NAHUM
God’s Judgment on Evil
BRIEF INTERPRETATION
1. Summary of the Book
The Book of Nahum brings a powerful message about God’s justice and the certainty that evil will not last forever. The prophet is Nahum, whose name means “comfort.” His message is directed mainly against one city—Nineveh, the same city that once repented at the preaching of Jonah.
By the time Nahum speaks, Nineveh has returned to violence, cruelty, and pride. The Assyrian Empire has become a terror to many nations, including Judah. It destroys cities, mocks other peoples, and trusts in its own power. Many believe Nineveh is invincible, protected by its wealth, armies, and massive walls.
Nahum begins by reminding the people who God truly is. God is patient, but He is also just. He does not ignore evil forever. Though God is slow to anger, He will not leave the guilty unpunished. Nahum assures God’s people that the Lord is a refuge in times of trouble, caring for those who trust Him.
Nahum then describes the fall of Nineveh in vivid, dramatic language. He speaks of rushing waters, collapsing walls, fire, panic, and chaos. The once-proud city is overwhelmed. Its warriors flee, its leaders are helpless, and its wealth is carried away. The city that caused suffering to many now faces its own destruction.
God explains why this judgment comes. Nineveh is condemned for its violence, lies, exploitation, and merciless cruelty. God declares that He has seen everything—every act of oppression and every innocent cry. Justice is now at hand.
For Judah, Nahum’s message is not one of fear, but of comfort and hope. The fall of Nineveh means the end of oppression. God’s people are told to celebrate, keep their feasts, and live in peace again. Their enemy will rise no more.
The Book of Nahum teaches that God’s justice is real and necessary. Mercy is offered, but when it is rejected again and again, judgment follows. At the same time, Nahum reminds believers that God sees suffering and will act at the right time.
Nahum shows that history is not ruled by violent empires, but by God, who protects the humble and brings down the proud. Evil may seem strong for a time, but it will not endure.
2. Author
Nahum the Elkoshite. His exact origin is uncertain, but his name means “comfort,” fitting the message he brings to Judah.
3. Time of Composition
Likely between 663–612 BC. Nahum refers to the fall of Thebes (663 BC) as a past event and predicts Nineveh’s fall (612 BC).
4. Intended Audience
Judah, suffering under Assyrian domination. Nahum strengthens their hope in God’s justice. The book also warns all nations that pride and cruelty bring divine judgment.
5. Major Themes
God’s justice and sovereignty
Judgment of oppressive nations
Reversal of violence and injustice
God as refuge for the faithful
The downfall of human arrogance
Divine comfort for the oppressed
6. Section-Wise Division
A. Hymn to God’s Justice and Power (Na 1:1–15)
God’s righteous anger and compassion (Na 1:1–8)
Judgment against Nineveh; comfort for Judah (Na 1:9–15)
B. The Siege and Fall of Nineveh (Na 2:1–13)
Description of invading armies (Na 2:1–7)
Destruction and plundering of the city (Na 2:8–13)
C. Woe to the Bloody City (Na 3:1–19)
Condemnation of Nineveh’s violence and deceit (Na 3:1–7)
Comparison with the fall of Thebes (Na 3:8–11)
Finality of Nineveh’s destruction (Na 3:12–19)
7. Historical and Biblical Background
Assyria was the dominant world power in Nahum’s time, feared for its brutality. The Northern Kingdom of Israel fell to Assyria in 722 BC. Judah paid heavy tribute and endured humiliation. Nineveh had briefly repented under Jonah but later returned to violence.
Nahum’s prophecy aligns with other texts condemning Assyria (Is 10; Zeph 2). His predictions came true historically: Nineveh fell dramatically in 612 BC, shocking the ancient world.
8. Biblical Flow of Each Section
God’s Character
He is patient yet just, comforting yet powerful.
Judgment
Nineveh’s downfall is announced and described.
Justice
Oppressors fall; the oppressed find relief.
Hope
Judah’s suffering will end; God remains faithful.
9. Orientation to Jesus Christ
Nahum indirectly points to Christ in several ways.
Christ is the perfect judge who brings justice to the nations.
