Nahum Chapter 1
Introduction to the Book of Nahum
The Book of Nahum is a short prophetic message of judgment and justice, written to declare the downfall of Nineveh, the capital of the Assyrian Empire. Nahum’s name means “comfort” or “consolation,” which is significant because while his message brings destruction upon Assyria, it brings comfort and hope to Judah. Assyria was a cruel and oppressive nation that had previously conquered the northern kingdom of Israel and threatened Judah. God used Assyria as an instrument of judgment, but now He pronounces judgment upon them for their brutality, pride, and idolatry. Nahum’s prophecy serves as a reminder that no nation, however strong, can escape the justice of God.
Nahum prophesied sometime between 663 and 612 BC. This time period can be confirmed by two historical events. First, he refers to the fall of Thebes in Egypt, which occurred in 663 BC, showing that this had already taken place. Second, the destruction of Nineveh, which Nahum predicts, happened in 612 BC. Therefore, the Book of Nahum was written between these two dates. During this time Assyria was still powerful, but internal decay and growing opposition from the Babylonians and Medes were beginning to weaken the empire.
The message of Nahum centers around the character of God. God is presented as righteous, jealous for His people, slow to anger, yet great in power and swift to judge those who persist in wickedness. He is a refuge for those who trust in Him, but an adversary to those who oppose Him. Nahum reveals both the goodness and severity of God. The Lord will not acquit the wicked, but He will protect those who take refuge in Him. This balance of justice and mercy is at the heart of the book.
Nineveh had experienced revival about a century earlier through the preaching of Jonah. At that time, the city repented and God spared them. However, the repentance of Nineveh did not pass down to future generations. The city returned to its violence, cruelty, and idolatry. Nahum now proclaims that the patience of God has come to an end. Unlike Jonah’s message, which called for repentance, Nahum does not offer a chance for mercy. The judgment is final, and Nineveh’s destruction is certain.
For Judah, this prophecy brought comfort. The people of God had suffered under Assyrian oppression for many years. They saw the cruelty of the Assyrians in warfare, torture, and forced captivity. To hear that God had seen their suffering and would bring justice upon their enemies was a message of relief and hope. The prophecy assured them that God is still in control of history, even when wicked nations seem unstoppable.
The Book of Nahum teaches that God governs the affairs of nations. He raises up kings and empires, and He brings them down. Nations that are built on violence, pride, and rebellion against God will not stand forever. This book shows that the judgment of God is sure and that His justice may be delayed, but it is never denied. At the same time, He remains a refuge for His people in times of trouble.
In summary, Nahum is a book of divine judgment against Nineveh and a message of hope to God’s people. It presents the character of God as righteous, powerful, and faithful. It reminds believers that God sees injustice and will act in His perfect time. Though short, the Book of Nahum delivers a powerful declaration that the Lord reigns over all nations and that His justice will prevail.
Coming Judgment on Nineveh
A. The Character of the God Who Brings Judgment
1. (Nahum 1:1) – The Burden of Nahum
“The burden against Nineveh. The book of the vision of Nahum the Elkoshite.” (Nahum 1:1, NKJV)
a. “The burden”:
In prophetic literature, the word “burden” refers to a message that is heavy, weighty, and sorrowful because it concerns judgment. It is not merely a speech or poetic utterance, but a declaration that weighs upon the prophet’s heart because of the severity of what God is about to do. The Hebrew word translated “burden” is massa, which can also mean “to lift up,” referring either to carrying something heavy or lifting up one’s voice in proclamation. Therefore, it can be understood both as a message proclaimed and a heavy load borne by the prophet.
This burden was not light or casual; it came with grief. The message of judgment is never delivered with delight, but with solemnity, because it reflects the holy wrath of God against persistent sin.
b. “Against Nineveh”:
This prophecy is specifically directed toward Nineveh, the capital city of the Assyrian Empire. Approximately one hundred years earlier, Nineveh had repented at the preaching of Jonah, and God spared the city from destruction. However, that repentance did not remain. The nation returned to pride, cruelty, idolatry, and oppression. Now God declares that Nineveh is once again ripe for judgment, and this time, there is no call to repentance—only a pronouncement of doom.
