Introduction to Nahum: God Is The Refuge For Oppression

Introduction to Nahum: God Is The Refuge For Oppression

Collin Leong. September 7, 2025


A. Historical Summary

1. Author and Background

  • Name: Nahum means “comfort” or “consolation.”

  • Origin: Described as “the Elkoshite” (Nahum 1:1). The location of Elkosh is uncertain:

    • Some suggest Al Qosh in northern Iraq (possibly linked to exiled Israelites).

    • Others propose Capernaum ("village of Nahum") in Galilee.

    • A third view places Elkosh in southern Judah, aligning with the book’s Judean audience.

  • Role: A prophet raised to announce the fall of Nineveh, offering comfort to Judah through the promise of divine justice.

2. Audience

  • Primary Audience: The people of Judah, especially those suffering under Assyrian oppression.

  • Secondary Target: The prophecy is directed against Nineveh, capital of Assyria, but not for their repentance—unlike Jonah’s mission.

3. Date of Writing

  • Timeframe: Between 664–612 BC.

    • Nahum references the fall of Thebes (No-Amon) in Egypt (Nahum 3:8–10), which occurred around 664 BC.

    • He predicts the fall of Nineveh, which happened in 612 BC.

  • Likely Date: Most scholars place Nahum’s writing around 650–630 BC, during Assyria’s decline but before its collapse.

4. Historical Setting

  • Empire in Focus: Assyria was at its peak militarily and politically, known for brutality and imperial dominance.

  • Judah’s Situation: Judah was under threat and influence from Assyria, especially after the fall of the northern kingdom (Israel) in 722 BC.   
  • King of Judah: Likely during the reign of Manasseh (695–642 BC), a time of spiritual decline and political vulnerability.

  • Assyria's History:

    • Jonah's Mission To Nineveh: ~760-750 BC; Under the reign of Jeroboam II of Israel. Nineveh responded with temporary repentance. 
    • Assyria Begins Expansion: ~745 BC, under Tiglath-Pileser III. 
    • Fall of Northern Kingdom (Israel): ~722 BC, under Shalmaneser V and Sargon II. Judah became a vassal state.
    • Assyria Threatens Judah Directly: ~701 BC. Sennacherib invaded Judah during Hezekiah's reign. (Isaiah 36-37). God miraculously intervened. 
    • Nahum Prophecy Against Nineveh: ~650-630 BC.  Nahum offered comfort to Judah. 
    • Nineveh Fell: ~ 612 BC, to the Babylonians and Medes. 
    • Babylon exiled Judah in 3 phases: 597 BC (under king Jehoiachin), 586 (Under Zedekiah; Destruction of Jerusalem and the Temple); and 582 BC (Final deportation after further rebellion, when Gedaliah, Babylon's appointed governor, was assassinated).  

5. Contemporary Prophets

  • Zephaniah – active slightly later, also prophesied Assyria’s fall.

  • Jeremiah – began ministry around 627 BC, overlapping with Nahum’s later years.

  • Habakkuk – addressed Babylon’s rise, which followed Assyria’s fall.

  • Isaiah – earlier, but his prophecies against Assyria (e.g., Isaiah 10, 37) echo Nahum’s themes.

6. Major Themes

ThemeDescription
Divine JusticeGod’s judgment is righteous and inevitable, especially against violent, arrogant nations.
God’s SovereigntyYahweh controls history, nature, and nations—He is not passive in the face of evil.
Comfort for JudahThough judgment falls on Nineveh, Judah is promised relief and restoration.
Retribution for ViolenceNineveh’s cruelty, idolatry, and exploitation are condemned; their fall is portrayed as deserved.
Contrast with JonahJonah offered mercy to a repentant Nineveh; Nahum declares judgment on a hardened Nineveh a century later.


B. Key Messages

1. God’s Sovereignty Over Nations

  • Nahum declares that no empire—however powerful—is beyond God's control.

  • Assyria, once the terror of the ancient world, falls not by chance but by divine decree (Nahum 1:3–6).

  • Application: We can trust that God governs history. Political powers rise and fall under His authority.

2. Divine Justice Is Certain

  • Nineveh’s cruelty, deceit, and idolatry are not ignored. God is “slow to anger but great in power” and “will not leave the guilty unpunished” (Nahum 1:3).

  • Application: In a world where injustice often seems unchecked, Nahum assures us that God sees, remembers, and will act.

3. Comfort for the Oppressed

  • Though Nahum’s message is judgment for Nineveh, it is comfort for Judah. “The Lord is good, a stronghold in the day of trouble” (Nahum 1:7).

  • Application: For those suffering under oppression or injustice, God is a refuge. His justice brings hope, not fear.

4. The Danger of Superficial Repentance

  • Nineveh had repented in Jonah’s time but returned to violence and pride. Nahum shows that temporary reform without lasting change leads to judgment.

