Lesson Six: February 18, 2014
Isaiah 10-23 is mostly from
this period and II Kings 19:9-35 and 20:1-11
Manasseh, 687-642
II Kings 21:1-18
Amon 642-640
II Kings 21:19-26
Josiah 640-609
II Kings 22:1-23:30 & II
Chronicles 34-35
The book of Deuteronomy was
the basis of the religious reform during this time.
Parts of Jeremiah
(4) Zephaniah (636-609, 3 Chapters)
Zephaniah and the Philosophical Context
During the reign
of Josiah, the prophet Zephaniah, the great-great grandson of Hezekiah, offered
his words in 632-621. Achtemeier thinks Chapters 1-2 show a period shortly
after 640 BC, while 3:1-17 show a period between 612-609, and 3:18-20 reflect
the Deuteronomic Historian.
The prophet was
the great-great grandson of Hezekiah, king of Judah. Some people think that
from a linguistic analysis all of the minor prophets were written at about the
same time, between 630 and 520 BC, but set within certain times. Ben Zvi is a
particular proponent of this position.
His concern was
for the immediate Scythian invasion as it affected Assyria in 632 BC, as well
as the threat of Assyria itself.
Herodotus says Scythians were wild and ferocious marauders from the
Asian interior. Medes and Assyrians were having trouble with them.
Klaus Koch
summarizes that the prophet believes Judah is going to be devastated. Yet, beyond that, he sees hope for the people
who survive the coming destruction. He
proclaimed the downfall of Nineveh, which would come because of the city's
pride. Koch also thinks that he may have had some influence on the reform
initiated by Josiah and the Deuteronomic writings.
Watts will say
that the prophet will be against foreign alliances and the worship of false
gods. He believed pride was the greatest sin.
Adele Berlin
(AB, 1994) says that Zephaniah shares with many other prophetic writings an
overall structure of chastisement followed by comfort -- or, as modern studies
often see it, a tripartite structure of judgment against Judah, judgment
against the foreign nations, and a message of hope. She says it contains an
elevated rhetorical style. It is not a
formally metrical one, but does contain many poetic tropes and the rhythm that
comes from the repetition of phrases and from parallelism. She describes it as
a highly literate work; it shares ideas and phraseology with other parts of the
Hebrew Bible to such an extent that at times it may appear as nothing more than
a appropriation of borrowed verses and allusions. Themes from the early chapters of Genesis
appear in all three Chapters of Zephaniah.
For example, Chapter 1 begins with a description that is a reversal of
creation. Chapter 2 plays on the view of
the world in Genesis 10. Chapter 3
contains a reference to Genesis 11, and becomes oracles against Jerusalem. In
addition, one finds a number of links between the prophet and the writings of
the Deuteronomic Historian. Zephaniah reflects the cultural milieu of the
period from Hezekiah to Josiah. It pictures an expanded, wealthy
Jerusalem. Like the writings of the
Deuteronomic History, Zephaniah is strongly anti-syncretistic. The language of Zephaniah is closest to that
of Jeremiah and Ezekiel. One can see a funeral dirge for Jerusalem in
3:1-4. One can see the influence of
Isaiah in 3:2 and 3:11, compare 2:15.
She will also
urge us to adopt a “literary” approach to the text, rather than try to discover
the original context of particular oracles. That will be the approach here.
Zephaniah 1:1 is
the title. The book is the word of the Lord to Zephaniah, who was the
great-grandson of Hezekiah. His father was “Cushi,” the word meaning the region
of Ethiopia. It may suggest an African heritage, according to Watts. This word
came when Josiah was king of Judah. The name means, “The Lord Protects.”
Zephaniah
1:2-2:3 has the theme of the Day of the Lord for Judah, reflecting the period
636-626. Achtemeier says we have here the major theme of the whole book. The
origin was the tribal federation holy wars, with the Lord as divine warrior
leading the armies of Israel. As with Amos, however, the prophets said that the
war of the Lord could turn back upon Israel. The focus is not so much a time
but an event. The image of that event is the wrath of God against wickedness.
God is the warrior who engages in battles, weakening and destroying enemies.
Wealth cannot save enemies. The event destroys human pride. Yet, the Lord may
redeem a remnant.
