BOB – Nahum

by Stephen Rodgers

NAHUM IN 10 WORDS OR LESS

“Powerful, wicked Nineveh will fall before God’s judgment.”

TITLE

Like the majority of the other prophetic books, Nahum is named for the prophet who gave the prophecy that bears his name (Nahum 1:1).

AUTHOR & AUDIENCE

Per Constable:

We know nothing about Nahum (“compassion,” “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” (Nahum 1:1), so he evidently came from a town named Elkosh, but the location of such a town has 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.

Nahum’s prophecy was delivered both to the Assyrians who had captured and carried off the ten northern tribes, but also to the southern kingdom of Judah who feared that the same thing might happen to them.

DATE

Nahum can actually be dated fairly easily, since it clearly takes place between two well-known historical events: the fall of Thebes and the fall of Nineveh.

Per the MSB:

With no mention of any kings in the introduction, the date of Nahum’s prophecy must be implied by historical data. The message of judgment against Nineveh portrays a nation of strength, intimating a time not only prior to her fall in 612 B.C. but probably before the death of Ashurbanipal in 626 B.C., after which Assyria’s power fell rapidly. Nahum’s mention of the fall of No Amon, also called Thebes (Nahum 3:8–10), in 663 B.C. (at the hands of Ashurbanipal) appears to be fresh in their minds and there is no mention of the rekindling that occurred ten years later, suggesting a mid-seventh century B.C. date during the reign of Manasseh (ca. 695–642 B.C.; cf. 2 Kin. 21:1–18).

BACKGROUND & SETTING

It helps to think of Nahum as the sequel to Jonah. Over 100 years before, God had used Jonah (worst. prophet. ever.) to proclaim to the Ninevites a message of judgment. In response, the Ninivites repented in rather spectacular fashion (remember the remorseful livestock). However, that spirit of repentance was apparently short lived, since in the intervening years they had managed not only to return to their evil ways, but had been used themselves as an instrument of judgment in the destruction of the northern kingdom of Israel…who themselves had not learned the necessary lessons from Jonah’s message.

Fast forward to Nahum, and his prophecy concerning Nineveh. Despite the apparently overwhelming odds, he promised that the Assyrians would be judged for their wicked and cruel ways, and that God would ultimately deliver His people.

HISTORICAL & THEOLOGICAL THEMES

There are two major themes that run through the book of Nahum.

  • Judgment. Nahum portrays God as a divine warrior, and made it clear that it was He who would destroy Nineveh (Nahum 1:2-3, 8, 14-15). Among the chief sins of the Assyrians, he singled out violence (Nahum 2:12; 3:1, 4), idolatry (Nahum 2:14), and cruelty (Nahum 3:19) for particular mention.
  • Deliverance. Nahum brought a message of hope to Judah, who had suffered under the Assyrians for many years. He told how God cares for His people, and will avenge them against those who abuse them. Ultimately, He alone will truly protect them (Nahum 1:7), free them from oppression (Nahum 1:13, 15), and restore them (Nahum 2:2).

INTERPRETIVE CHALLENGES

There are no significant interpretive challenges regarding Nahum.

LITERARY FEATURES

Per the ESVSB:

The prophetic book of Nahum consists entirely of oracles of judgment, with no oracles of redemption or blessing, though a future restoration of Judah is indicated in passing. The second half of the book includes taunts, pronouncements of woe (sometimes called “the woe formula”), and vivid narratives of destruction. In a sense, the whole book is an extended taunt. Since the imagery and motifs are consistently military in reference (with God pictured as a divine warrior), the book can be considered war poetry.

OBJECTIONS

No major objections are raised against Nahum, although unbelievers try to find alternative explanations to Nahum 1:8 and 3:11, which are a little too accurate for comfort for the unbelieving mind. Nahum 1:8 most likely refers to the overflowing of the Tigris river, which actually was a pivotal moment in allowing Nineveh to be conquered by the Babylonians/Medes/Scythians. Nahum 3:11 most likely refers to the fact that after its destruction in 612 BC, this massive city, at one time considered to be one of the largest in the ANE, was buried under the desert sand and remained hidden until 1842 AD…nearly 2,500 years later.

NOTABLE QUOTABLES

  • Nahum 1:3
  • Nahum 1:7

DID YOU KNOW?

  • Nahum is basically the sequel to Jonah.
  • Nahum is not quoted in the NT, although there may be an allusion to Nah. 1:15 in Rom. 10:15 (cf. Is. 52:7).
  • The Assyrians were known for their cruelty in warfare, often engaging in behavior such as making pyramids of severed heads, stacking bodies like cordword (Nahum 3:3), and murdering infants (Nahum 3:10).

Other Works Referenced

  • Apologetics Study Bible, “Nahum”
  • Archaeological Study Bible, “Introduction to Nahum”
  • ESV Study Bible, “Introduction to Nahum”
  • MacArthur Study Bible, “Nahum”
  • NET Bible, Nahum
  • NIV Study Bible, Nahum
  • Reformation Study Bible, “Nahum”
  • The Baker Illustrated Bible Handbook, “Nahum”
  • Dever, The Message of the Old Testament
  • Driscoll, A Book You’ll Actually Read On the Old Testament
  • Knight, The Layman’s Bible Handbook