  • Application: True repentance must be sustained. God desires transformation, not momentary remorse.

5. God’s Holiness and Wrath

  • Nahum presents a balanced view of God: merciful to those who trust Him, but terrifying to those who oppose Him.

  • Application: We must hold both reverence and trust—God is not to be trifled with, yet He is deeply good.


C. Framework

1. The Fall of Nineveh: God’s Judgment on a Violent Empire (Nahum 1–3)

Nahum’s prophecy focuses entirely on the destruction of Nineveh, the capital of Assyria. Unlike Jonah, who preached repentance, Nahum announces judgment. The message is directed to Judah for comfort and to Assyria for condemnation. The book is organized into three chapters that move from divine character to military defeat to moral indictment.

Ch 1: God’s Character and the Certainty of Judgment

  • Begins with a description of God: jealous, avenging, slow to anger, but powerful and just.

  • Nature responds to His presence—mountains quake, rivers dry up.

  • Nineveh’s downfall is declared as a divine act.

  • Judah is reassured: their affliction will end, and God will break the Assyrian yoke.

Ch 2: The Siege and Overthrow of Nineveh

  • A vivid account of Nineveh’s invasion: chariots, shields, and chaos in the streets.

  • The city’s defenses collapse, and its treasures are looted.

  • The lion imagery—once a symbol of Assyrian strength—is reversed to show vulnerability.

  • The destruction is portrayed as irreversible and divinely orchestrated.

Ch 3: The Reasons for Judgment and the Global Response

  • Nineveh is condemned for cruelty, deceit, idolatry, and exploitation.

  • The city is likened to a prostitute and sorceress who seduced nations.

  • God declares He will expose Nineveh’s shame and bring public disgrace.

  • Other nations rejoice at her fall, recognizing the end of her violence.



Comments

Post a Comment

Popular posts from this blog

Introduction to Zephaniah: God Will Save His Remnant

Introduction to Zephaniah: God Will Save His Remnant Collin Leong. September 8, 2025 A. Historical Summary 1. Author and Background Author : Zephaniah, introduced as “son of Cushi, son of Gedaliah, son of Amariah, son of Hezekiah” (Zeph. 1:1), is one of the few prophets with a detailed genealogy. This lineage possibly links him to King Hezekiah , suggesting royal blood and access to the inner workings of Judah’s leadership. Ethnic Note : His father’s name, Cushi , may indicate Ethiopian heritage, which adds a unique multicultural dimension to his prophetic voice. 2. Audience Zephaniah primarily addresses Judah , the southern kingdom, especially Jerusalem . His message targets corrupt leaders, complacent citizens, idolaters, and the spiritually indifferent. He also speaks to the surrounding nations —Philistia, Moab, Ammon, Cush, and Assyria—emphasizing that God's judgment is global, not just local. 3. Date and Historical Setting Date : Zephaniah prophesied during the reign of King ...
Read more

Introduction to Malachi: God Has Always Loved Us

Introduction to Malachi: God Has Always Loved Us Collin Leong. September 9. 2025 A. Historical Summary 1. Author and Background Malachi means “My Messenger” in Hebrew. He is the last of the twelve Minor Prophets (who wrote shorter books). Unlike other prophets, Malachi gives no personal details —no lineage, hometown, or historical markers. His identity remains somewhat mysterious, emphasizing his role as a divine mouthpiece rather than a public figure. His ministry likely occurred around 435 BC , during or shortly after the governorship of Nehemiah , in the Persian period 2 . The temple had been rebuilt (completed in 515 BC), but the spiritual vitality of the people had waned . Worship was corrupt, priests were negligent, and the people were cynical. 2. Audience Malachi addressed the post-exilic Jewish community in Judah , particularly: Priests , who had grown careless in their duties. General population , who were guilty of spiritual apathy, social injustice, and covenant unfai...
Read more

Introduction to Hosea: God’s goal is restoration, not destruction

Introduction to Hosea: God’s goal is  restoration , not destruction. Collin Leong. September 1, 2025 A. Historical Summary 1. Author and Background Name: Hosea (Hebrew: Hoshea , meaning “salvation”). Son of Beeri (little is known about him; name means “my well”) Origin: Likely a native of the Northern Kingdom of Israel , based on his intimate knowledge of its geography, politics, and spiritual condition Role: Prophet called to embody and proclaim God’s message through both word and personal life—especially his marriage to Gomer, a woman of unfaithfulness, symbolizing Israel’s spiritual adultery 2. Date of Writing and Historical Context Timeframe: Hosea’s ministry spanned roughly 755–710 BC , during the reigns of: Judah: Uzziah, Jotham, Ahaz, Hezekiah Israel: Jeroboam II and the final six kings before the Assyrian exile Backdrop: Israel was enjoying economic prosperity under Jeroboam II but was spiritually bankrupt. After Jeroboam’s death, the Northern Kingdom plunged in...
Read more