Dictionary Article

Seventh book in the canonical grouping of the 12 Minor Prophets. Its significance and importance lie in the strategic place it holds in delineating the plan and program of God in relationship to both Judah and the nations of the world.

Nahum is identified as an Elkoshite in the superscription to the book (Na 1:1). The term is somewhat doubtful in meaning but probably refers to a city now unknown. If the term does refer to a geographical location, it may be the village of Elcesi in Judah.

The book of Nahum deals with the fall of two great cities, Nineveh and Thebes. The fall of Thebes is cited in 3:8-10, and the entire book deals with the destruction of Nineveh, the capital of Assyria, which was yet future. Thebes was destroyed by the Assyrians around 663 BC, and Nineveh fell in 612 BC. Within this range of history a number of dates for the composition of Nahum have been suggested. Some scholars prefer a date very close to the fall of Nineveh, perhaps during the time when Assyria was being invaded. However, Assyria’s influence extended to Judah at the time of the writing of the book (1:13-15; 2:2), a fact that is hardly consonant with the impending downfall of that nation. Since the influence of Assyria in the western provinces began to decline in the latter half of the seventh century, it is best to place the writing of the book in the middle of the seventh century, subsequent to the destruction of Thebes but before the erosion of Assyrian power in Syro-Palestine.

Scholars who deny the validity of biblical prophecy generally date the book in the period subsequent to the fall of Nineveh.

The extent of Assyrian dominance in the mid-seventh century was unparalleled. Never before had Assyrian influence extended so far. The destruction of Thebes brought to an end any significant resistance to Assyria by Egypt, their most powerful foe.

The destruction of Thebes occurred during the reign of Manasseh of Judah (696–642 BC), who was, for all intents and purposes, a vassal of the Assyrians. Assyrian influence in Judah led to the intrusion of non-Yahwistic influences, such as the revival of fertility cults and the worship of Assyrian astral deities (2 Kgs 21:1-9).

Within the structure of Assyria’s enormous expansion there were many weaknesses that would bring about the decline and eventual demise of that empire. For one thing, it had overextended itself. The task of keeping hostile captive countries in line, many of which were at vast distances from the capital, became increasingly difficult.

Assyria began to experience internal difficulties, particularly with the Chaldeans, a group of loosely knit tribes who had been absorbed into the Assyrian Empire. Egypt also began to withhold tribute. Numerous border raids by barbarians caused the empire to gradually weaken.

The situation worsened as the internal strife began to burgeon into a major crisis. Finally a coalition of Babylonians, Medes, and Scythians brought about the collapse of Assyria when, after a three-month siege, Nineveh fell in 612 BC.

The site of Nineveh was excavated in 1840 by Henry Layard. The excavation revealed that the city was heavily fortified. Evidence still remains of the moats and bulwarks constructed for its defense. The palace of Sennacherib, with its 71 rooms decorated with artistic works, was also uncovered by Layard. Even though the palace lay buried for millennia, it still revealed the splendor of the days of Nineveh’s greatness.

The prophet Nahum predicted that the city would be burned (Na 2:13). In his description of the city, Layard indicated that a great fire had destroyed Nineveh. This became evident even when only two small portions of the tell had been explored. The massive gates of the city, which Nahum said would be open to its enemies (3:13), were also burned. The massive sculptures that originally stood by the gates were found buried in debris of earth, brick, and stones mixed with charcoal.

An important archaeological find is a Babylonian chronicle recording events in the reign of the Babylonian king Nabopolassar (625–605 BC). This chronicle fixes the date of the fall of Nineveh, placing it in the 14th year of Nabopolassar—that is, 612 BC.

The purpose of the book of Nahum is to predict the downfall of the Assyrian Empire as prefigured in its capital city, Nineveh. It sets forth the mighty power of God revealed in the arena of history.

At first glance the book may seem to be lacking substantial theological teaching. It is, after all, an extended ode celebrating the downfall of a pagan city. However, when one looks at history from the perspective of a prophet, history becomes the context for the revelation of many of God’s attributes.

In chapter 1 the prophet weaves several significant theological themes into his account of the demise of the city. He sets forth the fact that God loves and cares for his own. In 1:7 he describes the Lord as knowing those who take refuge in him. In 1:13 God promises the end of Assyrian oppression of Judah.

God’s sovereignty is set forth as well. God is sovereign over the nations that oppose him (1:2). He is sovereign over nature, for the clouds are but the dust of his feet (v 3). God cannot be defied (v 6). He is the sovereign of his people (v 13).

Basic to the theological structure of the book is its affirmation that God is the Lord of history. History is the arena of his activity. God is not merely an abstract concept to the prophet, nor is he a disinterested deity. He brings nations into being and he destroys them. History is not under the control of godless nations or fortuitous events; it is under the control of the Creator.

Nahum points out that God does not deal with people only in wrath. His wrath is revealed against those who oppose him. He deals in tenderness and love with those who find him to be their refuge.

Like other prophetic books, Nahum begins with a superscription. It attributes the authorship of the book to the prophet Nahum. The first part of the superscription reads, “An oracle concerning Nineveh,” which indicates the book’s content.

