Read Nahum
1-3 & Revelation
13
To discover:
As you read consider how
God’s judgement is expressed.
To ponder:
We
don’t know where Nahum lived when he prophesied. But we do know he spoke
against Nineveh , the Assyrian
capital, and some time before Assyria ’s fall (1v1).
He begins declaring God is a jealous
God – presumably jealous for his name and reputation in the light of Assyrian
pride and idolatry. He therefore maintains wrath against his foes because his
justice demands the guilty are not left unpunished. Nevertheless, he is slow to
anger, and so reluctant to act in this way (1v2-3) - as so clearly seen in
sparing Nineveh on a previous
occasion after Jonah’s preaching. What follows is a vivid portrayal of his
awesome power seen in storms, the drying up of seas and rivers (as during the Exodus),
the fading of blossom, and earthquakes in which all tremble. The point is that
none can withstand God’s anger, finally pictured like volcanic activity and
fire (1v4-6). These sort of images are often used in this way. The theological
assumption is that these natural phenomena do not occur but by God’s
determination, and so they do truly portray his power which must be all the
greater to be able to do such things. When we witness such things we should
therefore tremble in the knowledge of God too.
1v7-8 clarify that God’s power can
also be a refuge, for those who trust in him. This is the right response to any
consideration of his might and wrath. He is good and so will care for such those
who look to him. By contrast, he will overwhelm and pursue those in Nineveh ,
bringing whatever they plot against him to an end. 1v10-11 portrays their
distress as one they are unable to escape, in which they stagger and fall like
a drunk (a common image of those who drain the wine of God’s wrath), and are
consumed like stubble (fire denoting God’s holy anger). The one who plots
against the LORD in counselling wickedness is probably Sennacherib (2 Kgs 18).
In 1v12-15 God states that despite Nineveh ’s
many allies, she will pass away, and despite his affliction of Judah ,
that affliction will therefore end as he breaks the Assyrian yoke from Judah ’s
neck. So God declares he has commanded that Nineveh
have no descendents, that he will destroy her means of idolatry, and that Judah
can celebrate her festivals and fulfil her vows as the good news of this
destruction will come across the mountains. It is news of peace because it
means Assyria will never invade Judah
again. It is for this same reason that the final judgement is good news: It rids
the world of all evil, oppression and threat.
In the light of all this, Nineveh
is called to prepare herself for “an attacker,” with a note that this will mean
Jacob’s splendour being restored despite her being laid waste by Assyria
(2v1-2). This is God’s prime purpose in what Nahum predicts. What follows is probably
a description of the attacker’s soldiers looking splendid in their finery, and
dashing around like lightening in Nineveh ’s
streets (2v3-4). The attacker then summons his troops to take the palace. They
stumble because of the speed with which they advance. The stages in taking the
palace are then described, noting that it collapses and a decree is given to
exile those in the city, with even slave girls moaning – showing that this is
an even worse fate than their prior slavery. Nineveh
is therefore plundered, which is likened to water draining away. And its people
tremble – no doubt in terror and shock (2v5-10). Concluding this section, God
asks “where now” is the city, likening it to a lion’s den where the lion (king)
killed prey (the nations) to feed his cubs (the Ninevites) who were able to
live without fear. Through Nahum he declares he is against Nineveh ,
and so will burn up its chariots and devour these cubs, so they can no longer
prey on the earth or send their messengers who would demand tribute or
surrender from the nations (2v11-13). No matter how great the powers of the
earth, they cannot resist God’s anger. And he will judge those who prey on
others.
The “woe” of chapter 3 is against
the city for its violence, lies and plunder in war, that has left piles of
casualties. This destruction of others is said to stem from her wanton lust and
prostitution. As elsewhere this probably refers to her unfaithfulness to the
true God and, in context, her lust for the goods of the nations (Is 23v17). Her
sorcery is probably mentioned, as it was through seeking guidance by witchcraft
that she chose to do as she did (3v1-4). In response, God states he will
metaphorically show Nineveh ’s
nakedness (ie. humiliate and disgrace her) and pelt her with filth (ie. treat
her contemptuously). She will be so ruined that people flee from her like those
staying away from outcasts. None will mourn her, and none will comfort her
(3v5-7). It’s a portrayal of the absolute ruin that finds fulfilment in the
final punishment of the wicked. Then, the world in general will be condemned
for these same things (Rev 18-19).
Here God asks if Nineveh
is better than Thebes with her
defences, strength and allies, but who was exiled, with infants killed and
nobles enslaved. The point is that these things won’t save her either. So he
declares Nineveh will also become
drunk (see above) and hide from the enemy. And this will happen easily: Her
fortresses will give up those they defend like a shaken tree dropping fruit
into the mouth of the eater. Her troops are pictured as weak like women (!) and
her gates wide open because they’ve been burnt. Here God calls the city to
therefore draw water and repair the defences, yet promises they will be
destroyed anyway, as he also calls her enemy to multiply like grasshoppers or
locusts in order to consume the Ninevites (3v8-15). In what follows the same
metaphor is used differently. In the light of this attack, Nineveh ’s
merchants are like also locusts who strip the land and then fly away, implying
they will flee from the enemy. Likewise, her guards and officials fly off as
the sun (ie. enemy) appears (3v16-17). The king of Assyria
is now addressed. His nobles (shepherds) are portrayed as resting (probably
meaning dead) and so unable to re-gather the scattered people. The book
therefore ends stating that nothing can heal Assyria ’s
wound, and all who hear of the empire’s fall will clap with joy as everyone has
felt its cruelty (3v18-19).
What’s striking, is that this oracle
is not against Assyria simply for oppressing Judah ,
but for cruelty throughout the world. It reminds us that God in judgement may
cause the sudden fall of nations that commit great evil today. But also, that
all evil will one day be accounted for, to the joy of those who have been
oppressed (Rev 19v1-2)
Praying
it home:
Praise God for judging
those who so cruelly oppress others. Pray that he would remove those who are
tyrants in the world today.
Thinking
further:
To read the NIV Study Bible introduction to Nahum, click
here.
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