Nahum 1

Queen Victoria was celebrating sixty years on the British throne when Rudyard Kipling published his poem “Recessional.” Not everybody in Great Britain liked the poem because it punctured national pride at a time when the empire was at its peak. “Recessional” was a warning that other empires had vanished from the stage of history and England’s might follow in their train. God was still the Judge of the nations. Kipling wrote, Far-called, our navies melt away; On dune and headland sinks the fire: Lo, all our pomp of yesterday Is one with Nineveh and Tyre! Judge of the Nations, spare us yet, Lest we forget—lest we forget!

The prophet Nahum would have applauded the poem, especially Kipling’s reference to Nineveh, for it was Nahum who wrote the Old Testament book that vividly describes the destruction of Nineveh, the event that marked the beginning of the end for the Assyrian Empire. Nahum made it clear that God is indeed the Judge of the nations, and that “[p]ride goes before destruction, and a haughty spirit before a fall” (Prov. 16: nkjv). In the seventh century BC, the very mention of Nineveh brought fear to people’s hearts, but today, Nineveh is mentioned primarily by Bible students, archeologists, and people interested in ancient history. Sic transit gloria!

In his brief book, Nahum makes three declarations about God and Nineveh.

The prophet characterizes his inspired message as both a “burden” and a “vision,” something he felt and something he saw. The word translated “burden” simply means “to lift up” and was often used to describe prophetic messages that announced judgment. Isaiah used the word ten times in his prophecy as he wrote about “the burden of Babylon” (Isa. 13:1), “the burden of Moab” (15:1), etc. These burdens came as a result of the visions God gave His prophets (“seers”) of dreadful events determined for the nations. It wasn’t easy to be a prophet and see what lay in the future, and they felt the burden of their messages. Nineveh isn’t mentioned by name until Nahum 2:8, but its destruction is the theme of the book.

God speaks of Himself (vv. 2–8). Three important words in this paragraph need to be understood because they all relate to the character of God: jealousy, vengeance, and anger.

Jealousy is a sin if it means being envious of what others have and wanting to possess it, but it’s a virtue if it means cherishing what we have and wanting to protect it. A faithful husband and wife are jealous over one another and do everything they can to keep their relationship exclusive. “Jealous” and “zealous” come from the same root, for when you’re jealous over someone, you’re zealous to protect the relationship.

Since God made everything and owns everything, He is envious of no one, but since He is the only true God, He is jealous over His glory, His name, and the worship and honor that are due to Him alone. In the second commandment, God prohibited the worship of idols and backed up the prohibition with this reason: “for I, the Lord thy God, am a jealous God” (Ex. 20:5).

When we studied the book of Hosea, we learned that the Lord was “married” to Israel in a covenant relationship, and any breach of that covenant aroused His jealous love. He will not share His people with false gods any more than a husband would share his wife with his neighbor. “For you shall worship no other god, for the Lord, whose name is Jealous, is a jealous God” (34: nkjv). “For the Lord your God is a consuming fire, a jealous God” (Deut. 4: nkjv; and see 6:15; 32:16, 21; 1 Kings 14:22). Nineveh was a city given over to iniquity, especially idolatry and cruelty, and God’s jealous love burned against their pride and willful breaking of His law.

In Scripture, vengeance is usually presented as a sin. Both Jesus and Paul warned about it (Matt. 5:38–48; Rom. 12:17–21). But a just and holy God cannot see people flouting His law and do nothing about it. “It is mine to avenge; I will repay. … I will take vengeance on my adversaries and repay those who hate me” (Deut. 32:35, 41 niv). God’s people prayed to God to avenge them when other nations attacked them. “O Lord God, to whom vengeance belongs—O God, to whom vengeance belongs, shine forth!” (Ps. 94: nkjv). When God takes vengeance by judging people, it’s because He is a holy God and is jealous (zealous) for His holy law.