He defeats the forces of oppression, fulfilling God’s promise to liberate the oppressed.
The protection described in Na 1:7—“The LORD is good, a stronghold”—finds its ultimate fulfillment in Christ.
Nahum’s theme of ending violent empires anticipates Christ’s victory over sin, Satan, and death.
10. Message for Us Today
Nahum speaks to those who suffer under injustice, violence, or oppression: God sees, God remembers, and God will act. It reminds us not to place our trust in worldly power or wealth. Nahum warns against pride, cruelty, and complacency. Above all, it encourages believers to trust in God’s timing and justice, knowing that He defends His people and brings down every force that opposes righteousness.
11. Prayer
Righteous Judge, who defended Your people through the words of Nahum, strengthen my trust in Your justice and mercy. Protect all who suffer from violence or oppression, and give me courage to stand against injustice. May Christ, our refuge and deliverer, be my strength and hope each day. Amen.
SECTION-WISE INTERPRETATION
1. JUDGMENT ON NINEVEH AND THE GOODNESS OF THE LORD (NAHUM 1:1–15)
Introduction
The Book of Nahum begins with a powerful oracle concerning Nineveh, the capital of the brutal Assyrian Empire. Unlike Jonah, who preached repentance to this city, Nahum proclaims its irrevocable destruction. The poem opens with a magnificent psalm of theophanic judgment, portraying God as a jealous and avenging Lord who controls the elements of nature.
In Catholic theology, this introduction balances the divine attributes of justice and mercy. While God is “slow to anger,” He is also a “jealous and avenging God” who will not leave the guilty unpunished (Nahum 1:3). This highlights the moral order of the universe, where systemic cruelty and pride eventually meet the holy wrath of the Creator.
Summary
The chapter starts by identifying the message as a “burden” or “oracle” seen by Nahum the Elkoshite. It describes God’s power over the sea, the rivers, and the mountains, which quake at His presence. This cosmic imagery serves to remind the reader that no earthly empire, no matter how vast, can stand against the Sovereignty of God.
Nineveh is addressed as a city that plotted evil against the Lord. Despite its military strength and “full strength,” the Lord decrees that the Assyrians will be “cut off and pass away.” The yoke of oppression that Assyria placed upon Judah is promised to be broken, signaling a time of liberation for God’s people.
The chapter concludes with a shift in focus toward Judah. A messenger is seen upon the mountains bringing good news of peace. The people are encouraged to keep their feasts and fulfill their vows, for the “wicked one” shall no more pass through them. This represents the restoration of worship following the removal of a tyrant.
Key Verses
The Lord is a jealous and avenging God; the Lord is avenging and wrathful. (Nahum 1:2)
The Lord is slow to anger and great in power, and the Lord will by no means clear the guilty. (Nahum 1:3)
The Lord is good, a stronghold in the day of trouble; he knows those who take refuge in him. (Nahum 1:7)
Behold, upon the mountains, the feet of him who brings good news, who publishes peace! (Nahum 1:15)
Parallels in Scripture
Exodus 34:6–7, the character of God as merciful yet just.
Isaiah 52:7, the messenger of good news.
Romans 10:15, Paul’s citation of the messenger bringing peace.
Revelation 18:2, the fall of the symbolic “Babylon.”
Key Words
Jealous (Qanno): God’s passionate commitment to His covenant and His own glory.
Stronghold (Ma’oz): A place of safety and protection for the faithful.
Oracle (Massa): A prophetic burden or heavy message of judgment.
Good News (Basar): Tidings of victory and deliverance.
Historical Background
Nahum likely prophesied between the fall of Thebes in 663 B.C. and the fall of Nineveh in 612 B.C. The Assyrian Empire was known for extreme cruelty, including the deportation of the Northern Kingdom of Israel in 722 B.C. Nineveh was the center of this power, protected by massive walls and a formidable army, making Nahum’s prophecy of its total ruin seem humanly impossible at the time.
Jewish and Catholic Traditions
In Jewish tradition, Nahum is read as a source of comfort (the name Nahum means “comforter”) for a people long oppressed by foreign powers. It affirms that God sees the suffering of the innocent and that tyranny has an expiration date.
