Thinking on Scripture with Dr. Steven R. Cook

The Central Idea of the Text is that Israel failed to follow in the pattern of faith and obedience to God. After the death of Joshua, Judah and Simeon led the first military campaign against the Canaanites. Their obedience to God resulted in the defeat of the Canaanites and the Perizzites at the city of Bezek. They captured Adoni-bezek and disabled him from being a threat. Adoni-bezek recognized his defeat and punishment as divine retribution for the evil he did to seventy other kings. He does not complain, but recognizes the justice of what happens to him because of his cruelty to others. He was transported to the city of Jerusalem and died there. 

"Their first victory was over the inhabitants of Bezek. After slaying ten thousand men, they cut off the thumbs and big toes of the king, as he had done to his foes. He should have been put to death, as the Lord had commanded (Deut. 7:24), but instead he was only maimed. Then he was taken to Jerusalem, where he later died. This foreshadowed Israel’s disobedience in dealing with the heathen in their land. Rather than completely crushing them, the Israelites only crippled them. Such partial obedience was disobedience and would cost the Jews dearly in the days ahead."[1]

     Caleb offered his daughter in marriage to the man who defeated Kiriath-sepher, thus demonstrating himself as faithful, obedient to God, and having courage in battle. Such a man would make a suitable husband to provide and care for Achsah. In this way, Caleb was thinking about Achsah’s future safety and provision. Othniel rose to the challenge and proved himself worthy. 

     The success of Judah and Simeon suddenly came to a stop when they came against the enemy on iron chariots. It was a lack of faith that resulted in their defeat, and God later rebuked them for failing to take the land (Judg. 2:1-3).

     Success or failure among God’s people is predicated on faithful obedience to His Word. This requires learning God’s Word before living His will. God’s people will always face enemies in the world and we must be willing to pursue His commands over our personal fears. Like the days of the judges, God is now working in His church, not through one leader, but through men and women He’s raised up for our spiritual growth. These men and women have their shortcomings, but God works through them to guide and bring spiritual victory, both personally, and in the world.

 

[1] William MacDonald, Believer’s Bible Commentary: (Nashville: Thomas Nelson, 1995), 265.

The judges of Israel were God’s chosen representatives to arbitrate legal matters among His people. They were also given the responsibility to administer social affairs and to lead in military campaigns against Israel’s enemies. God Himself was the supreme Judge of the judges over Israel. 

Authorship and Date

     It’s likely the book of Judges was written during the reign of Saul, Israel’s first king.  There are several references in the book of Judges which state “in those days there was no king in Israel” (Jud. 17:6; 18:1; 19:1; 21:25).  This seems to imply that at the time of the writing there was a king in Israel. 

     Though he is never named within the book, Samuel the prophet is regarded as the author of the book of Judges.  If Samuel is accepted as the author, this would place the writing sometime around 1040 B.C.

Chronology of Judges

     The book of Judges records the period of time between the end of the leadership of Joshua (Judg. 1:1; 2:6-9) and the appointment of Saul as Israel’s first king (ca. 1350 to 1050 B.C.).  Some judges served consecutively and others ruled concurrently. 

     The people of Israel rejected God as their king and the judges He’d appointed over them and they requested a human king (1 Sam. 8:7; 12:12).  The period of the Judges ends when Samuel anoints Saul as the first king in Israel (1 Sam. 10:1).

The Function of the Judges

     The term Judge (שָׁפַט shaphat – judge or deliverer) refers to God’s judicial and military leader who protected Israel from enemies.  “It was a general term for leadership combining the executive (including military) and judicial aspects of governing. Thus the judges of Israel were primarily military and civil leaders, with strictly judicial functions included as appropriate (cf. 4:5).”[1]  The judges themselves were sinful men, who had their own failings, yet their faith in God makes them usable to the Lord to accomplish His will. 

