The Book of Nahum - Analysed and Explained in Summary - Volumes 1, 2, and 3 of "The Analysed Bible" by G. Campbell Morgan.
To the best of our knowledge we are of the understanding that this book, taken from Volumes 1, 2, & 3 of the "Analysed Bible" by G. Campbell Morgan published in 1907, and freely available elsewhere on the internet is in the public domain.
NAHUM - VINDICATION OF VENGEANCE
PART A: VERDICT OF VENGEANCE - Nahum 1:1-1:15
A1. Subject and Method - Nah. 1:1
A2. Jehovah - Nah. 1:2-1:8
A3. The Verdict - Nah. 1:9-1:14
A4. The Cry to Jerusalem - Nah. 1:15
Part B: VISION OF VENGEANCE - Nahum 2:1-2:13
B1. Preliminary Declaration - Nah. 2:1-2:2
B2. The Vision of Vengeance - Nah. 2:3-2:10
B3. The Prophet's Exultation - Nah. 2:11-2:13
Part C: VINDICATION OF VENGEANCE - Nahum 3:1-3:19
C1. Vice declared and Vengeance - Nah. 3:1-3:3
C2. Vice described and Vengeance - Nah. 3:4-3:7
C3. Vice dissected and Vengeance - Nah. 3:8-3:17
C4. Vice destroyed - Nah. 3:18-3:19
Introduction
Nothing more is known of the prophet Nahum than is declared in the title. He was a native of Elkosh, but this town cannot be located with any certainty. Some place it in Assyria, and defend this by the traditions, and by his evident acquaintance with local terms. Some place it in Palestine, and quote his reference to Lebanon, Carmel, and Bashan. The location is uncertain and unimportant.
The date of the prophecy must have been after the fall of Thebes, 663 B.C. (see 3:8, where No-amon refers to Thebes), and before the fall of Nineveh, 606 B.C. This is sufficiently definite, and there is practical unanimity concerning the date.
There is suggestiveness in the meaning of the prophet's name, which signifies "the full of exceeding comfort."
At the time of the utterance of the prophecy, the northern kingdom had been destroyed, and the ten tribes dispersed. The prophet's message was to Judah, and it was delivered almost certainly during the days succeeding Hezekiah's reign, and. probably in close connection with Manasseh's return from captivity. The Assyrian power was at its very height, and the descriptions given of it reveal its arrogance and habitual oppression of others. Nahum was not sent to Nineveh, as Jonah was. The time of such opportunity for her was for ever passed. The message of Nahum was that of the full end determined. It was a declaration of the vengeance of God upon Nineveh, and may thus be divided: The Verdict of Vengeance (1); the Vision of Vengeance (2); the Vindication of Vengeance (3).
A. The Verdict of Vengeance - Nahum 1:1-1:15
The prophet preceded the announcement of the verdict by a section dealing wholly with Jehovah Himself. In this we find, first a declaration of His character, then a revelation of His majesty, and finally an aflflrmation of His method. As to His character. He is a God of vengeance and yet the central fact of His nature is that He is slow to anger. Under the figure of a storm the prophet set forth the overwhelming majesty of Jehovah. The description of the storm moves in two sections - a hurricane on the sea, a simoom over the land. He finally described the method of God; as toward His friends He is "good, a strong-hold"; toward His foes "He will make a full end."
Having thus set forth the majesty of Jehovah, the prophet proceeded to declare His verdict concerning Nineveh. Addressing himself to Nineveh, he inquired, "What do ye imagine against the Lord?" This hints at the deepest sin of Nineveh, namely, that she had set herself up wilfully against the power of God. In answer to his own question Nahum affirmed the irresistible nature of the judgment which must fall upon the city, and finally made his central charge against her; "There is one gone forth out of thee, that imagineth evil against the Lord, that counselleth wickedness." This charge in all probability referred to the blasphemous boasts of Sennacherib chronicled in Isaiah 34:18-20 and 37:10-13. As other prophets had summoned the nations to attend to God's controversy with Israel, Nahum addressed himself to the chosen people, declaring that the yoke of Assyria should be broken.
