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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!'
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SUMMARY
Nahum 1:13 stands as a powerful divine declaration, promising the complete and decisive liberation of Judah from the oppressive dominion of Assyria. This verse encapsulates God's unwavering commitment to His covenant people, assuring them that He will shatter the instruments of their servitude and bondage, thereby demonstrating His sovereign power and righteous judgment against their formidable oppressor. It serves as a beacon of hope, proclaiming the imminent end of Assyria's tyrannical reign and the restoration of freedom to Judah.
CONTEXT
Literary Context: The Book of Nahum is a prophetic oracle primarily directed against Nineveh, the capital city of the Assyrian Empire. Positioned among the Minor Prophets, it follows Micah and precedes Habakkuk, contributing to the broader prophetic narrative of God's justice and sovereignty over nations. Chapter 1 of Nahum serves as an introductory psalm or acrostic poem (though incomplete), setting the theological stage by describing the character of God. He is portrayed as a "jealous God and avenger" Nahum 1:2 who is "slow to anger and great in power" Nahum 1:3, yet will by no means clear the guilty. While declaring God's wrath against His adversaries, the chapter simultaneously offers refuge and strength to those who trust in Him Nahum 1:7. Verse 13 specifically transitions from the general declaration of God's character and impending judgment on Nineveh to a direct, comforting promise of liberation addressed to Judah, reinforcing the dual nature of God's justice: judgment for the wicked and deliverance for His people.
Historical & Cultural Context: The prophecy of Nahum is set against the backdrop of Assyria's brutal dominance in the ancient Near East during the 7th century BC. Assyria had established itself as a ruthless empire, notorious for its military might, aggressive expansion, and cruel treatment of conquered peoples, including mass deportations and public torture. In 722 BC, Assyria conquered the Northern Kingdom of Israel, deporting its population and effectively ending its existence. The Southern Kingdom of Judah lived under constant threat, having narrowly escaped destruction during Sennacherib's siege of Jerusalem in 701 BC, as vividly recounted in 2 Kings 18-19. The "yoke" and "bonds" mentioned in Nahum 1:13 are not merely abstract metaphors; they directly reflect the tangible realities of Assyrian oppression, including tribute, forced labor, and political subjugation. For Judah, this prophecy would have been a profound source of hope and encouragement, as it promised an end to the very real and terrifying threat posed by the Assyrian superpower, whose capital, Nineveh, was widely perceived as impregnable.
Key Themes: Nahum 1:13 contributes significantly to several overarching themes within the book and broader biblical theology. The primary theme is Divine Sovereignty and Justice, emphasizing that God is the ultimate ruler over all nations and that no earthly power, however mighty, can escape His righteous judgment. Assyria's seemingly unstoppable power is revealed to be subject to God's will, underscoring the principle that God will bring justice upon those who oppress His people, as seen in Psalm 9:16. Closely related is the theme of Divine Liberation and Deliverance. The imagery of "breaking the yoke" and "bursting bonds" powerfully conveys God's active and decisive intervention to free His people from servitude and captivity, a theme deeply rooted in Israel's history, particularly the Exodus from Egypt (e.g., Leviticus 26:13). Finally, the verse offers Hope and Assurance to God's afflicted people. For Judah, living under the shadow of Assyrian terror, this promise would have been a profound source of comfort, assuring them that their suffering was not unnoticed and that their faithful God was indeed their deliverer, providing a secure refuge for those who trust in Him, as highlighted in Nahum 1:7.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Nahum 1:13 is rich in Metaphor, primarily through the use of "yoke" and "bonds." The "yoke" is a common biblical metaphor for oppressive servitude and heavy burdens, often drawn from agricultural imagery where animals are yoked together for labor. Similarly, "bonds" serve as a metaphor for captivity, imprisonment, and restraint. By declaring His intention to "break" the yoke and "burst" the bonds, God communicates a vivid picture of His decisive action against Assyria's oppressive rule over Judah. The language also employs Hyperbole to emphasize the completeness of the liberation; "bursting in sunder" suggests an absolute and violent destruction of the instruments of bondage, leaving no possibility for their re-imposition. This strong, active language also demonstrates Anthropomorphism, attributing human-like actions (breaking, bursting) to God, making His intervention relatable and powerfully immediate to the audience. These devices collectively amplify the message of God's absolute power and His unwavering commitment to deliver His people from their oppressors.