The Theme of Judges

     Judges demonstrates Israel’s repeated failure to follow God as king.  The nation repeatedly allowed itself to be influenced by the surrounding culture and turned away from God and worshipped idols (see pattern in Judges 2:1-23).  The pattern throughout the book is:

Israel turns away from the Lord and worships idols (sin)

God sends discipline that results in their slavery (slavery)

Israel cries out to the Lord from their oppression (supplication)

God raises up a judge to rescue them (salvation)

     The above pattern is repeated six times throughout the book of Judges.  Israel’s spiritual condition—either in obedience or disobedience—determined their political and physical success or failure (Deut. 28).  Not only did Israel fail to obey God and drive out the Canaanites, but they even befriended them, intermarrying, adopting their culture, and eventually worshipping their gods.  When Israel was faithful to the Lord, God strengthened them to defeat their enemies, but when Israel was disobedient, God strengthened their enemies.  The faith of one generation did not guarantee the faith of the next, so a legacy could not be guaranteed.  The period was marked by general rebellion, in which “every man did what was right in his own eyes” (Jud. 17:6; 21:25).  Israel’s failure to take the land of Canaan resulted in long term problems for many years.

Outline

     The events of the judges are preceded by an introductory section (1:1–3:6) which reveals Israel’s disobedience to God and subsequent military failure to take the land of Canaan.  In Judges 2:6-10 the writer briefly recounts the death of Joshua which had already been reported in the book of Joshua (Josh. 24:29-30; Judg. 1:1).  Judges 3:7-16:31 is the repeated cycle of disobedience toward God.  And Judges 17:1-21:25 reveals the continuation of Israel’s disobedience. 

Israel’s disobedience subsequent to the death of Joshua (1:1-3:6)

Israel’s repeated cycle of disobedience (3:7-16:31)

Israel’s disobedience – religious and moral apostasy (17:1-21:25)

[1] F. Duane Lindsey, “Judges,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 374.

Habakkuk became fearful at the Lord’s reply to his questions (Hab 3:1-2a), knowing God was bringing judgment both upon Judah and Babylon, and this prompted him to write a prayer-song of praise to God for His past and future acts of judgment. Habakkuk petitioned the Lord: 1) to do a visible work of judgment in his day, and 2) to remember mercy in judgment (Hab 3:2b). In the remainder of the chapter, Habakkuk set forth a history lesson of God’s works when He delivered His people from the Egyptian bondage. This history lesson assured Habakkuk that God would also deliver His people from Babylonian oppression. The prophet recalls when God entered into a covenant with Israel at Mount Sinai, where He brought them after bringing plagues of judgment upon Egypt. God’s judgment upon Egypt when He delivered His people caused the other nations to tremble in fear (Hab 3:3-7; cf. Ex 15:14-16; Deu 2:25; Josh 2:9). During His acts of deliverance, God’s anger and wrath were said to be against the rivers and sea (Hab 3:8-9), which most likely refers to the Nile (Ex 7:20-21), Jordan (Josh 3:14-17), and Red Sea (Ex 14:15-16; 15:8). God is pictured as a Warrior whose “bow was made bare, [and] the rods [arrows] of chastisement were sworn” (Hab 3:9). At this awesome picture, “The mountains saw You and quaked; the downpour of waters swept by. The deep uttered forth its voice, it lifted high its hands” (Hab 3:10). Habakkuk’s language is comparable to Psalm 77:16-18, which poetically describes God’s deliverance of Israel from Egypt. The prophet then describes the time when God caused the sun to stand still when Joshua was fighting to take the land (Hab 3:11; cf. Josh 10:12-13), and then as He conquered the nations as His people entered Canaan (Hab 3:12). Habakkuk then pictures God as a Warrior who delivers His people and His anointed king, perhaps from the Babylonians (Hab 3:13a). After the Lord strikes down “the head of the house of the evil to lay him open from thigh to neck” (Hab 3:13b), He takes his weapons from his dead body and uses them to defeat “the head of his throngs” (Hab. 3:14a). And who are the defeated ones? Likely the Babylonians who “stormed in to scatter us; their exultation was like those who devour the oppressed in secret” (Hab 3:14b). It was upon these that the Lord “trampled on the sea with Your horses, on the surge of many waters” (Hab 3:15). If this interpretation is accurate, then the statement would be proleptic, seeing the future destruction of Babylon as so certain, that the prophet speaks of it as already having come to pass. After reflecting on God’s past judgments and deliverances (Hab 3:3-15), he returns to the present situation and trembles at the prospect of the Babylonian invasion (Hab 3:16a), in which he waits “quietly for the day of distress, for the people to arise who will invade us” (Hab 3:16b). Though Habakkuk anticipated judgment, which included famine upon the land (Hab 3:17), yet, he declares, “I will exult in the LORD, I will rejoice in the God of my salvation” (Hab 3:18). Though he cannot stop the trouble that’s coming, he fixes his hope on the Lord who is in control of these events. Here, Habakkuk is doing what pleases the Lord, as he lives by faith in God (Hab 2:4b). With his faith fixed completely on the Lord, he states, “The Lord GOD is my strength, and He has made my feet like hinds’ feet, and makes me walk on my high places” (Hab 3:19a). He concludes his prayer-song by sending it to “the choir director, [to be played] on my stringed instruments” (Hab 3:19b).