In Catholic tradition, the Catechism of the Catholic Church (CCC 214) references the attributes of God found here—His name is “He who is,” both merciful and just. The Church Fathers, such as St. Jerome, viewed the destruction of Nineveh as a type of the destruction of the kingdom of the devil, allowing the soul to find its stronghold in Christ.
How It Leads to Jesus Christ
Jesus is the ultimate Good News (Gospel) whose feet bring peace to the world.
Christ is the Stronghold in the day of trouble for all who take refuge in Him.
The “yoke” broken by the Lord in Nahum 1:13 anticipates the light burden of Christ (Matthew 11:30).
The judgment on the “wicked counselor” foreshadows Christ’s victory over the prince of this world.
Conclusion
The first chapter of Nahum establishes that God is the Master of History. While He is patient, His patience is not indifference to evil; He remains a refuge for the humble and a consuming fire to the proud.
God’s judgment on Assyria is a reminder that no power is greater than the Almighty. His protection of Judah reminds us that even in the midst of dark geopolitical shifts, God remembers those who take refuge in Him and ensures that true peace will eventually prevail.
Message for Us Today
This chapter challenges us to trust in God’s justice when we see oppression in the world. We are reminded that no earthly power is absolute and that God remains a stronghold for those who trust Him in times of national or personal crisis.
True peace comes when we find our refuge in God rather than in worldly security. We are invited to celebrate our spiritual liberation with the same joy the Israelites felt when the messenger appeared on the mountains.
Prayer
Faithful God, You are our stronghold and our peace. We thank You for Your justice which protects the weak and Your mercy which welcomes the repentant. Grant us the grace to trust in Your sovereignty when we face the trials of our own lives, knowing that Your victory over evil is certain. Amen.
2. THE SIEGE AND FALL OF NINEVEH (NAHUM 2:1–13)
Introduction
Nahum 2 provides a vivid, cinematic description of the military assault on Nineveh. The prophet shifts from the theological foundation of God’s character to the historical reality of His judgment in action. The chapter captures the chaos, the flashing of shields, and the eventual desolation of a city that once thought itself invincible.
In Catholic thought, this section serves as a meditation on the vanity of earthly power and the certainty of divine justice. St. Thomas Aquinas and other doctors of the Church often reflected on how pride leads to a fall; Nineveh’s ruin is a physical manifestation of the spiritual truth that those who live by the sword will perish by the sword.
Summary
The chapter begins with a warning to Nineveh: an “overthrower” has come up against them. The prophet mockingly tells the city to man the ramparts and strengthen its forces, though he knows it is futile. The imagery is intense, describing the crimson shields and scarlet-clad warriors of the invading Medes and Babylonians. Chariots race madly through the streets like torches or lightning.
As the defense collapses, the “river gates” are opened, and the palace melts away. This refers to the historical flooding that breached Nineveh’s walls. The queen (or perhaps a personification of the city) is led away captive, and her handmaids lament like doves. Nineveh, once a pool of water full of people, now sees its inhabitants flee despite cries to “Stand! Stand!”
The prophet then describes the plundering of the city’s infinite wealth—silver and gold taken as spoil. The chapter ends with the famous metaphor of the lion’s den. Nineveh, the predator that strangled prey for its cubs, has now become the prey. The Lord of hosts declares, “Behold, I am against you,” ensuring that the voice of Nineveh’s messengers will never be heard again.
Key Verses
The shields of his mighty men are red; his soldiers are clothed in scarlet. (Nahum 2:3)
The river gates are opened; the palace melts away. (Nahum 2:6)
Desolation, desolation, and ruin! Hearts faint and knees tremble. (Nahum 2:10)
Where is the lions’ den, the cave of the young lions? (Nahum 2:11)
Parallels in Scripture
Ezekiel 26, the prophecy against Tyre’s pride and fall.
Isaiah 14:12–15, the fall of the morning star and the king of Babylon.
Jeremiah 51:30, the failure of the defenders of Babylon.
Revelation 18:10, the mourning over the fall of the great city.
Key Words
Overthrower (Hephits): One who scatters or breaks in pieces; the instrument of God’s judgment.