Zephaniah 1: 2-6
discuss the divine judgment on worship of false gods. In a statement that
sounds like the flood of Genesis, the Lord will sweep away everything: humans,
animals, birds, and fish. Achtemeier says that we have here a radical picture
of the wrath of God burning up a creation gone wrong. To refer to “sweeping
clean” in this way, Watts suggests, offers a negative interpretation of the
autumn harvest festival. The Lord will make the wicked stumble. The Lord will
cut humanity from the earth. The Lord will stretch out a hand against Judah and
Jerusalem. The Lord will cut off every remnant of Baal and idolatrous priests
and those who bow to the hosts of heaven on their housetops, who swear or make
an oath as part of their worship to the Lord, but also to Milcom, the astral
deity of Ammon. The priests broke the first commandment. Such persons do not
follow, seek, or inquire of the Lord. Achtemeier says the sins listed are
idolatry, syncretism, and indifference toward God. She says the reigns of
Mannasseh and Amnon have taken their toll. The problem for the prophet is that
Judeans saw no harm in this. The Lord was just another god. Such an opening
seems to move against the promise contained in the conclusion of the flood
story in Genesis.
the
Lord said in his heart, "I will never again curse the ground because of
humankind, for the inclination of the human heart is evil from youth; nor will
I ever again destroy every living creature as I have done. Genesis 8:21
In Zephaniah
1:7-9, the prophet addresses courtiers. The prophet urges people to be silent,
for the day of the Lord is at hand. The lord has prepared a sacrifice and has
consecrated the guests. Watts says this language is that of a holy war in which
God participates in the battle. On the day of the sacrifice of the Lord, the
Lord will punish officials, the sons of the king and all who dress in foreign
attire. Achtemeier says it refers to the sacrifice one offered before going
into battle. The Lord will punish all who leap over the threshold, which Watts
says refers to the elevated platform on which the inner temple building was built.
The sin, to him, is climbing up to the holy of holies. The Lord will punish
those who fill the house of the master with violence and fraud. Achtemeier
wants to stress the reasons for the judgment of God on Judah, for they accepted
Assyrian ways, including idolatry, and left the demands of the covenant. She
believes, however, that they had to compromise at some level.
Zephaniah
1:10-11 is an oracle against the merchants of Jerusalem. Watts says the form of
this oracle is that of a lament. On that
day, one will hear a cry from the Fish Gate, a wail from the Second Quarter,
and a loud crash from the hills. Watts says the places may be at the north side
from which an attack would come. The inhabitants of the Mortar wail, for
traders have perished. The Lord cuts off all who weigh silver. Watts thinks it
refers to merchants who have profited from the sale of cult objects.
Zephaniah
1:12-13 is an oracle against unbelievers. “At that time” the Lord will search
Jerusalem with lamps and punish people who rest complacently on their dregs, a
reference to drunkenness, and say in their hearts that the Lord not do good or
harm, a reference to unbelief. Achtemeier says the proverb here reveals that
the people of Jerusalem no longer believe God is governor of the world. The Day
of the lord will reveal who really rules the earth. Pannenberg[1] notes that
to perceive the acts of preservation and judgment from God in history, we
simply need a readiness to reckon concretely with God as the Lord of history,
in distinction from those who with a false security say mockingly that God does
neither good nor evil. The Lord will plunder their wealth and lay waste their
homes. They will build houses, but not inhabit them. They will plant vineyards,
but they shall not drink the wine from them. We find a similar punishment in
Deuteronomy.
You
shall build a house, but not live in it. You shall plant a vineyard, but not
enjoy its fruit. (Deuteronomy 28:30)
You
shall plant vineyards and dress them, but you shall neither drink the wine nor
gather the grapes, for the worm shall eat them. (Deuteronomy 28:39)
Achtemeier points out that judgment
will begin at the commercial center of Jerusalem.
Zephaniah
1:14-18 is an oracle concerning the Day of the Lord. Watts stresses that the
day is one of battle and the appearance of the Lord on the battlefield decides
the outcome. Achtemeier stresses that the prophet begins with a holy war by God
against the people. The great day is near, the sound is bitter. It will be a
day of wrath, distress, anguish, rain, devastation, darkness, gloom, clouds,
thick darkness, trumpet blast, and battle cry against fortified cities.