The chapter opens with Habakkuk waiting on the Lord’s reply (Hab 2:1). God answers him with a command to “Record the vision and inscribe it on tablets, that the one who reads it may run” (Hab 2:2). This could be understood to mean that the vision is sure, and the one who reads it will know to run for safety when he sees it coming to pass. Or, it could be translated, “Write down this vision; clearly inscribe it on tablets so one may easily read it” (CSB). Both renderings are possible, though I favor the first. God assures Habakkuk that the vision will certainly come to pass at God’s appointed time and that he should wait for it (Hab 2:3). The Lord then describes the Babylonian, saying, “Behold, as for the proud one, his soul is not right within him; but the righteous will live by his faith” (Hab 2:4a). Here we have a contrast of characters. The proud Babylonians did not live by faith in God, but by selfish ambition and might, and they would be judged by Him for their arrogance and abuses. In contrast, the righteous Israelites who were living in Judah would humble themselves and seek the Lord and “live by his faith” (Hab 2:4b). Other translations read, “the person of integrity will live because of his faithfulness” (Hab 2:4b NET), and “the righteous person will live by his faithfulness” (Hab 2:4. NIV). New testament writers cite this verse three times, each with a different emphasis (Rom 1:17; Gal 3:11; Heb 10:38). Paul cites it in Romans 1:17 to emphasize the righteousness that comes from God on the basis of faith. He cites it again in Galatians 3:11 to emphasize the life that comes from faith in God. And the writer to the Hebrews cites the verse in Hebrews 10:38 to emphasize the faithfulness of the believer that God rewards. Though spiritual life is in view in the NT, it refers to physical life in the book of Habakkuk. The idea is that the righteous will continue to be faithful to God and He will not kill them in the Babylonian invasion, but will let them live. Some of the righteous who went into captivity included Daniel, Hananiah, Azariah, Mishael and Ezekiel. These faithful men served as models of righteousness for Israelites living outside the land. Referring to the Babylonians, God reveals they were given over to alcohol and violence, and, like death and the grave, seemed only to consume and never be satisfied, gathering more and more people and possessions to themselves (Hab 2:5). But these defeated peoples will one day take up a taunt-song against the Babylonians (Hab 2:6b). Habakkuk 2:6-20 presents five woes against the Chaldeans. Here, God reveals to Habakkuk the reasons why He will bring judgment on the Babylonians: 1) they greedily looted nations (Hab 2:6-8), 2) sought to secure themselves with their stolen wealth (Hab 2:9-11), 3) built their city with bloodshed (Hab 2:12-14), 4) exploited others sexually and with violence (Hab 2:15-17), and, 5) worshipped idols (Hab 2:18-19; cf. Deu 32:17; 1 Cor 10:20). The first four woes describe Chaldean acts against other people, whereas the last woe is against God. Though Babylon would seem unstoppable for a time, God would bring them into judgment, for “the LORD is in His holy temple. Let all the earth be silent before Him” (Hab 2:20). The Babylonians in Habakkuk’s time were behaving similarly to ancient Babylon, which emphasized self-reliance over trust in the Lord. God judged ancient Babylon by confusing their languages and scattering them over the earth (Gen 11:1-9), and He destroyed the Neo-Babylonians in 539 B.C. by means of the Medes and Persians (Dan 5:1-31). The values and practices of self-reliance and self-exaltation continue worldwide and will be centralized again in the future city of Babylon, which will be destroyed at the Second coming of Jesus.