This demonstrates that God not only holds individuals accountable but also judges nations. He raises them up and brings them down according to His righteousness. As G. Campbell Morgan observed, Nahum gives one of the clearest revelations of the wrath of God applied to nations.
c. Nineveh’s history and importance:
Nineveh was an ancient city founded by Nimrod, the rebellious ruler mentioned in Genesis 10:11. It became one of the most powerful and wealthy cities of the ancient world, known for its massive walls, palaces, gardens, art, and military strength. Archaeological excavations have uncovered enormous structures, inscriptions, and reliefs depicting Assyrian kings and their campaigns—many of which testify to their extreme brutality in warfare. Nahum’s message comes when Assyria is still at the height of its power, making this prophecy even more bold and astonishing.
d. “The book of the vision”:
This prophecy is not merely words spoken by Nahum; it is called a “vision,” which indicates that God allowed Nahum to see the coming judgment with prophetic insight. Like Isaiah who said, “The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem” (Isaiah 2:1), Nahum also saw what God would do. His vivid descriptions throughout the book reflect that he witnessed these events in a prophetic vision.
e. “Nahum the Elkoshite”:
Very little is known about the prophet Nahum outside of this book. His name means “Comfort” or “Consolation.” Though his message is one of judgment against Nineveh, it is also a comfort to Judah, who has long suffered under Assyrian oppression. The location of Elkosh is uncertain. Some scholars associate it with Capernaum (which means “Village of Nahum” or Kephar-Nahum), suggesting Nahum may have been from Galilee.
f. Timing of the prophecy:
Nahum mentions the fall of the Egyptian city of No-Amon (Thebes) in Nahum 3:8, which occurred in 663 B.C. Nineveh itself was destroyed in 612 B.C. Therefore, Nahum prophesied sometime between these dates, likely around 650–630 B.C., when Assyria was still powerful and its fall seemed impossible from a human standpoint. This makes Nahum’s prophecy not only theological but also an example of fulfilled predictive prophecy.
2. (Nahum 1:2–8) The Judgments of a Merciful God
"God is jealous, and the LORD avenges;
The LORD avenges and is furious.
The LORD will take vengeance on His adversaries,
And He reserves wrath for His enemies;
The LORD is slow to anger and great in power,
And will not at all acquit the wicked.
The LORD has His way
In the whirlwind and in the storm,
And the clouds are the dust of His feet.
He rebukes the sea and makes it dry,
And dries up all the rivers.
Bashan and Carmel wither,
And the flower of Lebanon wilts.
The mountains quake before Him,
The hills melt, and the earth heaves at His presence,
Yes, the world and all who dwell in it.
Who can stand before His indignation?
And who can endure the fierceness of His anger?
His fury is poured out like fire,
And the rocks are thrown down by Him.
The LORD is good,
A stronghold in the day of trouble;
And He knows those who trust in Him.
But with an overflowing flood
He will make an utter end of its place,
And darkness will pursue His enemies."
a. The LORD is slow to anger and great in power, and will not at all acquit the wicked
Nahum begins by describing God’s attributes before declaring His judgments. This is crucial. God does not act in wrath impulsively or unjustly; His judgment arises from His holy character.
"God is jealous":
This is not human jealousy rooted in insecurity or selfishness. It is a holy and righteous jealousy that flows from His covenant love. God demands exclusive worship because He alone is worthy of it. When His people give their hearts to idols, He is rightfully jealous for their affection because only in Him can they find life, righteousness, and truth. His jealousy is love in action.
"The LORD avenges and is furious":
God does take vengeance—not out of spite, but out of justice. Those who persist in opposing Him, harming His people, and promoting evil will encounter His righteous anger. No one can fight against God and prevail.
"The LORD is slow to anger":
God’s patience is profound. Though men rebel, mock, and resist Him, He waits with mercy. His wrath is never hasty. His judgment is measured, righteous, and comes only after long-suffering patience. As Charles Spurgeon said, God’s sword is not rusted; it is held back by mercy until the time of justice comes.
"Great in power":
God’s patience must not be mistaken for weakness. He is able to save, and He is able to judge. His power commands storms, seas, mountains, and nations.
"Will not at all acquit the wicked":
There is no escape from divine justice. God never pardons sin without atonement. Every sin will be either punished in hell or pardoned at the cross of Jesus Christ. His holiness demands that guilt must be addressed. There is no loophole for the unrepentant.