Achtemeier will say that the darkness is symbolic of the overwhelming presence
of God, even as at Sinai. Now, however, the purpose is judgment. No defense
will be adequate. The Lord will bring such distress upon people that they shall
walk like the blind. The reason is that they have sinned against the Lord. The
Lord will pour out their blood like dust and their flesh like dung. Neither
silver nor gold will save them on the day of the wrath of the Lord. The fire of
the passion of the Lord will consume the earth, for the inhabitants of the
earth will have a full, terrible end. Achtemeier wants to stress that the sin the Lord is attacking is to live life
without God.
Zephaniah
2:1-3 is a conclusion to the first segment, a call to conversion. Before the
day comes, the prophet offers a call to repent. The call is to gather a
shameless nation. Achtemeier says the prophet is calling for a public assembly
of prayer and fasting. The call is emphatic. The assembly must come before the
Lord drives them away like the drifting chaff, before the fierce anger of the
Lord comes upon them, and before the day of the wrath of the Lord comes. The
call is for the humble of the land to seek the Lord, that is, those dependent
upon the Lord. The call is for those who do the commands, seek righteousness,
and seek humility. Achtemeier stresses that such people will fulfill the
covenant relationship. If they do, the Lord might hide them from the day of the
wrath of the Lord. Watts stresses that the proper response to the announcement
of doom is not to flee, but to turn to God. Yet, the prophet offers only the
possibility of protection through conversion, but not a promise of it.
Achtemeier says people are not judging their actions in the light of the will
of God.
Zephaniah
2:4-15 is the third segment, given in 636-626, having the theme of oracles
against the nations. Achtemeier says the reason for the judgment in these oracles
is pride. She notes that usually in the Old Testament, the nations come to
Jerusalem.
Zephaniah
4-7 are against Philistia. This country was along the coast to the west of
Jerusalem. Some of the earliest battles of the Israelites were against them, as
we see in Numbers 21-24. The prophet declares that Gaza and Ashkelon shall
experience desolation, the people of Ashdod and Ekron uprooted. The word of the
Lord is against the land of the Philistines, destroying them. The Lord shall
destroy the inhabitants of the seacoast. The seacoast shall become home for a
remnant or the survivors from the house of Judah.
Zephaniah
8-11 are against Moab and Ammon. These countries are east of Jordan. The Lord
has heard the taunts from Moab and Ammon. They shall become like Sodom and
Gomorrah, a land of nettles and salt pits, a wasteland forever. The remnant of
Judah shall plunder them. Their pride caused them to boast against the people
of the Lord of hosts. The Lord will be terrible against them and their gods
shall shrivel. Each of the nations shall bow to the Lord. Watts says the point
here is that after the day of the Lord survivors will continue. The plundering
suggests the people of God will participate in the fruits of victory. The Lord
will restore the fortunes of Judah. The nations are against the Lord because
they are against Israel. Achtemeier thinks the point of the remnant and
survivors is that the meek shall inherit the earth.
Zephaniah
2:12 is against Ethiopia. The sword shall kill this nation. Watts says that in
663 Assyria ended the rule of Ethiopia in Egypt. He thinks of this as recent
history for Zephaniah.
Zephaniah
2:13-15 is against Assyria. The judgment of the nations turns north. The Lord
will stretch out a hand against Assyria and make Nineveh desolate. It will
become like a desert. Herds, wild animal, the desert owl, the screech owl, the
raven, all shall make their home there. “Is this the exultant city that lived
secure, that said to itself, ‘I am, and there is no one else?’” Watts will
stress that arrogance is the reason for judgment. We see similar phrasing of
this type of pride in a later reflection by another prophet.
Now therefore hear this, you lover of
pleasures,
who sit securely, who say in your heart,
"I am, and there is no one besides
me;
I shall not sit as a widow or know the
loss of children" (Isaiah 47:8)
You felt secure in your wickedness;
you said, "No one sees me."
Your wisdom and your knowledge led you
astray,
and you said in your heart, "I am,
and there is no one besides me." (Isaiah 47:10)
Yet, it has become a home for wild
animals. People who pass by will hiss and shake their fists at it. The city was
destroyed in 612. Achtemeier stresses here that no God can let this sin go
unpunished.