The opening sentence identifies Habakkuk as God’s prophet (Hab 1:1). Habakkuk is troubled by the violence and injustice he sees in Judah and brings his frustrations directly to God, who is the only one who can really correct the situation. But it seems to the prophet that God is not answering his prayers; therefore, he asks, “How long, O LORD, will I call for help, and You will not hear? I cry out to You, ‘Violence!’ Yet You do not save” (Hab 1:2). Habakkuk knew his people were in a covenant relationship with God and wondered why God had not acted to deal with the violence within the country (Lev 26; Deu 28). He asked God, “Why do You make me see iniquity, and cause me to look on wickedness? Yes, destruction and violence are before me; strife exists and contention arises” (Hab 1:3). The wicked were disregarding God, “Therefore the law is ignored and justice is never upheld. For the wicked surround the righteous; therefore, justice comes out perverted” (Hab 1:4). The wicked are those who ignore God and His commands and live as they please. The righteous are those who understand and obey God’s laws. It seemed to Habakkuk that the wicked had imprisoned the righteous and that civil justice was being perverted. Job (Job 19:1-7), Asaph (Psa 73:1-28), and Jeremiah (Jer 20:7-12) also questioned God when faced with suffering, especially when the wicked seemed to get away with violence while the righteous agonized. God answered Habakkuk’s prayer with news he did not expect to hear and was challenged to believe (Hab 1:5). God was going to raise up the Chaldeans, a fierce and violent people, to discipline the sinning Judahites (Hab 1:6-11). This judgment was consistent with the curses set forth in the Mosaic Law (Deu 28:25, 36, 47-52). God had used the Babylonians to defeat the Assyrians in 612 B.C. (Nah 3:1-4), and He would now use them to discipline Judah. Having heard God’s answer, Habakkuk replied (Hab 1:12-17). The prophet opens his prayer with the truth that his covenant-keeping God is eternal and holy; therefore, His covenant will endure, sin will be addressed, and a remnant will survive (Hab 1:12). But then he raises his concern about God’s character and actions, saying, “Your eyes are too pure to approve evil, and You can not look on wickedness with favor. Why do You look with favor on those who deal treacherously? Why are You silent when the wicked swallow up those more righteous than they?” (Hab 1:13). The Babylonians, comparatively, were more violent than the Judahites, so it naturally came as a shock to Habakkuk that God would use these people to discipline Judah. How could a holy and righteous God use people more wicked than Judah to accomplish His will? The reality was that Judah was held to a higher standard than the Gentile nations, because they were in a covenant relationship with God and possessed His Word as a guide to moral righteousness. It demonstrates the principle that the one to whom much is given, much is required. Habakkuk then compared Judah to fish in the sea and the Babylonians as fishermen who catch them with their hooks and nets (Hab 1:14-15). He further comments that the Babylonians were guilty of worshipping the objects that brought them wealth (Hab 1:16), and wondered how long they’d continue (Hab 1:17). Afterward, Habakkuk stationed himself on his “guard post” in anticipation of God’s reply (Hab 2:1).

Author:

     The book was written by Habakkuk, who is called a “prophet” in the opening verse (Hab 1:1). Habakkuk chapter 3 was written as a Psalm, “For the choir director, on my stringed instruments” (Hab 3:19). This might imply the prophet belonged to the Levitical priesthood which was known for their music and worship (Ezr 3:10; Neh 12:27).

Audience:

     Habakkuk wrote to Judah about his conversation with God concerning why the Lord would use the wicked Babylonians to judge His people for their sins.

Date of Ministry:

     Habakkuk wrote circa 609-606 B.C. This would be just prior the Babylonian invasion of Jerusalem in 605 B.C.

