Nahum 2

War against Nineveh (vs. 1-7)—The prophet presents some very vivid imagery in this chapter of war against the city of Nineveh. The Babylonians have come as “he who scatters” (v. 1). Thus, Nineveh is exhorted to make defensive preparations: “Watch the road! Strengthen your flanks! Fortify your power mightily” (v. 1). Judah will certainly be beneficiaries of the destruction of Assyria (v. 2). The shields, valiant men, and chariots are made ready (v. 3), and then the battle rages (v. 4). The nobles fight, walls are shored up, but the enemy breaks through the gates and “the palace is dissolved”—no more Assyrian emperor (v. 6). Captivity has been decreed (by God) for the Assyrians, and the innocents will mourn (v. 7). Such is the fate of every wicked empire.

Nineveh flees and is plundered (vs. 8-10)—With defeat comes flight, and no one can stop the mad rush from the city (v. 8—the “pool of water” reference is obscure). The city will be plundered of gold and silver: “there is no end of treasure” (v. 9). And, for Nineveh: “She is empty, desolate, and waste! The heart melts, and the knees shake; Much pain is in every side, And all their faces are drained of color” (v. 10). The great city built by Nimrod, the “mighty hunter before the Lord,” (see Genesis 10:9-11) will be annihilated.

“I am against you” (vs. 11-13)—In verses 11 and 12, Nahum pictures the viciousness and strength of Nineveh before her destruction. A dwelling place of lions (i.e., strong warriors) and “no one made them afraid” (v. 11). Nineveh “tore in pieces” other peoples, “filled his caves with prey and his dens with flesh” (v. 12). This rapacious barbarism was one reason the Lord was going to wipe them off the face of the earth. Verse 13 is pretty clear: “’Behold, I am against you,’ says the LORD of hosts, ‘I will burn your chariots in smoke, and the sword shall devour your young lions; I will cut off your prey from the earth, and the voice of your messengers shall be heard no more.’" Even the greatest of cities and empires have no hope when doom is pronounced upon them by Jehovah.

Nahum—Introduction and Chapter One

Introduction—We know nothing of this prophet except his name and that he was from the city of Elkosh. And we don’t even know where that was. His prophecy was directed against the city of Nineveh, and was written at some point before 625 B.C., the year the city was sacked by the Medes and the Babylonians. Nahum probably wrote about the middle of that century, maybe 150 years after Jonah. There is an interesting comparison here. Jonah preached to Nineveh, and the city repented. 150 later, there’s no hope. Each generation must be taught or the truth of God will be lost. The Ninevites failed to pass on the message about Jehovah and it cost them dearly. Nineveh no longer exists, except for the extensive ruins that speak almost as loudly as the prophetic pronouncement of doom by Nahum.

“Who can stand before His indignation?” (vs. 1-8)—In vivid, powerful language, Nahum announces the coming ruin of the Assyrian capital. God is jealous (He brooks no opposition gods), avenges, is furious, will take vengeance on His adversaries and “reserves wrath for His enemies” (v. 2). He is “slow to anger and great in power,” but the guilty will not be acquitted. “The Lord has His way” (v. 3). Nahum draws allusions from nature to indicate the power and control of Jehovah—whirlwinds, clouds, the sea, rivers, “Bashan and Carmel (two very lush, productive areas of Israel) wither,” the lovely flowers of Lebanon wilt before Him, “the mountains quake…the hills melt, and the earth heaves at His presence” (vs. 4-5). Man, of course, has no control over nature; we are at the mercy of its capricious whims. Well, if the Lord has such omnipotence as to dominate even mountains, hills, rivers, seas, whirlwinds, etc., then “who can stand before His indignation and who can endure the fierceness of His anger?” (v. 6). The answer is obvious—no one, not even a great, powerful city like Nineveh, which, as Nahum writes, stood at the pinnacle of Near Eastern supremacy. Now, the prophet does not want us to forget that “the Lord is good, a stronghold in the day of trouble; and He knows those who trust in Him” (v. 7). But, regarding Nineveh, the people of which did not match that description of trusting in Jehovah, “He will make an utter end of its place” (v. 8). And again, as noted, Nineveh today is nothing but a heap of ruins—an “utter end” has indeed been made of that once mighty city.

