OT - Survey 39 - Nahum

All content is derived from A Survey of the Old Testament by Andrew E. Hill and John H. Walton, with additional insights from R.C. Sproul's Dust to Glory. Further sources referenced are listed in the reference section below.

Key Ideas

The impending judgment of Nineveh

Judah’s coming release from the power of the Assyrian Empire

Introduction to the Prophet Nahum and Historical Context

— Nahum was a prophet who followed in the footsteps of Jonah, declaring God’s judgment against the Assyrian capital of Nineveh. Whereas Jonah saw Nineveh repent (Jonah 3:5–10), Nahum witnessed no such response, and Nineveh was ultimately destroyed.

— Nahum’s prophetic message is not dated explicitly in the superscription. Therefore, scholars rely on internal evidence to determine its time frame. Two chronological anchors support a date between 663 and 612 BC: — The fall of Thebes (referred to as No Amon in Nahum 3:8) occurred in 663 BC under the Assyrian king Ashurbanipal. — Nineveh’s fall occurred in 612 BC, which Nahum predicts, situating his prophecy before that date.

— Some scholars suggest a date between 655–650 BC. This would align with the weakening Assyrian empire and possibly even correspond to Manasseh’s temporary rebellion against Assyrian rule (2 Chronicles 33:12–16).

Disputed Features of the Opening Psalm

— The opening passage in Nahum 1:2–8 is styled as a Psalm, which is unique among prophetic books. This poetic introduction has led to debate about its origin.

— Some propose that it once formed part of an alphabetic acrostic, a literary structure in which each line begins with a successive letter of the Hebrew alphabet. However, this acrostic is incomplete and disrupted.

— Critics have suggested this Psalm may have been added later. Yet, there is no conclusive evidence to reject Nahum’s authorship, and most scholars now regard the book as a literary unity.

— Importantly, the Psalm is thematically aligned with the rest of the book. It praises God's justice and power over nature (Nahum 1:2–6), affirming His ability to execute judgment.

Literary Connections with the Prophet Isaiah

— Nahum’s literary style shares notable similarities with Isaiah’s prophecies. Shared vocabulary, motifs, and even identical phrases suggest literary dependence or shared tradition.

— A distinctive phrase appears in both prophets: “Look, there on the mountains, the feet of one who brings good news, who proclaims peace” (Nahum 1:15; cf. Isaiah 52:7). This underscores Nahum’s role in the prophetic tradition.

Historical Background and the Fall of Nineveh

— Nineveh’s grandeur and influence peaked during the reign of Sennacherib (705–681 BC), who expanded it extensively, making it the crown jewel of the Assyrian Empire. He built a massive palace, gardens, and a zoo, rivaling even Babylon.

— Yet, Assyria’s dominance began to deteriorate by the mid-seventh century. The death of Ashurbanipal in 627 BC marked the beginning of rapid decline. Revolts broke out throughout the empire, and by 612 BC, Nineveh fell to a coalition of Babylonians and Medes, fulfilling Nahum’s prophecy.

— The Assyrian Empire, long known for its brutal and terror-driven policies, had spread fear through calculated atrocities—public torture, amputations, burnings, and mass deportations. Their reputation made them the archetypal villain in the Old Testament narrative (cf. Isaiah 14:24–25; Zephaniah 2:13–15).

Purpose and Theological Message of the Book

— The central purpose of Nahum’s prophecy is to pronounce the judgment and destruction of Nineveh. It is in line with oracles against the nations found in other prophetic literature, especially among the major prophets (e.g., Isaiah 13–23; Jeremiah 46–51; Ezekiel 25–32).

— However, unlike Jonah, Nahum’s prophecy is not aimed at Nineveh’s repentance but at declaring its inevitable fall. There is no invitation to repentance, and no suggestion that it was heeded.

— The likely audience for this prophecy was Judah, not Assyria. Judah had long suffered under Assyrian dominance, and Nahum’s message would have served as a divine reassurance that their oppressor would be judged.

— This divine action was not to be viewed as political upheaval but as the sovereign judgment of Yahweh. God's direct involvement in the rise and fall of nations is emphasized throughout (cf. Nahum 1:2–3).

Structure and Literary Organization of Nahum

— The book is organized into three main sections:

— The Opening Psalm (Nahum 1:2–11): This Psalm sets a theological tone, highlighting God's righteous wrath and universal sovereignty. Even if not originally an acrostic, it functions well as an introduction to the prophecy.

— Alternating Oracles to Nineveh and Judah (Nahum 1:12–2:2): These passages offer both judgment and hope. While Nineveh’s doom is announced, Judah is told it will be freed from Assyrian oppression (Nahum 1:12–13). Celebration of peace and restored worship are anticipated (Nahum 1:15), foreshadowing reforms under King Josiah (2 Chronicles 35).

— The Siege and Fall of Nineveh (Nahum 2:3–3:19): This section vividly describes Nineveh’s destruction in both third and second-person narration. The imagery is intense—military chaos, bloodshed, fire, and plunder. A dirge in Nahum 3:1 explains the rationale: Nineveh's violence and deceit made her destruction just. God declares, “I am against you” (Nahum 3:5).

— There is no formal indictment, because Assyria’s guilt was universally understood. Her destruction is portrayed as poetic justice.

Assyria in the Broader Theological Narrative

— Among Israel’s enemies, Assyria stands out as especially brutal. Though Babylon destroyed the temple, it is Assyria that is most vilified due to its longstanding military cruelty.

— The Assyrians mastered psychological warfare. Their propaganda and brutality were tools to enforce submission and reduce resistance. They frequently publicized acts of terror—burning captives alive, amputations, and dismemberment—to instill fear.

— Nahum’s prophecy reflects Israel’s theology of history: empires do not fall by random chance but by the will of Yahweh. Nahum’s proclamation came before the event so that when Nineveh fell, it would be seen as divine judgment rather than historical accident.

— This theological outlook insists that the sovereignty of God governs world affairs. Just as the Assyrians once acted as God’s instrument of judgment against Israel (Isaiah 10:5–6), now they are judged for their excess and cruelty.

Nahum was the herald of God's intention to call Assyria to account for its unbridled brutality. He thereby vindicated God's justice and proclaimed His sovereignty. Empires rise and fall only at His bidding and through His orchestration of history. Each nation receives its just due. This is a strong example of Israel's theology of history. The proclamation preceded the events so that none should mistake sovereign intervention with the natural ebb and flow of history. In Israel's theology, the latter did not exist.

Summary

The Book of Nahum is a poetic, powerful, and prophetic judgment against Nineveh, the capital of the Assyrian Empire. Written during a time of Assyrian decline, it assures Judah that their oppressor’s end is near. Unlike Jonah, Nahum does not call for repentance but foretells inevitable destruction. The book affirms God’s justice, sovereignty, and involvement in human history. Through vivid imagery and theological clarity, Nahum reinforces the idea that Yahweh governs the destinies of nations and holds even the mightiest empires accountable for their deeds.

Section Description

This chapter from Hill & Walton’s A Survey of the Old Testament offers a literary, historical, and theological examination of the Book of Nahum. It contextualizes Nahum’s prophecy within Assyrian history, explores debates over the book’s structure and authorship, connects Nahum’s message to broader biblical theology, and affirms God’s sovereign justice in world events.

References

Hill, A. E., & Walton, J. H. (2009), A survey of the Old Testament (3rd ed.). Zondervan Academic.

MacArthur, J. (Ed.). (2021). The MacArthur study Bible (2nd ed.). Thomas Nelson. (New American Standard Bible).