Historical Background:

     Judah had experienced a time of great prosperity and spiritual reform under the reign of Josiah (640-609 B.C.). Josiah was regarded as a good king who obeyed the Lord (2 Ki 22:1-2; 23:25), and destroyed all the false idols and places of worship in Judah (2 Ki 23:1-25). However, the outward reforms did not lead to regeneration or revival among God’s people, and after Josiah was killed in battle by Pharaoh Neco (2 Ki 23:29), “the people of the land took Jehoahaz the son of Josiah and anointed him and made him king in place of his father” (2 Ki 23:30). Jehoahaz only reigned three months (2 Ki 23:31), and during that short time “did evil in the sight of the LORD, according to all that his fathers had done” (2 Ki 23:32). Afterwards, Pharaoh Neco appointed Jehoiakim as king in Judah (2 Ki 23:34-36), and he “did evil in the sight of the LORD, according to all that his fathers had done” (2 Ki 23:37). Jehoiakim led the people back into evil ways and practiced violence and injustice (Jer 22:13-21). This forms the background for Habakkuk’s complaints of violence in Judah (Hab 1:2-4, 9; 2:8, 17).

     Outside the land of Judah, Assyria fell in 612 B.C. to the Babylonians and Medes under the leadership of Nabopolassar and Cyaxeres. A few years later, Egypt fell in 605 B.C. to the Babylonians under the leadership of Nabopolassar, who defeated Pharaoh Neco II at the battle of Carchemish.

Habakkuk’s Message:

     Habakkuk witnessed great violence and corruption in Judah under the leadership of Jehoiakim; and this experience moved the prophet to question where was God and what was He doing to address it (Hab 1:2-4). The question of why God permits His people to experience evil has been posed by others throughout history (i.e. Job, Asaph, Jeremiah; Job 19:1-7; Psa 73:1-28; Jer 20:7-10). God revealed to Habakkuk His plan to use the Babylonians to judge Judah for their sin (Hab 1:5-11); but this raised another question in the prophet’s mind, which is why would a holy and righteous God use the violent and sinful Babylonians to judge a people less sinful than themselves (Hab 1:12—2:1)? God explained that even though He’s going to use the Babylonians as His disciplinary agent against Judah, He will also judge the Babylonians for their sins, and will do so in His time and way (Hab 2:2-20). In the midst of this judgment, God tells His prophet to remain faithful, along with the rest of the righteous remnant in Judah, saying, “the righteous will live by his faith” (Hab 2:4).[1] This is the key verse in Habakkuk. The idea is that the righteous will continue to be faithful to God and He will not kill them in the judgment, but will let them live, even though some of the righteous would go into captivity, such as Daniel and Ezekiel (who would serve as models of faith for Israelites living outside the land). Habakkuk responds in faith by offering a prayer-song of praise to God (Hab 3:1-19).

Outline:

Introduction (Hab 1:1)

Habakkuk presents his first complaint to God (Hab 1:2-4)

God answers Habakkuk with His first solution (Hab 1:5-11)

Habakkuk presents his second complaint to God (Hab 1:12—2:1)

God answers Habakkuk with His second solution (Hab 2:2-20)

Habakkuk responds in faith with a prayer-song (Hab 3:1-19)

 

[1] Other translations read, “the person of integrity will live because of his faithfulness” (Hab 2:4 NET), and “the righteous person will live by his faithfulness” (Hab 2:4 NIV). New testament writers cite this verse three times, each with a different emphasis (Rom 1:17; Gal 3:11; Heb 10:38). Paul cites it in Romans 1:17 to emphasize the righteousness that comes from God on the basis of faith. He cites it again in Galatians 3:11 to emphasize the life that comes from faith in God. And the writer to the Hebrews cites the verse in Hebrews 10:38 to emphasize the faithfulness of the believer that God rewards.