River Gates: The sluice gates of the Khosr river that contributed to the city’s breach.
Lion (Ari): The symbol of Assyrian royalty and predatory military power.
Desolation (Buqah): A Hebrew wordplay expressing total emptiness and waste.
Historical Background
The siege of Nineveh in 612 B.C. was carried out by a coalition of Medes, Babylonians, and Scythians. Historical records and archaeological evidence suggest that a sudden rise in the Tigris River helped the attackers breach the city’s massive brick walls. Nineveh was one of the largest and most fortified cities of the ancient world, making its sudden and total disappearance a shock to the surrounding nations.
Jewish and Catholic Traditions
Jewish commentators often highlight the measure-for-measure justice (Talmudic middah k’neged middah) seen here. Because Assyria hunted the nations like lions, they are hunted in return. The destruction is seen as the vindication of the “remnant of Jacob.”
Catholic tradition views the fall of Nineveh through the lens of the Catechism’s warnings against the “lust for power” (CCC 2317). The Church Fathers used this imagery to describe the end of the world or the fall of the “city of man” (as St. Augustine phrased it) which is built on self-love, in contrast to the “city of God” built on the love of God.
How It Leads to Jesus Christ
Christ is the “Lion of the Tribe of Judah,” whose power is used to save rather than to destroy.
The “river gates” and the flood of judgment contrast with the living water that flows from Christ’s side to bring life.
Jesus warns that those who build their house on sand (or earthly pride) will see it fall, pointing to the need for a foundation in Him.
The silence of the “messengers” of the tyrant is replaced by the eternal Word of the Gospel.
Conclusion
Nahum 2 illustrates that no fortification is strong enough to keep out the judgment of God when a nation’s cup of iniquity is full. The imagery of the lions’ den serves as a permanent reminder that those who exploit others for their own gain will eventually find themselves empty-handed.
The palace “melts away” because it was built on blood and theft. Only that which is built on righteousness can withstand the tests of time and the scrutiny of the Lord of Hosts.
Message for Us Today
In a world that often admires military and economic “lions,” this section warns us not to be intimidated by worldly power or seduced by ill-gotten wealth. It calls us to examine our own lives: are we building “palaces” of pride that will eventually melt away?
We are reminded that God is the advocate for the oppressed, and He sees every act of systemic cruelty. True security is found not in walls or wealth, but in being on the side of the Lord of Hosts.
Prayer
Lord God of Hosts, You are the judge of all the earth. We ask You to protect the vulnerable from those who act like predatory lions in our world today. Keep us from the temptation of pride and help us to build our lives on the firm foundation of Your truth and love. Amen.
3. THE WOE ORACLE AND THE FINAL RUIN OF NINEVEH (NAHUM 3:1–19)
Introduction
The final chapter of the Book of Nahum is a “woe oracle,” a funeral dirge for a city that has not yet fallen but whose end is certain. It exposes the moral rot beneath the surface of Nineveh’s grandeur, labeling it the “bloody city” and a “harlot.” The prophet uses vivid, jarring imagery to show that Nineveh’s destruction is not just a military defeat, but a divine sentence for its crimes against humanity.
In Catholic moral teaching, this chapter serves as a stark warning against the “social sins” that cry out to heaven for vengeance (CCC 1867). The Church Fathers often pointed to the fall of Nineveh as a historical proof that God is not mocked and that the structural sin of an empire—built on greed and violence—inevitably leads to its own collapse.
Summary
Nahum begins by pronouncing “Woe to the bloody city,” describing it as full of lies, pillage, and ceaseless prey. He evokes the sounds of battle: the crack of the whip, the rumble of wheels, and the clatter of cavalry. The city is littered with “a multitude of slain” and “heaps of corpses,” because it seduced nations through its “harlotries” and “sorceries.”
The Lord then uses the historical example of Thebes (No-Amon) in Egypt. Although Thebes was protected by the Nile and had powerful allies like Ethiopia and Libya, it fell to the Assyrians. Nahum asks Nineveh: “Are you better than Thebes?” If a city that great could fall, Nineveh is equally vulnerable. Its fortresses are compared to ripe figs that fall into the mouth of the eater with just a shake.