The
fourth section is Zephaniah 3:1-8, oracles against Jerusalem and Judah,
proclaimed in 612-609. In essence, Judah becomes part of the nations deserving
of judgment from the Lord. Amos 2 follows a similar pattern. For Achtemeier, it
has become clear that the reform initiated by Josiah and symbolized by the
Deuteronomic Historian, will not bear fruit. She also sees many parallels with
Jeremiah, suggesting common rhetoric among those who supported reform. In
contrast, however, 3:1-4 has a structural relationship to 2:15, reminding Judah
that it will not escape judgment. Verses 1-5 are against Jerusalem. One can
find similar words about Jerusalem in Isaiah 1:21-23, offered around 733-727.
The prophet pronounces a “woe” upon a soiled, defiled oppressing city. It has
listened to no voice and accepted no correction. It has not trusted in the
Lord. It has not drawn near to God. Watts stresses that because the city had no
strong connection to the Lord moral chaos, oppression, and false religion are
the result. Officials are roaring lions and wolves, Watts saying this means
that leaders looked upon the people as objects of prey. Its prophets are
reckless and faithless. Its priests profane the sacred and done violence to the
law. Jeremiah 8:10, a prophecy from around the same years, offers a similar
condemnation. Of course, Watts points out, priests were to take care of sacred
objects and instruct in the Torah. They did neither. The Lord within it is
righteous. The Lord does no wrong. The Lord renders judgment each morning, but
the unjust knows no shame. The Lord has cut off nations. The Lord has laid them
waste and made them desolate. They have no inhabitants. The Lord said, “Surely
the city will fear me, it will accept correction, it will not lose sight of all
that I have brought upon it.” Judah resisted this “wish” of the Lord. Yet, they
increased their corruption. Therefore, wait for the day the Lord arises as a
witness. Achtemeier will stress that Judah had the witness of prophets,
covenant law, the consistence of nature, and the judgment of the nations. Yet,
Judah rejects the witnesses. The decision of the Lord is to gather nations and
pour out indignation and “all the heat” of the anger of the Lord, “for in the
fire of my passion” the Lord shall consume the earth. We find here the
universal judgment of the Lord. The fall of great empires is the action of God.
The
fifth section is Zephaniah 3:9-18a, with the theme of promises. Verses 9-10
focus on the nations. Watts observes that we see here the prophetic pattern of
judgment preceding the merciful action of God. He will say that the change is
abrupt. The Lord will change the speech of the peoples so that they will call
upon the Lord and serve the Lord “with one accord.” We find here that the new
act of salvation from God will reverse what happened at the Tower of Babel in
Genesis 11:1-9 (J, 900s). Because of that connection, it also connects with
Acts 2 and the birth of the church. It refers to a common language and a common
labor. The scattered ones who belong to the Lord will bring an offering from
beyond the rivers of Ethiopia, suggesting the limits of the world as the
prophet knew them. Watts points out the reference to the scattered ones of the
Lord could refer to the scattered peoples of the earth. He says that we have
here the reign of God on earth becoming a reality. Achtemeier will stress that
the prophet moves to the transforming action of God to create a new people. The
word of God has the goal of life, not death. Verses 11-13 refer to the humble
remnant of Israel. On that day, Judah shall not have shame because of their
rebellion against the Lord and their lack of repentance, for the Lord will
remove the pride that led to judgment. The Lord will leave among them a humble
and lowly people who shall seek refuge in the name of the Lord. This will be
the remnant of Israel. Watts will stress that the Lord had long been forming a
people, and will finally become reality from among the poor and helpless. They
take refuge in the only they could at this point. They shall do no wrong, not
lie, and not deceive. Further, “they will pasture and lie down, and no one
shall make them afraid.” Given the universal vision just presented, Israel can
be whole. Watts stresses that we have here the peace given to those who survive
the holocaust described in the previous segments. Achtemeier says the people
will have a new character. The prophets say a close connection between what one
worshiped and what one did ethically. New character will arise because of
faithful living within the community.
Zephaniah
3:14-18a is a psalm of joy in Zion. The daughter Zion (also called Israel and
Jerusalem) is to sing and shout, rejoicing with all its heart. “Daughter Zion”
is a sign of the affection with which the prophet thinks of Jerusalem. Singing
was integral worship in Israel as well as its normal life. Singing was largely
reserved for joyful occasions, while laments were for mourning, as we saw
earlier in the book with the call to wail or cry. The Lord has taken away the
judgments against them and turned their enemies away. Significantly, the king
of Israel, the Lord, is in their midst, so they shall fear disaster no more. A
debased monarchy remained a favorite object of prophetic denunciation. From the
prophetic perspective, Israel abandoned its true king, The statement also reflects
the theology of Jerusalem’s ultimate inviolability, which developed from the
temple theology that emerged soon after the Israelite settlement in Canaan.
