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Commentary on Nahum 1 verses 9–15
These verses seem to point at the destruction of the army of the Assyrians under Sennacherib, which may well be reckoned a part of the burden of Nineveh, the head city of the Assyrian empire, and a pledge of the destruction of Nineveh itself about 100 years after; and this was an event which Isaiah, with whom probably this prophet was contemporary, spoke much of. Now observe here,
I. The great provocation which the Assyrians gave to God, the just and jealous God, for which, though slow to anger, he would take vengeance (Nah 1:11): There is one come out of thee, that imagines evil against the Lord - Sennacherib, and his spokesman Rabshakeh. They framed an evil letter and an evil speech, not only against Hezekiah and his people, but against God himself, reflecting upon him as level with the gods of the heathen, and unable to protect his worshippers, dissuading his people from putting confidence in him, and urging them rather to put themselves under the protection of the great king, the king of Assyria. They contrived to alter the property of Jerusalem, that it should be no longer the city of the Lord, the holy city. This one, this mighty one, so he thinks himself, that comes out of Nineveh, imagining evil against the Lord, brings upon Nineveh this burden. Never was the glorious Majesty of heaven and earth more daringly, more blasphemously affronted than by Sennacherib at that time. He was a wicked counsellor who counselled them to despair of God's protection, and surrender themselves to the king of Assyria, and endeavour to put them out of conceit with Hezekiah's reformation (Isa 36:7); with this wicked counsellor he here expostulates (Nah 1:9): "What do you imagine against the Lord? What a foolish wicked thing it is for you to plot against God, as if you could outwit divine wisdom and overpower omnipotence itself!" Note, There is a great deal imagined against the Lord by the gates of hell, and against the interests of his kingdom in the world; but it will prove a vain thing, Psa 2:1, Psa 2:2. He that sits in heaven laughs at the imaginations of the pretenders to politics against him, and will turn their counsels headlong.
II. The great destruction which God would bring upon them for it, not immediately upon the whole monarchy (the ruin of that was deferred till the measure of their iniquity was full), but,
1.Upon the army; God will make an utter end of that; it shall be totally cut off and ruined at one blow; one fatal stroke of the destroying angel shall lay them dead upon the spot; affliction shall not rise up the second time, for it shall not need. With some sinners God makes a quick despatch, does their business at once. Divine vengeance goes not by one certain rule, nor in one constant track, but one way or other, by acute diseases or chronical ones, by slow deaths or lingering ones, he will make an utter end of all his enemies, who persist in their imaginations against him. We have reason to think that the Assyrian army were mostly of the same spirit, and spoke the same language, with their general, and now God would take them to task, though they did but say as they were taught; and it shall appear that they have laid themselves open to divine wrath by their own act and deed, Nah 1:10. (1.) They are as thorns that entangle one another, and are folded together. They make one another worse, and more inveterate against God and his Israel, harden one another's hearts, and strengthen one another's hands, in their impiety; and therefore God will do with them as the husbandman does with a bush of thorns when he cannot part them: he puts them all into the fire together. (2.) They are as drunken men, intoxicated with pride and rage; and such as they shall be irrecoverably overthrown and destroyed. They shall be as drunkards, besotted to their own ruin, and shall stumble and fall, and make themselves a reproach, and be justly laughed at. (3.) They shall be devoured as stubble fully dry, which is irresistibly and irrecoverably consumed by the flame. The judgments of God are as devouring fire to those that make themselves as stubble to them. It is again threatened concerning this great army (Nah 1:12) that though they be quiet and likewise many, very secure, not fearing the sallies out of the besieged upon them, because they are numerous, yet thus shall they be cut down, or certainly shall they be cut down, as grass and corn are cut down, with as little ado, when he shall pass through, even the destroying angel that is commissioned to cut them down. Note, The security of sinners, and their confidence in their own strength, are often presages of ruin approaching.
