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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!'
Though they were perfect: That is, however strong or numerous their forces may be, they shall be cut off; and their prince or leader shall pass away and disappear.
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SUMMARY
Nahum 1:12 delivers a powerful dual prophecy from the Lord, declaring the imminent and complete destruction of the formidable Assyrian Empire, represented by its capital Nineveh, despite its perceived strength and vast numbers. Simultaneously, it offers a profound promise of comfort and cessation of affliction to Judah, God's covenant people, affirming His sovereign control over nations and His unwavering faithfulness to His chosen ones, even after a period of divine chastisement.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Nahum 1:12 is rich in literary artistry, effectively conveying its dual message of judgment and comfort. The most prominent device is Contrast, as the verse sharply juxtaposes the fate of the oppressor (Assyria) with that of the oppressed (Judah). Assyria, though "quiet, and likewise many," faces utter destruction, while Judah, though "afflicted," is promised an end to suffering. This creates a powerful dramatic effect, highlighting God's justice and mercy. The phrase "cut down" employs a Metaphor (or perhaps a Simile), drawing on agricultural or pastoral imagery (shearing sheep, cutting grass) to describe the swift, decisive, and complete eradication of Nineveh, stripping it of its power and existence. The entire verse functions as a Divine Pronouncement, introduced by the authoritative "Thus saith the LORD," which imbues the prophecy with undeniable weight and certainty. Furthermore, the Repetition of the verb "afflict" ("Though I have afflicted thee, I will afflict thee no more") serves to emphasize God's sovereign hand in Judah's past trials and His compassionate, definitive promise for their future, creating a sense of closure and assurance.
THEOLOGICAL AND THEMATIC CONNECTIONS
Nahum 1:12 profoundly illustrates God's active involvement in human history, asserting His ultimate sovereignty over all nations and His unwavering commitment to justice and covenant faithfulness. It reveals that no earthly power, however mighty or secure, can escape the righteous judgment of the Lord when it acts in defiance of His will and oppresses His people. This divine justice provides immense hope for the downtrodden, assuring them that their suffering is seen and that their oppressors will not prevail indefinitely. Simultaneously, the promise of "no more affliction" underscores God's deep compassion and His redemptive purpose for His chosen ones, demonstrating that even divine discipline is temporary and ultimately leads to restoration and peace for those who belong to Him. This dual message reinforces the biblical truth that God is both a consuming fire to His enemies and a loving Father to His children, orchestrating all events to fulfill His eternal purposes.
REFLECTION AND APPLICATION
Nahum 1:12 offers timeless truths that resonate deeply with believers today. In a world often marked by injustice, oppression, and suffering, this verse serves as a powerful reminder of God's absolute sovereignty and His commitment to righteous judgment. For those who feel overwhelmed by powerful systems or individuals, it provides immense comfort, assuring us that no oppressor is too strong for God to "cut down" and that every injustice will ultimately be addressed by His perfect hand. This should instill patience and trust, encouraging us not to take vengeance into our own hands but to wait for the Lord's timing. Conversely, for those who may be in positions of power, it serves as a sobering warning: accountability before God is inevitable, and pride or reliance on one's own strength will ultimately lead to a fall. Moreover, the promise to Judah—"Though I have afflicted thee, I will afflict thee no more"—speaks directly to the trials and tribulations believers face. It reminds us that God is intimately aware of our suffering, that He often uses difficult seasons for our refinement, and that He promises an end to our deepest afflictions, offering hope, healing, and ultimate peace. This encourages resilience in hardship, knowing that our present sufferings are temporary and that God's faithful love will ultimately prevail, leading us to a place of lasting rest in Him.
Questions for Reflection
FAQ
Who are "they" and "thee" in this verse?
Answer: In Nahum 1:12, the pronoun "they" refers to the Assyrians, specifically the inhabitants and military of Nineveh, the capital of the Assyrian Empire. The pronoun "thee" refers to Judah, the Southern Kingdom, which represents God's covenant people who had suffered greatly under Assyrian oppression and divine chastisement. The verse highlights a stark contrast between the fate of the oppressor and the deliverance of the oppressed.
How does God "afflict" His people, and why?
Answer: God's "affliction" of His people, as mentioned in this verse, can take various forms and serve multiple purposes. It can involve allowing external enemies, like Assyria, to oppress them, often as a consequence of their disobedience or idolatry, serving as a form of divine discipline (e.g., Deuteronomy 28). This affliction is not arbitrary but is intended to humble His people, to refine their faith, to call them back to repentance, and to draw them into deeper reliance on Him (e.g., Hebrews 12:5-11). It is a demonstration of His fatherly love, aiming for their ultimate good and spiritual growth, rather than their destruction.
When was this prophecy fulfilled?
Answer: The prophecy against Nineveh, including the declaration that "they shall be cut down," was dramatically fulfilled in 612 BC. At that time, a coalition of Babylonian and Median forces besieged and utterly destroyed Nineveh, bringing an end to the mighty Assyrian Empire. This historical event brought significant relief and an end to the direct oppression that Judah had experienced from Assyria, aligning perfectly with Nahum's prophetic declaration of "I will afflict thee no more."
CHRIST-CENTERED FULFILLMENT
Nahum 1:12, while rooted in a specific historical context, finds its ultimate and profound fulfillment in the person and work of Jesus Christ. The "passing through" of the Lord, bringing decisive judgment upon the oppressor and deliverance to the afflicted, foreshadows Christ's redemptive mission. Jesus is the ultimate agent through whom God's judgment is executed upon the spiritual oppressors of humanity—sin, death, and the devil. Through His crucifixion, Christ "cut down" the power of these enemies, disarming the spiritual forces that held humanity captive, as Colossians 2:13-15 powerfully declares. Moreover, the promise to Judah, "Though I have afflicted thee, I will afflict thee no more," points to the eternal peace and cessation of suffering that Christ secures for all who believe in Him. He is the Lamb of God who takes away the sin of the world, bearing the ultimate affliction so that His people might experience eternal deliverance. In Christ, believers are promised a future where all tears are wiped away, and there will be no more death, sorrow, crying, or pain, as revealed in Revelation 21:4. Thus, Nahum's prophecy, with its dual message of divine judgment and comforting restoration, finds its glorious and complete realization in the triumphant work of our Savior, Jesus Christ.