In chapter three, Nahum addresses Nineveh as the “bloody city” that was built up through violence, lies, and whose prey never departs (Nah 3:1). However, the people who once destroyed and plundered others would now experience the same, as the prophet graphically describes the sights and sounds of the invading army of the Babylonians and Medes (Nah 3:2-3). God would bring this destruction upon the Assyrians because of their abuses of other nations. Nahum declares this was “All because of the many harlotries of the harlot, the charming one, the mistress of sorceries, who sells nations by her harlotries and families by her sorceries” (Nah 3:4). Nineveh’s leaders lured other nations by offering them peaceful alliances (cf. Isa 36:16-17), only to betray them afterwards. In their efforts to subjugate others, the Assyrians also practiced sorcery to predict the future, thus seeking a political and military advantage. But God governs His universe by moral laws, and Nineveh’s violence aroused the Judge of all the earth to judge them. The Lord said of Nineveh, “Behold, I am against you” (Nah 3:5a), and then renders judgment, exposing her “disgrace” and covering her with “filth” (Nah 3:5-6). Subsequently, there would be none to grieve its destruction (Nah 3:7). Thebes, like Nineveh, was a strong city surrounded by fortifications, both natural and manmade (Nah 3:8-9); however, the Assyrians brutally attacked and destroyed the city in 663 B.C., slaughtering children in the streets and humiliating the “honorable men” who were taken away in chains (Nah 3:10). Just as Thebes was helpless to stop the Assyrian destruction, so Nineveh would be helpless to the stop the invading army sent by God (Nah 3:11); and just as ripe figs easily fall from the fig tree, so Nineveh would fall to those who desired to consume it (Nah 3:12). The people of Nineveh are described as weak, as the strong gates of the city would be burned as the invading army enters (Nah 3:13). In sarcastic language, the Ninevites are told to strengthen themselves and their fortress for the attack (Nah 3:14), but this will not help, as the city would be destroyed by fire and sword (Nah 3:15a). Though the residents of the city are multiplied like a swarm of locusts (too many to count), they will quickly flee away when the attack comes (Nah 3:15b-17). The nation’s leaders (shepherds and nobles) are described as sleeping on the job, and the king of Assyria is helpless (Nah 3:18a). His people “are scattered on the mountains and there is no one to regather them” (Nah 3:18b). The king of Assyria is made to realize the consequences of his evil leadership, with the result, “There is no relief for your breakdown, your wound is incurable” (Nah 3:19a), and all who suffered under Nineveh’s oppression will rejoice at its destruction, for the city only offered evil continually (Nah 3:19b).

"The reasons God brought Nineveh and the Assyrian Empire down are the same reasons He will humble any similar people. Any nation or city that lusts for conquest, practices violence and brutality to dominate others, abuses its power, oppresses the weak, worships anything but Yahweh, or seeks help from the demonic world shares Nineveh’s sins and can expect her fate." (Tom Constable, Tom Constable’s Expository Notes on the Bible, Na 3:19)

The Central Idea of the Text is that God brings an invading army against Nineveh to destroy it. Nahum opens his prophecy with a sarcastic call to the Ninevites to defend themselves, saying, “Man the fortress, watch the road; strengthen your back, summon all your strength” (Nah 2:1). The effort, of course, is futile, for the primary attacker is God Himself, against whom no one can stand. Part of the reason for the attack against Nineveh is God’s intention to “restore the splendor of Jacob like the splendor of Israel” (Nah 2:2a). Though Judah has been devastated by the Assyrians, God would destroy them and put an end to their aggression. Nahum describes the battle, saying, “The shields of his mighty men are colored red, the warriors are dressed in scarlet, the chariots are enveloped in flashing steel when he is prepared to march, and the cypress spears are brandished” (Nah 2:3). Blood-red shields and uniforms were used by the Babylonians as a means of psychological warfare to strike fear in the enemy. Then the battle erupts, as “The chariots race madly in the streets, they rush wildly in the squares, their appearance is like torches, they dash to and fro like lightning flashes” (Nah 2:3-4). The Assyrians stumble to meet the enemy as they hurry to defend the walls of the city and set up their defenses (Nah 2:5). Nahum then declares, “The gates of the rivers are opened and the palace is dissolved” (Nah 2:6). There is historical evidence that just before Nineveh’s destruction, the city had experienced a series of rainfalls that had caused the Khoser River to swell and damage the city walls, creating an opening for the Babylonians and Medes to enter through. If correct, this would show how God used inclement weather to damage the city’s walls in preparation for the Babylonians and Medes, thus ensuring their military success. The events of Nineveh’s destruction are “fixed” according to God’s sovereign will as the city is stripped and carried away in battle and the Assyrian handmaids are left moaning the destruction (Nah 2:7). The city is likened to a pool of water that drains away and no one turns back, though the leaders shout “Stop, stop” (Nah 2:8). The attackers are called to plunder the city of its great wealth as the residents melt in fear (Nah 2:9-10). The great plunderers would be plundered. Assyria is described as a ravenous lion and Nineveh as its lair, and both the people and their city are destroyed (Nah 2:11-13). God then states unequivocally to the Assyrians, “Behold, I am against you” (Nah 2:13a). Though the Lord used the Babylonians and Medes, under the leadership of Nabopolassar and Cyaxeres, it was ultimately God who brought about their destruction, saying, “I will burn up her chariots in smoke, a sword will devour your young lions; I will cut off your prey from the land, and no longer will the voice of your messengers be heard” (Nah 2:13b). God is patient and had waited over 100 years for the Assyrians to repent, but they refused. As Judge, God finally rendered a decision against Nineveh and, because of their arrogance and sin, He brought about their destruction.