2.Upon the king. He imagined evil against the Lord, and shall he escape? No (Nah 1:14): "The Lord has given a commandment concerning thee; the decree has gone forth, that thy name be no more sown, that thy memory perish, that thou be no more talked of as thou hast been, and that the report of thy mighty actions be dispersed upon the wings of fame and celebrated with her trumpet." Because Sennacherib's son reigned in his stead, some make this to point at the overthrow of the Assyrian empire not long after. Note, Those that imagine evil against the Lord hasten evil upon themselves and their own families and interests, and ruin their own names by dishonouring his name. It is further threatened, (1.) That the images he worshipped should be cut off from their temple, the graven image and the molten image out of the house of his gods, which, some think, was fulfilled when Sennacherib was slain by his two sons, as he was worshipping in the house of Nisroch his god, by which barbarous parricide we may suppose the temple was looked upon as defiled, and was therefore disused, and the images were cut off from it, the worshippers of those images no longer attending there. Or it may be taken more generally to denote the utter ruin of Assyria; the army of the enemy shall lay all waste, and not spare even the images of their gods, by which God would intimate to them that one of the grounds of his controversy with them was their idolatry. (2.) That Sennacherib's grave shall be made there, some think in the house of his god; there he is slain, and there he shall be buried, for he is vile; he lies under this perpetual mark of disgrace, that he had so far lost his interest in the natural affection of his own children that two of them murdered him. Or it may be meant of the ignominious fall of the Assyrian monarchy itself, upon the ruins of which that of Babylon was raised. What a noise was made about the grave of that once formidable state, but now despicable, is largely described, Eze 31:3, Eze 31:11, Eze 31:15, Eze 31:16. Note, Those that make themselves vile by scandalous sins God will make vile by shameful punishments.
III. The great deliverance which God would hereby work for his own people and the city that was called by his name. The ruin of the church's enemies is the salvation of the church, and a very great salvation it was that was wrought for Jerusalem by the overthrow of Sennacherib's army.
1.The siege shall hereby be raised: "Now will I break his yoke from off thee, by which thou art kept in servitude, and will burst thy bonds asunder, by which thou seemest bound over to the Assyrian's wrath." That vast victorious army, when it forced free quarters for itself throughout all the land of Judah, and lived at discretion there, was as yokes and bonds upon them. Jerusalem, when it was besieged, was, as it were, bound and fettered by it; but, when the destroying angel had done his work, Jerusalem's bonds were burst asunder, and it was set at liberty again. This was a figure of the great salvation, by which the Jerusalem that is above is made free, is made free indeed.
2.The enemy shall be so weakened and dispirited that they shall never make any such attempt again, and the end of this trouble shall be so well gained by the grace of God that there shall be no more occasion for such a severe correction. (1.) God will not again afflict Jerusalem; his anger is turned away, and he says, It is enough; for he has by this fright accomplished his whole work upon Mount Zion (Isa 10:12), and therefore "though I have afflicted thee, I will afflict thee no more;" the bitter portion shall not be repeated unless there be need and the patient's case call for it; for God doth not afflict willingly. (2.) The enemy shall not dare again to attack Jerusalem (Nah 1:15): The wicked shall no more pass through thee as they have done, to lay all waste, for he is utterly cut off and disabled to do it. His army is cut off, his spirit cut off, and at length he himself is cut off.
3.The tidings of this great deliverance shall be published and welcomed with abundance of joy throughout the kingdom, Nah 1:15. While Sennacherib prevailed, and carried all before him, every day brought bad news; but now, behold, upon the mountains, the feet of him that bringeth good tidings, the feet of the evangelist; he is seen coming at a distance upon the mountains, as fast as his feet will carry him; and how pleasant a sight is it once more to see a messenger of peace, after we have received so many of Job's messengers! We find these words made use of by another prophet to illustrate the mercy of the deliverance of the people of God out of Babylon (Isa 52:7), not that the prophets stole the word one from another (as those did, Jer 23:30), but speaking by the same Spirit, they often used the same expressions; and it may be of good use for ministers to testify their consent to wholesome truths (Ti1 6:3) by concurring in the same forms of sound words, Ti2 1:13. These words are also quoted by the apostle, both from Isaiah and Nahum, and applied to the great redemption wrought out for us by our Lord Jesus, and the publishing of it to the world by the everlasting gospel, Rom 10:15. Christ's ministers are those messengers of good tidings, that preach peace by Jesus Christ. How beautiful are the feet of those messengers! How welcome their message to those that see their misery and danger by reason of sin! And observe, He that brings these good tidings brings with them a call to Judah to keep her solemn feasts and perform her vows. During the trouble, (1.) The ordinary feasts had been intermitted. Inter arma silent leges - The voice of law cannot be heard amidst the shouts of battle. While Jerusalem was encompassed with armies they could not go thither to worship; but now that the embargo is taken off they must return to the observance of their feasts; and the feasts of the Lord will be doubly sweet to the people of God when they have been for some time deprived of the benefit of them and God graciously restores them their opportunities again, for we are taught the worth of such mercies by the want of them. (2.) They had made vows to God, that, if he would deliver them out of this distress, they would do something extraordinary in his service, to his honour; and now that the deliverance is wrought they are called upon to perform their vows; the promise they had then made must now be made good, for better it is not to vow than to vow and not to pay. And those words, The wicked shall no more pass through thee, may be taken as a promise of the perfecting of the good work of reformation which Hezekiah had begun; the wicked shall not, as they have done, walk on every side, but they shall be cut off, and the baffling of the attempts from the wicked enemies abroad is a mercy indeed to a nation when it is accompanied with the restraint and reformation of the wicked at home, who are its more dangerous enemies.
