Kings 21:1 23:30; 2 Chronicles 33:1-35:27 during the reigns of Manasseh, Amon and Josiah.

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1 Analysis of Nahum Historical Background The historical background to the book can be found by reading Jonah (ca. 760 B.C.) and 2 Kings 21:1 23:30; 2 Chronicles 33:1-35:27 during the reigns of Manasseh, Amon and Josiah. General Nahum s prophecy is brief and intense. While Jonah showed us the compassion and grace of God to the repentant people of Nineveh, Nahum shows us the judgment of God on the same city over a century later due to that generation s lack of repentance. While the prophecy is given in the context of world history surrounding Palestine, it still has a relevant message. If understood within its historical and theological context, it has tremendous significance for us today (Dillard and Longman, 456). It is important to remember that when Nahum prophesied, it was after Nineveh s repentance at the preaching of Jonah (ca. 760 B.C.) and after Assyria later attacked and carried off the Northern Kingdom (722 B.C.) and attempted to take Jerusalem (701 B.C.). Assyria and her capital city, Nineveh, had returned to her old ways a generation later. The Lord s grace (Jonah 4:2) was exhausted on their behalf and now judgment was inevitable. Authorship Authorship is attested to Nahum in the first verse. The little we know about Nahum is that he is from the city of Elkosh. Even the city has a cloud of anonymity surrounding it. Four locations that have been proposed by various scholars (Dillard and Longman, Jensen, Rooker): 1) It is suggested that the city of Nineveh is probable location with Nahum being a descendant of an exiled family from Northern Israel. 2) Some place it in Galilee at a site called El-Kauzeh. 3) Capernaum on the Northern shore of the Sea of Galilee has been suggested due to the possibility that Capernaum (Kephar Nahum) could mean Nahum s City. 4) Lastly, a location in Judah is offered being supported by Pseudo-Epiphanius with a location in modern Beit Jibrin. Dillard and Longman seem to summarize the issue of authorship best. Unfortunately, to say more is to move

2 into the realm of utter speculation and does little to help us understand the book (Dillard and Longman, 458). Date Two key dates help us in determining an estimated time period for the writing of the book: 1) The fall of Thebes in BC and 2) the destruction of Nineveh in 612 BC. The prophet speaks of the fall of Thebes as historical fact (3:8-10) and Nineveh was destroyed in 612 placing the date of writing between these two times. Since the book is prophetic it is expected to have occurred prior to 612 BC. Arguments about dating vary from placing it closer to the 664 BC date because of the clarity and preciseness of Nahum s reference to the fall of Thebes to placing it a little before 630 BC since it is known that the Assyrian Empire significantly had weakened by that time in part due to the death of Ashur-banipal (627/26 B.C.). Nahum may have sensed this happening and gave the prophecy. Another argument for placing the writing before 630 BC is because Nahum mentions the city as full strength and many in 1:12. That statement means that it was possible that Nineveh was still powerful at the time of writing, but nearing the weakening stage. Ranges typically occur between 650 and 620 BC and are only estimates. What can be sure is that it occurred between 664 and 612 BC approximately years after Nineveh had repented at the preaching of Jonah. Original Audience The original audience is two fold. First, the book is written to Nineveh as a judgment against it (1:1). Nineveh was known for its war crimes and had mercilessly treated those that opposed Assyrian rule. While the Ninevites of Jonah s day listened to the message of the prophet and repented, those of Nahum s day had returned to their former sins and there would be no second chances. Destruction was coming. Secondly, the book is written to the people of Judah. They would have been asking questions about the justice of God with such wicked and ungodly people prospering. Had God abandoned them? Would He keep His covenant promises? Nahum s

3 prophecy answers those questions with quick justice and judgment on Nineveh and promised future peace for the people of God (1:7-8). Key Interpretive Issues Key interpretive issues of the book surround the location of Nahum s hometown and a precise date. Subject/Purpose Statement Assyria s capital city of Nineveh had reached it zenith during the time leading up to Nahum s prophecy. Assyria was known for its war crimes, which included: flaying people alive, amputation of body parts, beheading people, forcing others to wear decapitated heads around their necks, putting heads on display and other forms of cruel and grotesque displays of power. They had taken the Northern Kingdom captive in 722 BC and attempted to take Jerusalem in 701 BC (2 Kings 18:13-16) without success. Due to these types of things, God s people, like Jonah, had come to hate Assyria and wonder if God would judge such a wicked and ungodly people. Nahum wrote his prophecy in order to pronounce judgment on the evil city of Nineveh and comfort the people of God. The book contains judgment and promise, immanent destruction for Nineveh and future peace for the people of God, for this purpose it was written. Outline of Nahum I. Superscription (1:1) II. Nineveh is guilty (1:2-15). a. Judgment for Nineveh is pronounced (1:2-14). b. Comfort for Jerusalem pronounced (1:15). III. Nineveh is attacked (2:1-13). a. Revenge for Israel pronounced (2:1-2). b. Nineveh reaps what she has sown (2:3-13). IV. Nineveh is destroyed (3:1-19). a. Nineveh is sacked (3:1-4).

4 b. Nineveh is humiliated and taunted (3:5-16). c. Nineveh is unable to defend itself (3:17-19). Theological Issues God is pictured as a Warrior in Nahum s prophecy. God is compassionate and merciful as seen in Jonah (Jonah 4:2). Nahum displays the other side of God s attributes. He punishes the unrepentant and evildoers with swift and unrelenting judgment and none can stay His hand or thwart His plans, not even the great and mighty city of Nineveh. In three short chapters we see both the power and wrath of God against the unrepentant. Secondly, we see God s faithfulness to His people. Their enemies did not go unpunished and God s people could take refuge in Him (1:7-8). Secondly, prophecy is fulfilled. Nahum predicted the fall of the city with an overflowing flood (1:8) and that came to pass when the Kholr or Tigris River s overflowed damaging the walls of the city and allowing the Babylonians in to conquer it (612 B.C.) causing the city to be hidden (3:11) until it was excavated in Thirdly, notice how God was compassionate and merciful to one generation in Noah s day and held the next at a higher level of accountability not sending a prophet to tell them to repent. His mercy to one group does not necessitate that same mercy to another (Rom. 9:15-16). Rather, a prophet was sent speaking of definite judgment. This may mean God held the second generation more responsible since they had knowledge of the goodness of God from their parent s generation. Regardless, judgment was on its way and the love and mercy that the Ninevites experienced under Jonah ran out in Nahum s day and he was commissioned to prophesy about it. Theological Application God punishing evil and being faithful to His covenant promises finds its fulfillment in the Second Coming of Jesus. Just like God is shown to be a Warrior in Nahum and executes judgment and justice with perfection and power, Jesus Christ the Warrior King will return and do the same (Rev. 19:11-21). In that day He will fulfill His covenant promises completely and eventually excise 1 MacArthur, John. The MacArthur Study Bible. Word Publishing, Nashville, TN. Copyright 1997.

5 all evil like a malignant tumor that had been allowed to fester and spread for His own purposes. When the divine extraction occurs, like Nineveh, no one will be able to stop the Warrior King Jesus from defeating and removing evil once and for all.