Nahum had received a vision of God’s judgment concerning the Assyrians who had been afflicting Judah (Nah 1:1). In the vision, God is revealed as jealous, avenging, wrathful, slow to anger, and all powerful, and will not leave the guilty Assyrians unpunished for their violent behavior to His people (Nah 1:2-3a). This would have been good news to the Judahites who had suffered for many years under Assyria’s cruelty. In picturesque language, Nahum describes God’s greatness, saying, “clouds are the dust beneath His feet” (Nah 1:3b), and He causes seas and rivers to dry up and beautiful lands to wither (Nah 1:4), and mountains and hills to shake at his presence (Nah 1:5). Nahum then asks, “Who can stand before His indignation? Who can endure the burning of His anger? His wrath is poured out like fire and the rocks are broken up by Him” (Nah 1:6). The implication is that God is big enough to accomplish what He declares. In contrast to the Assyrians, whom He will destroy, Nahum reveals, “The LORD is good, a stronghold in the day of trouble, and He knows those who take refuge in Him” (Nah 1:7). The humbled Judahites would have been encouraged by this. But, to the arrogant Assyrians, God was going to pursue and destroy them. Though human enemies usually stopped the battle at sunset because they could not see to engage the enemy, God is not hindered by such obstacles, and promises to “pursue His enemies into darkness” (Nah 1:8b). Whatever Nineveh may devise against the Lord, He will bring an end to it (Nah 1:9), and will consume them completely in destruction (Nah 1:10). Nahum seems to allude to an historical event in which Sennacherib, the king of Assyria, sent one of his wicked counselors, Rabshakeh, against Jerusalem to destroy it (Nah 1:11; cf. 2 Ki 18:13-37). However, because king Hezekiah humbled himself and sought the Lord, God rescued the city and destroyed the Assyrian army (2 Ki 19:1-37). Just as God had defeated the Assyrians once before, he would defeat them again, even though “they are at full strength” (Nah 1:12a). And, though God had afflicted Judah because of their sin, He promises, “Though I have afflicted you, I will afflict you no longer” (Nah 1:12b). Assyrian oppression would come to an end, and God says to Judah, “I will break his yoke bar from upon you, and I will tear off your shackles” (Nah 1:13). But concerning Assyria, the Lord states, “Your name will no longer be perpetuated. I will cut off idol and image from the house of your gods. I will prepare your grave, for you are contemptible” (Nah 1:14). God controls and judges the Gentile nations of the world and sometimes brings about their downfall directly (i.e. Sodom and Gomorrah), and other times through the agency of other nations. This would be the case with the Assyrians, as God would destroy them completely through a military alliance of the Babylonians and Medes. “So complete was its destruction that when Xenophon passed by the site about 200 years later, he thought the mounds were the ruins of some other city. And Alexander the Great, fighting in a battle nearby, did not realize that he was near the ruins of Nineveh.”[1] Assyria’s destruction would be “good news” because it meant peace for Judah, who could then celebrate their feasts without fear of attack, for their enemy had been “completely cut off” (Nah 1:15).

 

[1] Elliott E. Johnson, “Nahum,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 1499.

Author:

     Nahum is the author of the book. His name (נָחוּם Nachum) means “consolation.” Jonah (Jon 3:2-4), Nahum (Nah 1:1; 2:8; 3:7, 18), and Zephaniah (Zep 2:13) all prophesied to/against Nineveh.

Audience:

     Nahum wrote to his fellow Israelites in Judah (Nah 1:15).

Date of Ministry:

     Nahum prophesied sometime between 663-620 B.C. The author mentions the fall of the Egyptian city of Thebes which occurred in 663 B.C. (Nah 3:8). He also predicts the fall of Assyria, which occurred in 612 B.C., so the book was written sometime in between.