"The LORD has His way in the whirlwind and the storm":
All of nature responds to Him. Storms, wind, clouds—these are not chaotic forces but instruments under His control. What men fear in nature is merely dust beneath His feet.
"He rebukes the sea and makes it dry":
This recalls the Red Sea and Jordan River miracles. God’s control over nature proves His supremacy over all creation.
"Bashan and Carmel wither":
These were fertile regions known for beauty and abundance. Yet when God withdraws His blessing, even the most fruitful places become barren. This illustrates His power to bless or to judge life and land.
"The mountains quake… the earth heaves at His presence":
Creation itself trembles before Him. If mountains—symbols of permanence—shake at His presence, how can fragile man stand before His wrath?
"Who can stand before His indignation?"
This is the central question. No one can endure God’s anger in their own strength. His fury is like fire that melts rock.
b. The LORD is good, a stronghold in the day of trouble
After describing God’s wrath, Nahum immediately declares His goodness. God is both just and merciful. To His enemies He is a consuming fire. To His people He is a refuge and fortress.
"The LORD is good":
His goodness is part of His nature. He is good eternally, independently, unchangeably. He does good because He is good.
"A stronghold in the day of trouble":
For those who trust Him, God is a place of safety when trouble comes. There is no promise of a life without trouble, but there is a promise of security in the midst of it.
"He knows those who trust in Him":
This is more than intellectual knowledge. It is personal, relational, covenantal. To be known by God means to be loved, seen, and protected. He knows every tear, every fear, every act of faith, even the silent longings of the heart.
c. "With an overflowing flood He will make an utter end of its place"
Despite His patience and mercy, God will judge unrepentant evil. Nineveh’s destruction will be final and overwhelming, like a flood sweeping everything away.
This came to pass literally. Historical records describe how heavy rains caused the Tigris River to flood and collapse Nineveh’s walls. The enemy armies entered through the breach and brought the city to ruin in 612 B.C. The city was so thoroughly destroyed that it disappeared from history for centuries.
The flood is also symbolic: God’s judgment comes swiftly, overwhelmingly, and irresistibly.
B. Nineveh Destroyed, Judah Delivered
1. (Nahum 1:9–11) The Destruction of Nineveh
“What do you conspire against the LORD?
He will make an utter end of it.
Affliction will not rise up a second time.
For while tangled like thorns,
And while drunken like drunkards,
They shall be devoured like stubble fully dried.
From you comes forth one
Who plots evil against the LORD,
A wicked counselor.”
a. “He will make an utter end of it”:
God confronts Nineveh directly with a rhetorical question: “What do you conspire against the LORD?” It reveals the arrogance and rebellion of the Assyrians. They did not merely oppress other nations; they set themselves in opposition to the LORD Himself. Therefore, God declares an utter end—not a temporary setback or a warning, but a final, total destruction. The statement “Affliction will not rise up a second time” means their fall will be so complete that they will never again rise to power to trouble Judah or any other nation.
b. “While tangled like thorns… like drunkards”:
God describes the condition of Nineveh at the moment of judgment. They are like tangled thorns—confused, intertwined in their own wickedness, unable to escape. They are like staggering drunkards—numb to danger, careless, unable to defend themselves. This imagery shows moral blindness and spiritual stupor.
c. “Devoured like stubble fully dried”:
Dry stubble ignites instantly. This is how swift and consuming God’s judgment will be. When His wrath falls upon Nineveh, there will be no resistance, no escape, no recovery.
d. “From you comes forth one… a wicked counselor”:
This likely refers to the king of Assyria or a powerful leader who stirred rebellion against God, plotted against His people, and exalted himself in pride. Historically, Assyria’s rulers blasphemed the LORD and mocked His people (2 Kings 18:28–35). God holds them directly accountable.
2. (Nahum 1:12–13) The Deliverance of Zion
“Thus says the LORD:
‘Though they are safe, and likewise many,
Yet in this manner they will be cut down
When he passes through.