The chapter concludes with a series of metaphors describing the city’s helplessness. Its guards are like locusts that fly away when the sun rises, and its leaders are “sleeping” in the dust. Unlike other nations that might be mourned, the news of Nineveh’s fall causes everyone to clap their hands with joy. The prophet ends with a haunting question: “For upon whom has not come your unceasing evil?”
Key Verses
Woe to the bloody city, all full of lies and booty—no end to the plunder! (Nahum 3:1)
Are you better than Thebes that sat by the Nile, with water around her? (Nahum 3:7)
Your shepherds are asleep, O king of Assyria; your nobles slumber. (Nahum 3:18)
All who hear the news of you clap their hands over you. (Nahum 3:19)
Parallels in Scripture
Habakkuk 2:12, woe to him who builds a town with blood.
Revelation 17–18, the fall of the Great Harlot and Babylon.
Lamentations 2:15, the world clapping and hissing at the fall of Jerusalem.
Amos 6:1, woe to those at ease in Zion and Samaria.
Key Words
Woe (Hoy): A cry of lamentation or a prophetic warning of impending doom.
Harlot (Zonah): A metaphor for political or religious unfaithfulness and the seduction of other nations.
Thebes (No-Amon): The great Egyptian capital whose fall in 663 B.C. served as a warning to Assyria.
Shattered (Nishbar): Used to describe the “breach” or wound of Nineveh that cannot be healed.
Historical Background
The reference to Thebes is a crucial historical marker. Assyria, under King Ashurbanipal, had conquered the Egyptian city of Thebes in 663 B.C., a feat that seemed impossible given its defenses. By using this example, Nahum uses Assyria’s own military triumph to prove their future defeat. Historically, when Nineveh fell in 612 B.C., the destruction was so complete that for centuries, the city’s exact location was forgotten until it was rediscovered by archaeologists in the 19th century.
Jewish and Catholic Traditions
Jewish tradition emphasizes the concept of “The Cry of the Oppressed.” The “bloody city” is a place where the lifeblood of the innocent is disregarded, and Jewish commentators see this as the reason why God Himself becomes Nineveh’s enemy.
In Catholic tradition, this section reflects the Catechism’s teaching on the “sins that cry to heaven,” specifically the blood of Abel and the oppression of the poor. St. Cyril of Alexandria noted that the “sorceries” of the city represent the deceptive nature of sin, which looks attractive but leads to a “bruise” that cannot be healed apart from God’s grace.
How It Leads to Jesus Christ
Christ is the only Physician who can heal a “terminal bruise” (Nahum 3:19); where Nineveh had no healing, the soul finds healing in His stripes.
The “bloody city” is contrasted with the Holy City, the New Jerusalem, which descends from heaven.
Jesus wept over Jerusalem, showing a divine sorrow that contrasts with the “clapping of hands” at Nineveh’s fall, yet He also warned of the judgment that follows the rejection of peace.
The “Good News” mentioned in chapter 1 is the final answer to the “unceasing evil” described in chapter 3.
Conclusion
The Book of Nahum ends not with a promise of restoration for Nineveh, but with the silence of a grave. It serves as a permanent testimony that while God is slow to anger, His justice is eventually absolute. The “bloody city” disappears because it exhausted the patience of the Almighty.
Ultimately, the book is a comfort to the small and the oppressed. It reminds us that the “lions” of this world who build their success on the suffering of others will eventually face a judgment from which there is no escape and no mourning.
Message for Us Today
This final chapter warns us against the “sorceries” of modern life—the deceptive allure of wealth, power, and exploitation. It asks us to look at our own “fortresses”: are we relying on things as fragile as “ripe figs,” or are we building our lives on the eternal values of the Kingdom?
We are called to be people of integrity, ensuring that our success is never built on “lies and booty,” but on the truth and charity of the Gospel.
Prayer
Merciful and Just God, we acknowledge that You are the Sovereign Ruler of all nations. We pray for those who live under the shadow of modern “bloody cities” and oppressive systems. Keep us from the deceptions of pride and greed, and heal the wounds of our hearts through the grace of Your Son, our Lord Jesus Christ. Amen.