“I will dig your grave” (vs. 9-15)—There is no value in conspiring against Jehovah. Again, Nahum announces an “utter end” to Nineveh, in fact, so complete that “affliction will not rise up a second time”—the Lord won’t need to come back for a second touch (v. 9). Nineveh is so blind to its fate (“tangled like thorns” and “drunken like drunkards”) that “they shall be devoured like stubble fully dried” (v. 10); i.e., just as it doesn’t take much effort to start a fire in very dry straw, it won’t take much to destroy Nineveh. They had plotted their evil “against the Lord” (v.11--and His people), and Jehovah had even used Assyria to punish Samaria and the northern kingdom of Israel (read the interesting discussion of that in Isaiah 10). But, regardless of how strong Nineveh might seem in Nahum’s day (v. 12), the Lord would cut them down, and again, there would be no need of a second judgment (v. 12). He would free Israel from Assyrian domination (v. 13), and the name of Assyria “shall be perpetuated no longer” (v. 14). Their gods would be destroyed, and “I will dig your grave, for you are vile” (v. 14). This is, of course, “good tidings” for His people, and the Lord hopes it will be an inspiration for Judah to “keep your appointed feasts, [and] perform your vows. For the wicked one shall no more pass through you; He is utterly cut off” (v. 15). Imagine how joyous the countries of eastern Europe felt when the Soviet Union’s armies were withdrawn and left them free from communist tyranny. Such is what Nahum is saying to Judah.

Micah 7

“The faithful man has perished from the earth” (vs. 1-7)—“Woe is me,” says the prophet. For just as there are no grapes on the vine (v. 1), “the faithful man has perished from the earth, and there is no one upright among men” (v. 2). They were bloodthirsty, and even turned on their own kin (v. 2). These people were dedicated sinners: “That they may do evil with both hands earnestly” (v. 3). I love these prophetic descriptions. They not only did evil, but they did evil “with both hands,” and not only that, but “earnestly.” No wonder they were persecuted and killed (Matt. 23:29-35). Once again, the leaders—princes, judges, and “great” men—come in for censure, especially for accepting bribes (v. 3). This would, of course, lead to a perversion of justice, and recall, one of the things the Lord required of them was to “do justly” (Micah 6:8). “The best of them is like a brier” (v. 4), i.e., useless in and of themselves, but hurting anyone that touches them. Punishment was coming (v. 4). The situation had gotten so bad that Micah’s advice to them was “do not trust in a friend; do not put your confidence in a companion” (v. 5). Indeed, it would get so bad that even households would fight amongst themselves (v. 6). But as always, the Lord can be trusted (v. 7). Indeed, given the atmosphere Micah speaks of, He is the only one who could be trusted.

The penitent captives (vs. 8-12)—It appears here that the prophet speaks in behalf of the future captives of Israel. Their enemies should not rejoice because the Lord will raise Israel up again (v. 8). They would have to bear with His punishment, however, “until He pleads my case and executes justice for me” (v. 9). He would deliver them (v. 9), and bring shame upon those who mocked Jehovah (v. 10). And those enemies “will be trampled down like mud in the streets” (v. 10). The walls of Jerusalem will be rebuilt (v. 11), and their enemies will be humbled before them (v. 12). Verse 13 could be translated “the land HAD been desolate,” referring to the time that Israel and Judah had sinned. Or it could refer to the Messianic age and the results of the Jewish rejection of Christ. The first idea is probably better.

A promise of redemption (vs. 14-20)—Micah, as the prophets often do, closes his book with a stirring vision of hope. The Lord will “shepherd” His people on the richest of land (Carmel, Bashan, and Gilead) as He had once done (v. 14). He would perform wondrous works in their behalf, as He had when He brought them out of Egypt (v. 15). The nations around about them would be stunned by His greatness in behalf of His people (v. 16), and “they shall lick the dust like a serpent; they shall crawl from their holes like snakes of the earth. they shall be afraid of the LORD our God, and shall fear because of You” (v. 17). Verses 18 and 19 may be my two favorite verses in the entire Bible: “Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy. He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea.” The name “Micah” means “Who is like Jehovah?” Indeed, there is no God like Him. He forgives our sins and His anger recedes, because of His love of mercy. A compassionate God Who will “tread our iniquities under foot” (ASV) and “cast all our sins into the depths of the sea” (NKJV has “our” instead of “their”). He crushes our sins and tosses them into the Mariana Trench (the deepest spot in the ocean, over 35,000 feet below the water). Micah may not have the Mariana Trench in mind, but that’s his point. Truth and mercy (or “steadfast love,” KJV) come only from Him, something He had “sworn to our fathers from days of old” (v. 20).

And God always keeps His promises.

What a beautiful conclusion to a marvelous book.