(Verse 11, 13) Thus says the Lord, if they are perfect, and so they will be many: thus also they will be trimmed and will pass through: I will affix you, and I will not afflict you anymore: and now I will break his rod from your back, and I will break your chains. LXX: Thus says the Lord who rules over many waters, and thus they will be divided, and your hearing will not be heard anymore, and now I will break his rod from you: and I will break his chains. The sense is clear according to the letter: Even though, he says, the Assyrians are strong, and their strength increases with the number of all the nations: thus they will also be trimmed by the devastating angel. For just as the number of hairs on our head does not resist being cut by a pair of scissors, so too the number of God's adversaries will be easily cut off and Assyria will pass through, or it will cease to exist, or, with its army destroyed, it will return to its homeland, leaving you unharmed. And again, the speech is directed towards Judah and Jerusalem: I have afflicted you, and I will not afflict you any longer, not because it promises perpetual security, but only for that time and from those enemies by whom you were then being besieged. Finally, He says: And now I will break his rod, that is, the Assyrian's, from your back, and I will snap your chains: either by metaphor, signifying his power, or certainly, the rod with which he was trying to strike, and the chains which he was preparing for captives: although it can also be understood as the siege of a closed multitude in place of chains. Moreover, according to the Septuagint, the meaning is very different. For it still seems to speak against those to whom he had said above: What do you intend against the Lord? And: From you will come the most wicked thoughts against the Lord, thinking contrary things. Thus says the Lord who reigns over many waters, or virtues, which are called waters above the heavens: and it is commanded to them to praise the Lord: or indeed to the intelligences and wisdom and teachings of God. For as rivers flow from the belly of the just, and abundant fountains for eternal life, through various and manifold sentiments, by which the word of the Lord commands (John VII): so the heresiarchs also have their waters, which they command, and which flowed forth from their first source. But what follows: And so they are divided, can be understood either of the celestial beings that serve God's virtues in the heavens, each of which has its own function and ministry, or of the manifold variety of wisdom. Not because he had said that God rules over many waters, he should be considered confused and disordered in the number of his senses, but because each idea has its own distinct meaning and separate subjects and suppositions. For what is said: Your hearing will no longer be heard, is an accusation against those who had planned things contrary to God, because with the false arguments and deceits by which the people of God were snared, their speech will no longer continue and will not be accepted by the people. But also this which is brought forth: And now I will break his rod from you, and I will tear apart your chains, is said against those to whom the threat is made, so that they may not be harmed by the devil and be subjected to him, by whose authority they had devised and fabricated such great things. Therefore, his authority will be crushed against them, and the chains by which the souls of sinners were bound will be broken by the word of God, with him saying to those who are in chains, 'Go out!'
(Verse 11) For from you will come forth a wicked thought, thinking against the Lord, pondering rebellion. LXX: From you will come forth the worst thought, thinking opposing thoughts against the Lord. Truly from heretics will come forth a hostile thought against the Lord. Do you not see the wickedness and rebellion against God, to say that Valentinus, like a miscarriage of erring wisdom, was the final creation of the Creator? Is not the thought of Basilides impurity against God, and the detestable name ἄβραξας, which is attributed to the Lord of creation? Furthermore, since we, the learned ones, want to follow the tradition of the Hebrews and also explain the history to our own, that is, the Christians, it must be said: There will not arise a double tribulation, that is, those who were not captured by the Assyrians will not be captured, just as the ten were captured. For while the Assyrians are still in the land of Judah and are embracing each other like thorns, rejoicing and delighting, they will be consumed by the angel, when one night 185,000 enemies were killed (2 Kings 19). Moreover, he gathered a large multitude of their army, comparing it to a drunken feast, and he said that the feast itself was not of roses, nor lilies, nor flowers, but rather resembled thorns entwined with one another, which are always handed over to the fire and are burned with gentle heat, like dry straw full of dryness. As for what follows: 'From you shall come out one who plots evil against the Lord' (Isaiah 36), they want it to be understood as referring to Rabshakeh, who, having come out from the Assyrians, blasphemed the Lord and tried to persuade the people to give themselves over to the Assyrians, not to God, but to serve idols.
