Section I The Government of God
Nahum 1:1-6
This introductory statement was more than likely added by an editor for the purpose of identification. It is composed of two parts, the first giving the intent of the message, the second identifying the author. It is suggested that part two was specifically stated for purposes of cataloging the book among the Temple scrolls. It was undoubtedly used in the Temple worship in later times, and also perhaps in the year 612 B.C. However, the book was not primarily a liturgical production, as several have seriously contended.,1
One opinion states that the basic portion of the writing (1:9—2:13) was a public message or debate in which the prophet contended with persons of opposite opinions on the momentous events of the time.2 If this is correct, it was probably delivered in Jerusalem.
Burden (1 ) is more generally translated “oracle,” a technical term denoting the message of a priest-prophet in the name of a god. It means literally “the lifting up” of the voice. Obviously the oracle was about, not to, Nineveh, the capital of the Assyrian Empire. For nearly two centuries this tyrannical power had been the great political and military force in the world known to the Hebrews. It was under Sargon II that Israel (Northern Kingdom) was eclipsed in 722 B.C. Later under Sennacherib, through Ahaz' foolishness, Judah was subjected to Assyria's dominion and annually paid heavy tributes. Ashurbanipal was the last great ruler of the empire, and lesser rulers were on the throne at the time of Nahum's prophecy. But Judah was still in subjection to the vast empire. The capital city of Nineveh was located on the Tigris River (see map 1).
The second superscription (lb) is unique in literature, since only one was customary. It is also unique in its use of the word book. Vision is a technical word, indicating that the source of the prophetic inspiration was divine insight. Nahum, meaning “the comforter,” is so appropriate to the message when rightly understood that some have thought it to be a fictional addition, but there is little basis for this view.
Most scholars have found evidence of an acrostic poem beginning at v. 2, using the first half of the Hebrew alphabet. This is a literary form which in no way involves the content of the message. However there is much disagreement since the acrostic is incomplete—leading many of those who wish to hold to this theory of the poem to consider the text itself to be very corrupt. Likewise there is considerable disagreement as to the length of this particular construction. Rabbi Lehrman says, “The attempts at restoring the missing letters do not justify the many emendations proposed.”3
Verse 3 may be considered the key verse of the book. It is most clearly rendered in the American translation: “The Lord is slow to anger and great in power, but the Lord will by no means leave guilt unpunished.”
The prophet does not speak of a petulant anger that is aroused over incidental matters. Rather he is indicating the full holiness of God which holds both love and justice in creative tension. The patience of God is remembered, but Nahum knows that His inevitable retribution must come. The nature of God demands that He punish sin because the nature of sin demands that it receive punishment. This does not indict the goodness of God. Rather His holiness would be indicted if He failed to oppose evil.
Paul proclaims the same message in Rom. 2:3-5: “And thinkest thou this, O man … that thou shalt escape the judgment of God? Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God.” This is the way God governs the world: He rewards righteousness, is patient with wickedness, but eventually punishes it.
It is appropriate to remember here that at an earlier time God had sent a prophet to Nineveh to preach. Under the reluctant ministry of Jonah, the Ninevites repented in sackcloth and ashes (Jonah 3:5-10). How long this lasted we do not know but they had now repented of their repentance. If Jonah is extolled as the missionary prophet, Nahum should not be exorcised for proclaiming judgment upon the receivers of the missionary message, especially since he bases the proclamation upon such a fundamental view of the nature of God.
Three characteristics of God are mentioned which may need to be explained. God is jealous (2), avenging, and full of wrath. These are not human emotions. If modern theology has taught us anything, it is that there is no univocal language about God. The attributing of human passions to God is at best using an analogy. The transcendence of God voids any attempt to fully understand Him in human terms. Consequently, criticism on the basis of this language fails to sense the meaning of the scriptural references to Deity.
The word revengeth (nokem, avenging) is used three times in this passage, suggesting perhaps that Assyria had exiled Israel thrice and would receive three punishments fitting to its crimes.
Man has always been awed by the forces of nature. It is natural to associate the power of Deity with the display of nature's majesty. It was to be expected that sin-darkened humanity should even exalt the powers of nature to the stature of gods and offer worship and sacrifices of appeasement. Here God is not considered to be a part of nature (in the sense of a nature deity); rather the prophet speaks of Him as dominating the powers and entities of the natural order. He is Lord of the sea, the river, the mountain, and the people. There are two movements symbolizing Jehovah's power: a hurricane on the sea and a simoom4 on the land.
Possibly 4a refers to the rolling back of the Red Sea and the parting of the river Jordan. This is the most natural interpretation and is adopted by Adam Clarke. Bashan, Carmel, and Lebanon (4) are some of the most fruitful areas of Palestine, the last to be affected by drought. In 5-6 the wrath of God is pictured in the language of earthquake, volcano, and violent and devastating storm.
Oh, worship the King, all glorious above,
And gratefully sing His wonderful love:
Our Shield and Defender, the Ancient of Days,
Pavilioned in splendor, and girded with praise.
Oh, tell of His might, and sing of His grace,
Whose robe is the light, whose canopy space.
His chariots of wrath the deep thunderclouds form,
And dark is His path on the wings of the storm.
-ROBERT GRANT