousy
when associated with man is usually an evil trait born
of unjustified suspicion and personal insecurity. But
in essence it is ‘a vigilant commitment to maintain
a relationship’. And so God 'jealousy' reflects
the intensity of his love and of his
determination to maintain the
commitment between himself and his
people. He will permit no rival for his
people’s obedience and affections.
Cf. Deut. 4v23-24.
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Revelation of God’s Character
The Lord is also described as an 'avenging God'.
The Lord takes vengeance on his foes. Again that is
easily misunderstood in terms of the blood feuds
and petty malice that human squabbling often
produces. This vengeance, in view here is not a
private retaliation, but the assertion of God’s
sovereign rights [Psalm 94:1].
It is not vindictiveness, but vindication of God’s
sovereign Lordship. It is the exercise of due
authority by one whose authority has been
impugned
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Revelation of God’s Character
The Lord’s vengeance is the corollary of his jealousy, for it not only requires
his people to be single-minded in their devotion to him, it also means that he
will not permit any third party to disrupt the relationship between himself
and his people [Deut. 32v41-43].
The Lord is filled with ‘wrath'. Wrath is a word of intense and passionate
feeling. God is not lukewarm about anyone or anything that mars the
relationship he has created. He has judicially determined to act against those
who have pitted their puny might against him.
It might appear that one act after
another is perpetrated with impunity,
but God is watching and he is waiting
and when he is ready, he will act.
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Revelation of God’s Character
To those who say, ‘Why has God not already acted
against Assyria?’ Nahum answers that ‘The Lord is
slow to anger and great in power; the LORD will not
leave the guilty unpunished’. v 3.
God had previously set out his character in the
wilderness to his covenant people;
'The Lord, the Lord, the compassionate and gracious
God, slow to anger, abounding in love and
faithfulness, maintaining love to thousands, and
forgiving wickedness, rebellion, and sin Yet he does
not leave the guilty unpunished; he punishes the
children and their children for the sin of the fathers to
the third and fourth generation'. Ex. 34v6-7.
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Revelation of God’s Character
God does not act with the swift response of human
anger, but with the deliberateness of a merciful and
gracious God. We need to remind ourselves that he
had previously sent Jonah to preach repentance in
Nineveh Jon.3v4-5. And their short-lived repentance
had stayed his hand!
Nahum also emphasises God's power by using graphic
images, taken from God’s deliverance from Egypt at the
Red Sea and deliverance into the land of promise at
the Jordan. His point is that if God can act in this way
in the natural realm, he can also act against the
empires and united forces of man?
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Revelation of God’s Character
God’s way is in the whirlwind and the storm,
which represent the suddenness of God's action
[Ps. 18v7-15; Isa. 66v15; 1 Thess. 5v3] and the
devastating effect of his power. Clouds are the
dust of his feet.
Clouds are often associated with the coming of
deity to emphasise heavenly grandeur [Ps.104v3;
Rev. 1v7).
But here the picture is developed from an army
hurrying to battle, and kicking up dust with their
boots. When God comes to act, so great is the
power of his presence that clouds are what he
stirs up.
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Revelation of God’s Character
The command of the Creator is sufficient to change the
order of nature. He rebukes the sea and dries it up; he
makes all the rivers run dry v4. He is the one whose
mere rebuke [Isa. 50v2] dries up the sea, which was
viewed in the Ancient World as a hostile deity. And if
the glory of nature shrivels up before the Lord how
much more the pride of man?
Bashan and Cannel were not the sort of places liable to
be affected by drought, but the LORD can reverse their
condition. If that is so, who then can resist him? Who is
not vulnerable?
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Revelation of God’s Character
The mountains quake before him and the hills melt away
v5, intensifies the argument. The Lord is the one who
causes earthquakes and volcanic eruptions [Ps. 97v5].
What seemed most stable - the mountains - quake at him
[Isa. 64v1]. The Lord is in control of nature, and the forces
of nature which cause terror and devastation among the
inhabitants of the world.
The conclusion is drawn by means of two rhetorical
questions. ‘Who can withstand his indignation? Who can
endure his fierce anger?’ v6. The answer is clearly implied;
it is not possible for anyone to stand [Ps. 76v7; 130v3; Mal.
3v2]. His wrath is poured out like fire; the rocks are
shattered before him. That is the awesome reality that all
those who are his enemies, have to reckon with.
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Revelation of God’s Character
Scripture consistently asserts that God will judge
sin. The gospel message is twofold: there is the
proclamation of pardon and acceptance that is
achieved through faith in him and his provision in
Christ; and there is also the proclamation that his
wrath ‘against all the ungodlessness and wickedness
of men' [Rom. 1v17,18].
To minimise the reality of God's righteous wrath
against sin is to debase his holiness, to demean the
significance of the cross, and to leave in frightful
peril those who do not recognise how their sin has
offended God. Nahum's message here is an
essential part of God’s self-revelation.
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Revelation of God’s Character
It is also the case that it is from the
confession of God as Creator and
Sustainer of the universe that Nahum
argues to the impending judgment
against the nations that make light of his
requirements. They take the field against
God at their cost and well deserved
ridicule [Ps.2].
Nations are without excuse because the
‘eternal power and divine nature of God
has been made plain to them’ [Rom.
1v18-20].
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