God’s anger isn’t like human anger, which can be selfish and out of control. His is a holy anger, a righteous indignation against all that defies His authority and disobeys His law. God’s people ought to exercise a holy anger against sin (Eph. 4:26), for, as Henry Ward Beecher said, “A person that does not know how to be angry does not know how to be good.” He was speaking, of course, about righteous anger that opposes evil. If we can stand by and do nothing while innocent, helpless people are mistreated and exploited, then something is wrong with us. “Anger is one of the sinews of the soul,” wrote Thomas Fuller. “He who lacks it has a maimed mind.”

In Nahum 1:2, Nahum wrote that God was “furious” (“filled with wrath” niv); and in verse 6, he described God’s “indignation” as so fierce and powerful that it is “poured out like fire” with the power to “shatter” the rocks (niv). However, verse 3 assures us that God’s wrath isn’t a fit of rage or a temper tantrum; for “the Lord is slow to anger” (see Jonah 4:2; Ex. 34:6; Num. 14:18).

God is so powerful that if His anger were not a holy anger, and if He were not “slow to anger,” He could easily destroy everything. He controls the forces of nature (Nah. 1:3); He opened the Red Sea for the people of Israel to march through, and he can turn off the rain and make the most fruitful areas of the land languish (v. 4). At Sinai, He made the mountain shake (Ex. 19:18), and when He pleases, He can cause the people of the world to tremble (Heb. 12:18–21).

The God that Nahum introduces to us is a jealous God who is angry at sin (Nah. 1:2), but He is also a good God who cares for His people (v.7). Nahum invites us (as Paul put it) to “consider the goodness and severity of God” (Rom. 11: nkjv). “God is love” (1 John 4:8, 16), but He is also light (1:5), and His love is a holy love. He is a refuge for those who trust Him, but He is an “overwhelming flood” to those who are His enemies.

God speaks to Nineveh (vv. 9–11, 14). He informs the leaders of Assyria that He knows their plots (vv. 9, 11) and will cause all of their plans to fail. When the proud nations plot against God, He laughs at them and turns their schemes into confusion (Ps. 2:1–4). The Assyrians had plotted against Judah in the days of King Hezekiah, and God thwarted their plans (Isa. 36—37), but the Lord wouldn’t allow this to happen a second time. Instead of marching out triumphantly, the leaders would be like drunks entangled in thorn bushes, and stubble burned in a prairie fire (Nah. 1:10).

The plotter mentioned in verse 11 is the king of Assyria, and God addresses him in verse 14, making three declarations: (1) his dynasty will end, because he will have no descendants; (2) the help of his gods and goddesses will end, because they will be destroyed; and (3) his life will end, because God will prepare his grave. What a solemn message for a man who was sure his plans would succeed! Why would God do all these things? The answer is plain: “You are vile!”

God speaks to Judah (vv. 12–13, 15). Although the Assyrian army outnumbered the army of Judah, and Assyria had more allies to help them fight, that didn’t mean Assyria was bound to win, for God was fighting on behalf of Judah. Yes, the Lord had used Assyria to chasten Judah in the past, but that would not happen again. This time, God would break the yoke and remove the shackles that Assyria had put on Judah, and Assyria would attack them no more.

In ancient days, news was carried by couriers, and the watchmen on the walls scanned the horizon hoping that messengers would bring good news. In this case, it was good news indeed: the courier would announce that Nineveh was fallen and the Assyrian army defeated and in disarray (v. 15).Judah could now live in peace and enjoy her annual feasts and regular religious festivals.

You find this same statement in Isaiah 52:7, where the messenger announced the defeat of Babylon, and Paul quoted the verse in Romans 10: and applied it to the proclamation of the gospel to lost sinners. We don’t usually think of feet as being beautiful, but they certainly are beautiful when they enable a messenger to carry good news that God has defeated our enemies. To Judah, it meant that Assyria was completely destroyed and could never again invade her land. To us who trust Christ, it means that He has completely defeated sin, death, and Satan, and that we are now free to enjoy the blessings of salvation.