The message of the prophet begins with a descriptive account of a number of attributes of God, specifically his anger and sovereign power. The statement that God is a jealous God (1:2) is not to be understood as attributing selfish motives to God. Rather, it expresses God’s intense devotion and loyalty to those who are his own.

Basic to this section is the affirmation that God takes vengeance on his foes. This theological principle is the basis for Nahum’s description of the fall of Nineveh. That Assyria was an enemy of God was made clear in history. The Assyrians were not only an instrument used by God to punish his people, but also they were a pagan people who opposed and harassed the Hebrews at every opportunity. Their conquest and exile of the kingdom of Israel was the ultimate manifestation of their opposition to Yahweh. Perhaps it was this dreadful period in Hebrew history that was uppermost in Nahum’s mind.

An opening statement in this book says, “The Lord is slow to get angry, but his power is great, and he never lets the guilty go unpunished” (1:3, NLT). Even toward his enemies God acts in grace; he does not lash out in uncontrolled rage but deals with them to change their ways. The statement “he never lets the guilty go unpunished” is an allusion to the great affirmation of God in Exodus 34:6. It is best translated, “He will not completely clear the guilty,” which affirms that God forgives but often allows the effects of sin to have their course. This is illustrated in the case of David, whose sin with Bathsheba was forgiven, but the child of the union died. The destruction of Nineveh was thus certain to occur, according to the theological principle established by Nahum: God punishes those who oppose him.

The sovereignty of God over the sphere of nature is established in Nahum 1:3b-6. It, too, is the arena in which his awesome power is revealed.

The prophet then turned to the city of Nineveh in direct address. In verse 11 he speaks of one who comes forth from Assyria plotting evil against the Lord—a reminder of the Rabshakeh, the Assyrian emissary cited in Isaiah 36:14-20 as counseling the people to give in to his demands for surrender. The words of doom for Nineveh become words of comfort for Judah, for Nahum says that Assyria will afflict them no longer (Na 1:12).

The ultimacy of the destruction of the city is set forth in verses 13-15. No longer would Assyria rise to afflict the Jews. This great truth is celebrated in verse 15, where the prophet encourages the people to return to their worship of God, for they will no longer have Assyria as an enemy.

The literary style of Nahum in this section is superb. The fast-moving action, expressed by concise, almost clipped phrasing, lends an atmosphere of excitement and urgency to the description of the collapse of the city. One hears the orders of the defenders in these words: “Sound the alarm! Man the ramparts! Muster your defenses, and keep a sharp watch for the enemy attack to begin!” (2:1, NLT).

Nahum seems to describe the rush into the city just moments after the walls had been breached. One sees the flashes of red as shields are brandished (2:3) and hears the crushing sound of the madly dashing chariots (v 4), but the defenders are too late (v 5).

An important part of Nineveh’s defensive structure were the moats that surrounded the city. These moats, fed by two rivers in the vicinity, are alluded to in 2:6, 8. But these moats can’t keep back the invaders.

The language again becomes vivid, punctuated with brisk commands: “Stop, stop!” (2:8). And the invaders are heard to say, “Loot the silver! Plunder the gold!” Finally the siege is over, and there is only desolation and ruin (v 10).

This section closes with a reference to lions (2:11-13). Lions in the OT often stand for the wicked, particularly when the wicked devour the righteous. Assyria was very lionlike in its treatment of the Jews. But God declares that he is against the Assyrians (v 13) and will completely cut them off.

This section, vivid and colorful in its style, contains a deep theological message that should not be overlooked. It affirms God’s activity in history and assures the believer that the enemies of God will never ultimately conquer the people of God. For God is almighty; he is an avenging God who jealously cares for his own.

The prophet pronounces “woe” on the city in a lengthy ode celebrating Nineveh’s fall. If he seems to get undue satisfaction from Nineveh’s destruction, it is not necessarily because he has a cruel nature. The OT writers viewed the godless nations of the world as the personification of evil. When Nineveh fell, the sphere of history witnessed God’s conquest of evil in that particular realm.

In 3:1-7 the prophet speaks of the shame that Nineveh will experience as a result of her fall. He describes one of the causes of Assyria’s downfall as her sorceries and harlotries (3:4). This is an evident reference to the idolatrous religion of Assyria. The Assyrian priests were noted for their use of divination and omens. Particularly noteworthy were their attempts to predict the future by observing the motions of the heavenly bodies.

The prophet pointed to other countries that fell prey to their enemies (3:8-11) and affirmed that Assyria is no better than these. He closed by describing the grandeur and might of Nineveh, but he vividly showed how all of that would pass away. Whether it is fortifications (v 12) or extensive trade (v 16), or soldiers (v 17)—all will crumble.

How Should Christians Read the Book of Nahum?

The book of Nahum could be a problem for Christians. They could wonder how a prophet could rejoice in the carnage of battle, or how he could take delight in describing the death and destruction of the collapse of the Assyrian Empire. What the prophet was rejoicing over was the fact that God had proved himself active in history and victorious over his foes. Christians will also rejoice when the Great Babylon—the enemy of God—is destroyed (see Rv 18–19).

Tyndale Open Bible Dictionary