Shall come forth one: Some understand this of Sennacherib. But as his attempt against the people seems to have been prior to the prophecy of Nahum, we may better understand it of Holofernes.
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SUMMARY
Nahum 1:11 proclaims that from within Nineveh, the capital of Assyria, emerges a malevolent force—an entity or system that meticulously devises and plots wickedness directly against the sovereign Lord, acting as a counsel of profound evil. This verse underscores the deep-seated malice and premeditated hostility inherent in the Assyrian empire, setting the stage for God's righteous and inevitable judgment upon it.
CONTEXT
Literary Context: Nahum 1:11 is situated within the opening chapter of the book of Nahum, which functions as a prophetic oracle primarily directed against Nineveh, the formidable capital of the Assyrian Empire. The preceding verses (e.g., Nahum 1:2-8) establish the character of the Lord as a jealous and avenging God, slow to anger but great in power, who will by no means clear the guilty. Verses Nahum 1:9-10 speak of the Lord making a "full end" of Nineveh and His adversaries, emphasizing that affliction will not rise up a second time. This verse, Nahum 1:11, then specifically identifies the source and nature of the evil that provokes this divine judgment: a deliberate, internal conspiracy against God Himself, emanating from Nineveh. It serves as a direct indictment, justifying the detailed descriptions of Nineveh's impending destruction that follow in chapters Nahum 2 and Nahum 3.
Historical & Cultural Context: The book of Nahum prophesies during a period when Assyria was the dominant superpower in the Near East, known for its brutal military campaigns, cruel treatment of conquered peoples, and insatiable appetite for expansion. Nineveh, its capital, was a symbol of this oppressive power. The prophet Nahum likely delivered his message sometime between the Assyrian conquest of Thebes (No-amon) in Egypt in 663 BC (referenced in Nahum 3:8-10) and the fall of Nineveh itself in 612 BC. For the people of Judah, who had suffered greatly under Assyrian oppression, including the destruction of the northern kingdom of Israel and the siege of Jerusalem (as recounted in 2 Kings 18-19), Nahum's prophecy of Nineveh's downfall offered immense comfort and hope, fulfilling the meaning of his name, "consolation." The "wicked counsellor" likely refers to the collective leadership and strategic mindset of the Assyrian empire, whose policies and actions were consistently hostile to God's people and, by extension, to God's covenant purposes.
Key Themes: Nahum 1:11 contributes significantly to several key themes within the book and broader biblical theology. Firstly, it highlights Divine Sovereignty and Justice, demonstrating that God is not a passive observer but actively aware of and engaged with the schemes of nations. He sees beyond mere actions to the very intentions and "imaginations" of the heart, especially when they are directed "against the LORD." Secondly, the verse emphasizes the Nature of Evil and Rebellion, portraying it not as accidental or impulsive, but as a deliberate, calculated, and deeply ingrained "counsel" or strategy. This intentionality makes Nineveh's sin particularly heinous. Thirdly, it reinforces the theme of God's Vengeance and Retribution against those who oppose His will and oppress His people. The identification of the source of evil in Nahum 1:11 serves as a direct precursor to the detailed descriptions of Nineveh's destruction in subsequent chapters, affirming that God's judgment is a just response to such profound wickedness. This divine response brings Comfort to the Oppressed, assuring Judah that their oppressor will not prevail indefinitely, echoing the broader biblical promise that God will ultimately deliver His people from their enemies, as seen in passages like Psalm 9:7-10.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Nahum 1:11 employs several powerful literary devices to convey its message. Personification is evident as Nineveh, a city-state, is depicted as having an internal "counsellor" that "imagineth evil." This attributes human-like agency and malicious intent to the entire Assyrian system, making its wickedness more palpable and personal. The phrase "one come out of thee" could also be seen as a form of Metonymy, where a part (the "counsellor" or the "one") stands for the whole (the entire city or empire of Nineveh and its policies). This highlights that the evil is not accidental but integral to Nineveh's very being. Furthermore, the description of "imagineth evil against the LORD" uses Hyperbole to emphasize the audacious and ultimate nature of Nineveh's rebellion. It's not just evil against Judah, but a direct, calculated affront against the Almighty God, underscoring the severity of their sin and the inevitability of divine judgment. The stark contrast between the "wicked counsellor" and the righteous counsel of God (implied throughout the prophetic books) also creates a powerful Antithesis.