THEOLOGICAL AND THEMATIC CONNECTIONS
Nahum 1:13 profoundly illustrates God's character as a just and sovereign Deliverer, a theme that resonates throughout the entire biblical narrative. It underscores the theological truth that God actively intervenes in human history, not only to judge the wicked but also to redeem and liberate His covenant people from oppression. This divine action is rooted in His faithfulness to His promises and His unwavering commitment to justice. The breaking of the "yoke" and "bonds" symbolizes not just political freedom but a deeper spiritual liberation that God consistently offers to those who trust in Him. This principle extends beyond ancient geopolitical conflicts, revealing a God who is intimately concerned with the suffering of His people and possesses the ultimate power to dismantle any form of bondage—whether physical, spiritual, or systemic. The verse thus serves as a timeless testament to God's redemptive power and His ultimate triumph over all forces of evil and oppression.
REFLECTION AND APPLICATION
For believers today, Nahum 1:13 offers a profound and enduring message of hope and assurance in the face of adversity. While we may not face literal Assyrian oppression, the imagery of "yokes" and "bonds" powerfully resonates with the various forms of spiritual, emotional, and circumstantial burdens that can weigh us down. These can include the yoke of sin and its consequences, the bonds of addiction, the crushing weight of fear and anxiety, the oppression of unjust systems, or the despair born of difficult life circumstances. This verse reminds us that our God is not a distant, passive observer but an active, powerful, and compassionate Deliverer who is capable of breaking every oppressive force in our lives. It encourages us to bring our burdens to Him, trusting in His sovereign power to provide liberation and true freedom. Just as He acted decisively for Judah, He remains faithful to intervene for His people today, offering comfort, strength, and the promise of ultimate victory over all that seeks to enslave us. This fosters a deep trust in God's justice and His unwavering commitment to bring about His purposes, even when circumstances seem overwhelming.
Questions for Reflection
FAQ
Who is "thee" in Nahum 1:13, and why is God promising to break their yoke?
Answer: In Nahum 1:13, "thee" refers to the Southern Kingdom of Judah. God is promising to break their yoke and burst their bonds because they were suffering under the severe oppression of the Assyrian Empire. Assyria had conquered the Northern Kingdom of Israel and had brutally besieged Jerusalem, the capital of Judah, under King Sennacherib. This promise is part of God's broader prophetic message in Nahum, which declares His impending judgment and destruction upon Nineveh, the capital of Assyria. The liberation of Judah is a direct consequence of God's righteous wrath against their oppressor and His faithful commitment to His covenant people, assuring them that their period of suffering under Assyrian dominance was coming to an end. This promise of deliverance is a testament to God's character as a just and compassionate God who defends His people against their enemies, as seen in Nahum 1:7.
CHRIST-CENTERED FULFILLMENT
Nahum 1:13, with its powerful imagery of God breaking yokes and bursting bonds, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the immediate context speaks of Judah's liberation from Assyrian oppression, the New Testament reveals that humanity's deepest bondage is to sin, death, and the law. Jesus, the true Deliverer, came to free us from these spiritual yokes. He declared His mission in Luke 4:18, proclaiming, "He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed." Through His sacrificial death on the cross, Christ bore the ultimate burden of sin, effectively "breaking the yoke" of its dominion over us (Romans 6:6). His resurrection then "bursts the bonds" of death, offering eternal life and freedom from its power to all who believe (1 Corinthians 15:54-57). Furthermore, Christ liberates us from the impossible burden of legalistic adherence to the law, offering grace and a new covenant where His "yoke is easy and His burden is light" (Matthew 11:28-30). Thus, Nahum's prophecy, while historically specific, points forward to the ultimate, comprehensive, and eternal liberation secured by Christ for all who trust in Him, fulfilling God's promise to set His people truly free.