Though I have afflicted you,
I will afflict you no more;
For now I will break off his yoke from you,
And burst your bonds apart.’”
a. God sees both Assyria’s pride and Judah’s affliction:
The Assyrians seemed invincible—strong, secure, and numerous. They had conquered nations and threatened Judah. Yet God speaks directly to His people and assures them that even the strongest enemy is no match for His judgment. “Though they are safe, and likewise many, yet in this manner they will be cut down.” God can destroy in a moment what appears unshakable to men.
b. “Though I have afflicted you, I will afflict you no more”:
God acknowledges that Judah’s suffering under Assyria was part of His chastening. He used Assyria as an instrument of discipline. Yet God’s discipline is temporary, while His covenant love is eternal. Now He promises to bring that discipline to an end.
c. “I will break off his yoke from you, and burst your bonds apart”:
This is a promise of total liberation. Assyria’s yoke—the symbol of oppression and slavery—will be broken. God Himself will snap the chains. Just as He delivered Israel from Egypt, He now promises freedom from Assyria.
d. A spiritual application:
As God breaks the yoke of Assyria, so He breaks the yoke of sin in the life of a believer. No one sets themselves free from sin’s power by sheer will; only God can shatter the chains. But this freedom is given only to those who are willing to walk in obedience and forsake the bondage of sin.
3. (Nahum 1:14) The End of the Wicked in Assyria
“The LORD has given a command concerning you:
‘Your name shall be perpetuated no longer.
Out of the house of your gods
I will cut off the carved image and the molded image.
I will dig your grave,
For you are vile.’”
a. “Your name shall be perpetuated no longer”:
God speaks directly to the king and kingdom of Assyria. At one time, Nineveh’s name commanded fear and respect among nations. They were known for strength, cruelty, and domination. Yet God declares that their name will no longer be remembered or honored. This is the ultimate judgment—not only destruction of the city, but erasure of its legacy. Their dynasty, reputation, and remembrance will vanish from history.
This was fulfilled completely. After Nineveh’s destruction in 612 B.C., the city disappeared so thoroughly that centuries later historians and travelers could not find its ruins. It remained lost until rediscovered in the 19th century. God had done exactly what He said—He cut off their name from the earth.
b. “I will cut off the carved image and the molded image”:
Assyria was full of idolatry. Their temples were filled with statues of false gods. God promises to destroy not only their military might but also their religion and idols. The house of their gods—once symbols of strength and national pride—would be desecrated and emptied. It is a reminder that no idol can save a nation from divine judgment.
c. “I will dig your grave, for you are vile”:
This is one of the most solemn statements in Scripture. God Himself declares that He will bury Nineveh. The nation is described as “vile”—morally filthy, corrupt, and offensive to a holy God. Their pride, cruelty, and violence reached a point where judgment was no longer delayed. When God says, “I will dig your grave,” it signifies a final, irreversible judgment. The same God who lifts nations up now brings them to the grave.
4. (Nahum 1:15) Blessing in Judah
“Behold, on the mountains
The feet of him who brings good tidings,
Who proclaims peace!
O Judah, keep your appointed feasts,
Perform your vows.
For the wicked one shall no more pass through you;
He is utterly cut off.”
a. “Behold, on the mountains the feet of him who brings good tidings, who proclaims peace!”
Nahum now shifts from judgment to joy. While Nineveh faces destruction, Judah hears good news. A messenger runs across the mountains announcing peace—Assyria is defeated, the enemy is gone. To the oppressed people of God, this is truly good tidings.
Isaiah uses similar language in Isaiah 52:7, pointing to the coming of the Messiah. Nahum uses it to describe deliverance from Assyria. Both reveal a pattern: when God saves His people—whether from sin or from oppressors—it is news worth proclaiming.
This is not gloating over Assyria’s fall, but rejoicing in God’s justice. As Revelation 18–19 shows, heaven rejoices when wickedness is overthrown and God’s righteousness is vindicated.
b. “O Judah, keep your appointed feasts, perform your vows”:
Now that peace has come, the people are called to return to faithful worship. God did not deliver them so they could live carelessly, but so they could worship rightly. They are to resume their feasts, keep their vows, and walk in obedience.
Deliverance always calls for devotion. God frees His people not to live for themselves, but to live for Him.
c. “For the wicked one shall no more pass through you; he is utterly cut off”:
This is God’s assurance to Judah. Their enemy—who marched through their land, mocked their God, and shed their blood—will never threaten them again. The oppressor is utterly cut off. God’s judgment is complete, final, and irreversible.