THEOLOGICAL AND THEMATIC CONNECTIONS
Nahum 1:11 profoundly emphasizes God's omniscience and His active engagement with the affairs of nations. It reveals that the Lord not only sees the outward actions of oppressive empires but also discerns their deepest intentions and strategic plots, even those conceived in secret and directed against His divine authority. This verse underscores the theological truth that no counsel or scheme, no matter how cunningly devised by human or demonic forces, can ultimately prevail against the sovereign will and purposes of God. The "wicked counsellor" of Nineveh stands in stark contrast to the perfect and unchangeable counsel of the Lord, assuring His people that their ultimate deliverance is secure in His hands.
REFLECTION AND APPLICATION
Nahum 1:11 offers both comfort and a challenge for contemporary believers. The comfort lies in the assurance that God is fully aware of every malicious plot, every hidden agenda, and every strategic evil devised against His people or His kingdom. No scheme of darkness, whether from oppressive systems, individuals, or spiritual forces, escapes His omniscient gaze. This truth should inspire confidence and trust, reminding us that ultimately, God's purposes will prevail, and His justice will be served. For those who feel oppressed or targeted by evil intentions, this verse is a powerful reminder that their God sees and will act. The challenge, however, is for self-examination: are our own thoughts, intentions, and "counsels" aligned with God's righteous character and holy will? Do we, perhaps subtly, devise plans that prioritize self-interest or worldly gain over divine principles? This verse calls us to cultivate a heart that seeks God's counsel above all else, to reject wicked or self-serving strategies, and to live with integrity, knowing that every thought is laid bare before the Lord.
Questions for Reflection
FAQ
Who is the "one" or "wicked counsellor" mentioned as coming out of Nineveh?
Answer: The "one" or "wicked counsellor" is generally understood not as a single individual but as a personification of the collective leadership, strategic mindset, and inherent character of the Assyrian Empire, particularly its capital, Nineveh. It represents the very spirit and policy of Assyria, which consistently devised and executed malicious plans against other nations, and specifically "against the LORD" by oppressing His covenant people, Israel and Judah. This highlights that the evil was deeply ingrained in their national identity and governance, rather than being an isolated incident or the act of one person.
Why is it significant that Nineveh "imagineth evil against the LORD" specifically?
Answer: The phrase "imagineth evil against the LORD" is highly significant because it elevates Nineveh's wrongdoing beyond mere political aggression or human conflict. It reveals that Assyria's actions were not just against other nations or peoples, but were a direct affront to God's sovereignty, His divine plan, and His covenant relationship with Israel. By plotting against God's chosen people, they were, in essence, plotting against God Himself. The Hebrew word for "imagineth" (châshab) implies deliberate, premeditated scheming, underscoring the intentional and blasphemous nature of their rebellion against the Almighty. This direct challenge to God's authority is what ultimately provoked His righteous and inevitable judgment upon them, as detailed throughout the book of Nahum.
CHRIST-CENTERED FULFILLMENT
While Nahum 1:11 directly addresses the judgment of Nineveh, its underlying themes find profound Christ-centered fulfillment. The "wicked counsellor" from Nineveh, devising evil against the Lord, stands in stark contrast to Jesus Christ, who is the ultimate and perfect "Wonderful Counselor" (Isaiah 9:6). All evil counsel, whether from human systems like Nineveh or from the spiritual forces of darkness, ultimately aims to frustrate God's plan. However, Christ, through His life, death, and resurrection, decisively triumphed over all such evil schemes and principalities (Colossians 2:15). The counsel of the wicked is brought to nothing, as the Apostle Paul declares that God makes "the wisdom of this world foolish" (1 Corinthians 1:20). Jesus embodies the righteous judgment against all who plot evil against God, just as Nineveh faced its destruction. He is the one who will ultimately "destroy the works of the devil" (1 John 3:8) and establish a kingdom whose counsel and reign will stand forever, bringing true comfort and salvation to His people, a far greater consolation than the mere downfall of an earthly empire (Daniel 2:44).