Nah — Capítulo 1

1:1 message . . . vision: This opening, similar to that of other prophetic books (cp. Obad 1:1; Hab 1:1; Mal 1:1), identifies Nahum as a prophet, one who uttered messages from God. • Nineveh became the capital of the Assyrian Empire sometime shortly after 705 BC and remained so until its destruction in 612 BC. • The name Nahum means “comfort” or “encouragement.” An important theme of his prophecy is that God will bring encouragement to his people through Nineveh’s downfall (Nah 1:12-15; see Isa 40:1).

1:2-11 This short, two-stanza hymn (1:2-6, 7-11) tells of God’s sovereign power. 1:2-6 The hymn’s first stanza draws from biblical texts commemorating Israel’s exodus from Egypt. The message is that everything in all creation is subject to God’s sovereign power, and God will ensure the punishment of those who oppose him. 1:2 jealous (or zealous): God zealously guards the welfare of his people and zealously desires their faithfulness (see Exod 20:4-5; Deut 4:23-24; 6:4; Jer 2:1–3:5). • God’s vengeance and rage cannot be confused with the human attitude of “getting even.” God’s actions emerge from his holiness (Jer 50:28-29), justice (Isa 63:1-9), and faithfulness to the covenant with his people (Lev 26:23-25; Isa 1:24-26). His vengeance is never arbitrary.

1:3 slow to get angry: God’s patience with disobedience is linked to his faithful love (Exod 34:6; Num 14:18; Ps 103:8; Joel 2:13). This trait had disappointed Jonah, who wanted Nineveh destroyed immediately (Jon 4:2). Because God is patient, he sometimes delays the deserved punishment of sinners (Neh 9:29-30; Rom 2:4; 2 Pet 3:9), but those guilty of persisting in sin will ultimately face God’s judgment (Exod 34:7; Rom 14:10; 2 Cor 5:10; Rev 14:6-7). • the whirlwind and the storm: This imagery describes the fury of God’s judgment against the wicked (see also Isa 29:6).

1:4 Like clouds (1:3) and mountains (1:5), oceans and rivers are under God’s sovereign control. The Old Testament prophets often recall God’s actions against the seas and rivers during the Exodus (Exod 15:8-10; 2 Sam 22:16; Pss 66:6; 77:16; Hab 3:15). God’s power over the waters repudiated the mythology of the ancient Canaanites, who believed that the oceans and the rivers were under the control of the sea-god, Yam. • Bashan, situated east of the Sea of Galilee, was known for its rich pastureland, ideal for raising cattle (cp. Mic 7:14). • Carmel, on the Mediterranean coast in central Canaan, was noted for its beauty and fruitfulness (Song 7:5; Jer 50:19). • Lebanon was famed for its great cedars (1 Kgs 5:6-18). Nahum lists these areas to demonstrate that even the most fertile and productive places on earth cannot withstand the power of God’s judgment.

1:5 Old Testament poetry often mentions the shaking of the earth to commemorate the Exodus period (e.g., Ps 18:7; Hab 3:6; see Exod 19:18).

1:6 The Hebrew word translated rage is repeated from 1:2. Its repetition brackets 1:2-6 as a single poetic unit.

1:7-11 This second stanza (see study note on 1:2-11) concentrates on God’s sovereignty, righteousness, and justice in dealing with all people. 1:7 The Lord is good: God acts equitably when he judges the wicked. He also provides refuge for those who trust in him. He accepts them and protects them in the midst of life’s trials (Pss 18:2; 62:5-7). God’s rich goodness can lead individuals to repentance (Rom 2:2-4).

1:8 overwhelming flood: A metaphor for the powerful nature of God’s judgment (see 2:6).

1:9 Why are you scheming: No scheme or human plot against God can succeed. Human plans are worthless if they do not match God’s plans (Ps 2; Isa 14:26-27; 23:9).

1:11 The wicked counselor is the Assyrian king. God had also dealt with the arrogant conceit of an Assyrian king in Hezekiah’s time (about 701 BC; see 2 Kgs 19:35-36). Assyria’s wicked counselor contrasts with the coming Messiah, the King who is a “Wonderful Counselor” (Isa 9:6).

1:12 The Assyrians’ allies were vassal or subordinate kingdoms, including once-powerful Egypt. Ironically, a coalition of former allies gradually brought down the great Neo-Assyrian Empire between 625 and 605 BC. • O my people refers to Judah, whom God had punished earlier when the Assyrian king Sennacherib (704–681 BC) launched a campaign (701 BC) against the western states of the Near East. While Sennacherib failed to take Jerusalem (2 Kgs 19:32-36), he boasted in his annals of carrying away Jerusalem’s tribute and an enormous amount of spoils from forty-six cities in Judah. Although Judah was now reduced to vassalage and faced the constant possibility of Assyrian aggression, Assyria did not defeat the southern kingdom. Babylon did so, however, in 586 BC. Sadly, neither Israel nor Judah heeded God’s repeated warnings that failure to repent would result in judgment (Hos 11:5; Joel 2:1-27).

1:14 no more children: Nineveh would be completely annihilated. Cutting off a person’s name and leaving him without a descendant meant utterly destroying him (1 Sam 24:21; Job 18:17; Isa 14:22). • None of Assyria’s venerated gods could deliver Nineveh from God’s death sentence. • God was already preparing a grave for Nineveh and directing Assyria’s enemies to destroy the city. Assyria’s proud cities fell one by one to the combined attacks of the Chaldeans, the Medes, and the Ummanmanda. Nineveh itself fell in 612 BC.

1:15 Nahum supplements his prophecy of Judah’s release from bondage (1:13) with a prediction of the arrival of a messenger bringing the good news of restored peace (see also Isa 52:7). The message of peace was that Assyria’s hold on Judah would be broken and God’s people would be free of its burden. This took place during the reign of Josiah (640–609 BC), after the death of the Assyrian king Ashurbanipal in 626 BC. This political message is a foretaste of God’s final triumph over evil, when his people will be released from bondage to sin through the saving work of the Messiah and be given eternal peace (Zeph 3:13; Luke 2:10-14; Acts 10:34-43; Rom 10:15; Eph 2:14-18).