Historical Background:

     Nahum writes about the cruelty of Nineveh and prophecies its destruction by God. Nineveh was an ancient city that was originally built by Nimrod (Gen 10:8-11). The city was located on the eastern bank of the Tigris River, north of the Babylonian empire, and had existed for millennia before its fall in 612 B.C. The Ninevites were known for their great cruelty. Dr. Elliott Johnson writes:

Nineveh was the capital of one of the cruelest, vilest, most powerful, and most idolatrous empires in the world. For example, writing of one of his conquests, Ashurnaṣirpal II (883–859) boasted, “I stormed the mountain peaks and took them. In the midst of the mighty mountain I slaughtered them; with their blood I dyed the mountain red like wool.… The heads of their warriors I cut off, and I formed them into a pillar over against their city; their young men and their maidens I burned in the fire” (Luckenbill, Ancient Records of Assyria and Babylonia, 1:148). Regarding one captured leader, he wrote, “I flayed [him], his skin I spread upon the wall of the city …” (ibid., 1:146). He also wrote of mutilating the bodies of live captives and stacking their corpses in piles. Shalmaneser II (859–824) boasted of his cruelties after one of his campaigns: “A pyramid of heads I reared in front of his city. Their youths and their maidens I burnt up in the flames” (ibid., 1:213). Sennacherib (705–681) wrote of his enemies, “I cut their throats like lambs. I cut off their precious lives [as one cuts] a string. Like the many waters of a storm I made [the contents of] their gullets and entrails run down upon the wide earth.… Their hands I cut off” (ibid., 2:127). Ashurbanipal (669–626) described his treatment of a captured leader in these words: “I pierced his chin with my keen hand dagger. Through his jaw…I passed a rope, put a dog chain upon him and made him occupy…a kennel” (ibid., 2:319). In his campaign against Egypt, Ashurbanipal also boasted that his officials hung Egyptian corpses “on stakes [and] stripped off their skins and covered the city wall(s) with them” (ibid., 2:295). No wonder Nahum called Nineveh “the city of blood” (3:1), a city noted for its “cruelty”! (3:19).[1]

     God threatened to judge the Ninevites a century before Nahum. He did this through the preaching of Jonah (who preached circa 793-753 B.C.), who declared, “Yet forty days and Nineveh will be overthrown” (Jon 3:4). The Ninevites responded positively to the preaching of Jonah, as “the people of Nineveh believed in God” (Jon 3:5). And, “When God saw their deeds, that they turned from their wicked way, then God relented concerning the calamity which He had declared He would bring upon them. And He did not do it” (Jon 3:10). For whatever reason, the following generations resorted back to their cruel ways and put themselves back under divine judgment. Whereas Jonah emphasized God’s grace toward Nineveh’s repentance (Jon 3:10; 4:2), Nahum emphasized God’s wrath (Nah 1:2, 6) because of their pride and wickedness (Nah 3:1-4).

     Though historically a pagan and violent people, God used the Assyrians as His tool to destroy Israel in 722 B.C. because of their rebellion against Him (read 2 Ki 17:3-23; 18:9-12). Judah also rebelled against God and practiced many of the sins committed by Israel (2 Ki 17:19). The Assyrians came against them in 701 B.C. and captured 46 cities in Judah and besieged Jerusalem (2 Ki 18:13-37). However, because the Assyrians blasphemed God (2 Ki 18:29-35), and because king Hezekiah humbled himself (2 Ki 19:1) and prayed to the Lord (2 Ki 19:15-19), God intervened and killed 185,000 Assyrian soldiers in one night (2 Ki 19:20-37).

     Nahum provides the divine perspective that God was the primary cause of Nineveh’s fall (Nah 1:13-14; 2:13; 3:5), and He accomplished this through the Babylonians and Medes whom He used as His disciplinary agents (Nah 3:1-4).

Nahum’s Message:

     God is going to judge and destroy Nineveh (Nah 1:15; 2:13; 3:5).

Outline:

Introduction – Nah 1:1

Judgment declared – Nah 1:2-15

Judgment delivered – Nah 2:1—3:19

 

[1] Elliott E. Johnson, “Nahum,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 1494.