The last word in this first section is one which was addressed to Judah. The verdict of vengeance on Nineveh was an evangel to Judah.
B. The Vision of Vengeance - Nahum 2:1-2:13
Having thus announced the verdict the prophet proceeded to describe the process of yengeance. He declared that the "hammer" had come up against Nineveh, and ironically advised her to prepare. He then gave in detail the process of Nineveh's destruction. The interpretations of this description greatly differ. I suggest that it falls into three clearly defined parts. First the conflict (2:3-5); secondly, the conquest (2:6-9) ; finally the consummation (10). The picture of the conflict is a graphic one. We first see the attacking army outside the walls, then the defending host within the city. The battle itself is next described. The conquest of the city is secured by the act of God: "The gates of the rivers are opened." It is interesting to remember that Diodorus Siculus mentions an old prophecy that the city would never be taken until the river became its enemy. He moreover declared that during an enemy's attack the river burst its banks, and washed away the wall for twenty stadia. Continuing, Nahum described the city under the figure of a woman and her attendants. They flee, and the enemy capture the spoil. Finally the consummation of judgment was announced. Nineveh "is empty, and void, and waste." The utter collapse of the people was set forth in figurative language. "The heart melteth" indicates the failure of inward courage. "The knees smite together" indicates the failure of outward courage; the anguish in the loins the resulting agony; and the faces waxed pale the ultimate death.
The prophet then immediately broke forth into exultation. The den of the lions was gone, all the cruelty of Nineveh was at an end. He moreover recognized this as the righteous act of God. It was His act of vengeance. He was against Nineveh, therefore the overthrow was complete.
C. The Vindication of Vengeance - Nahum 3:1-3:19
This last movement of the prophecy is devoted wholly to the vindication of Jehovah in His action with regard to Nineveh, and is a fitting defence of the introductory declarations concerning His character. Here in detail vice and vengeance are shown in their inter-relation, the first being the reason of the second, and the second, therefore, the inevitable result of the first. There are four movements in this final message.
In the first vice is declared, and vengeance also. The prophet described Nineveh as a "bloody city," evil and cruel. A graphic description of vengeance, consisting of seven illustrations, followed.
In the second movement he more particularly described both the vice and the vengeance. The national method had been that of whoredom, that is, idolatrous practices; and witchcraft, that is, deceptive methods. The national influence had been that of selling nations and families. Jehovah's vengeance was then described, and its unquestioned righteousness in the inquiry, "Who will bemoan her? whence shall I seek comforters for thee?"
In the third movement vice and vengeance were dealt with in yet greater detail. Addrssing himself to Nineveh, Nahum inquired, "Art thou better than No-amon?" The argument being that No-amon, or Thebes, which was not so corrupt as Nineveh, had been destroyed, and that notwithstanding her strength; how much more certain was the destruction of Nineveh, in view of her greater corruption! In the case of Thebes strength had been of no avail. In the case of Nineveh her corruption had cancelled her strength. The vengeance of Jehovah was then set forth as proceeding from the outlying country to the very centres of the national life. First the outer fortresses are captured, then the gates of the land and the approaches to the capital, until finally the city itself is seen in a state of siege, and both the commercial and governing centres are destroyed.
The last section is a weird declaration of the destruction of Assyria. The shepherds, the nobles, and the people are dealt with in judgment. The universal verdict agrees as to the righteousness of the judgment. There is to be no healing, and because of the universal oppression exercised by Assyria, there will be great rejoicing over her downfall.
The message of Nahum was to Judah, and if delivered in the period of the reformation under Manasseh it was singularly appropriate as a message of encouragement and of solemn warning. Coming back from Babylon it was probable that the hearts of the people were fearful lest their old enemy Assyria should trouble them again. This message of Nahum would greatly strengthen and assure them, as it taught that Jehovah was still actively governing, and was on the side of those returning to loyalty.
Coming back from captivity in repentance for past sins a solemn warning was thus uttered against repentance which was evanescent. Nineveh had repented under the preaching of Jonah and had been restored, but having returned to her sins the day of repentance was passed, and doom was determined. Jehovah is slow to anger, but He can by no means clear the guilty.