Because the Ark of the Covenant resided in the temple in Jerusalem (having been
brought there from Shiloh by David), the temple was understood to be the
earthly dwelling place of Israel’s patron deity, whose dwelling could never be
destroyed by enemies. With the destruction first of Shiloh and later of
Jerusalem, this theology was undermined at the literal level (see, e.g.,
Jeremiah 7:12, 14; 26:6), forcing a recasting of it in eschatological terms. On
that day, the Lord will say to Jerusalem not to fear or let their hands grow
weak. The Lord is the warrior in their midst who gives them victory. The Lord
will rejoice over them with gladness and renew them in love. The Lord will
exult over them with the singing as on a day of a festival. God dwells as king
among them. That has been question throughout this prophecy. Who will rule the
life of Judah? The King of the universe is the King of love, whose will is to
save. The pictures of that day are
interesting: The people are having a carnival.
God is present celebrating as well, a shepherd calling out to friends
and neighbors that the lost sheep have been recovered.
Zephaniah
3:18-20 is a brief addition to this prophet from this period, reflecting common
themes of prophetic eschatology. It seems based on the prophecies of III
Isaiah. The promise is that the Lord will remove disaster from Judah so that they
will not bear reproach for it. Some think that this could refer to the
apostates in 1:5-6. The Lord will deal with all their oppressors at that time,
referring to the final defeat of their enemies. In referring to the exiles,
this addition says that the Lord will save the lame and gather the outcast. The
Lord will change shame into praise and renown in all the earth. At that time,
the Lord will bring them home, gather them, and make them renowned and praised
among the peoples of the earth. The Lord will restore their fortunes before
their eyes. If this passage is part of Zephaniah, it could refer to those of
the Assyrian exile. The prophet refers to the restoration of a secure and
bountiful homeland and the exaltation of Israel among the nations. The scattered
people will see the victory of God and participate in it. This beatific vision
of the end of the present world will persist in remarkably intact form, through
the rest of the Jewish and Christian canons and even into contemporary
theology. The notion of the homeland in this passage will become the wellspring
of the anguished politics of the modern Middle East.
(5) Nahum (614-612, 3 Chapters)
Nahum and the Philosophical Context
Nahum
(a name meaning “comfort”) prophesied in 612, proclaiming the downfall of
Nineveh, and the first prophet inspired by its fall. Watts says the last of the
great Assyrian emperors died in 626. The enemies of Assyria formed against it
in 614. According to Achtemeier, Nineveh fell in August of 612. He offers an
oracle against Assyria in a way that Klaus Koch says is more passionate than
that of Zephaniah. He offers an interpretation of these events. As Watts sees
it, the decline of Assyria allowed Josiah to carry out his reforms. Von Rad
says the book has no oracle against Judah because the reforms by Josiah were
ongoing. Koch will say that the king of Assyria is the embodiment of wickedness
in Nahum. He captures the mood of joy and satisfaction at this manifestation of
the Lord as the avenger of wrong. He expresses a belief in the future of Judah
as filled with promise. It appears that the reforms instituted by Josiah were
the reasons for this hopefulness. Of course, the joy would have a short life,
for in 609, Pharaoh Necho will defeat and kill Josiah. Egypt will dominate the
country until 605, when it will experience defeat by the Babylonians. Within
the prophetic tradition, one sees some tension regarding Assyria, for Jonah
will have a quite different perspective than that which Nahum presents here.
Simon J. DeVires[2] thought the liturgy in Jerusalem for
the short period of 612-609 as a likely use of the book, especially given some
hymn additions to the book. He also thought Nahum was a Yahwist and
nationalist. He might have some knowledge of Isaiah in 10:12-13 in that Assyria
had limits to its power. Achtemeier
notes that lectionary readings do not come from this book, suggesting that
people read it as a nationalistic and vengeful work. Yet, she also notes the
language is powerful. For her, the book is about God, not human beings. She
opines that God is more forgiving of Assyria than pictured here, referring to
Jonah as an example. The combination of Scythian, Medes, and Babylonians
brought the defeat of Nineveh.
The
first segment, Nahum 1:1, is the title. It describes itself as an oracle that
arises from the vision given to Nahum of Elkosh, a place otherwise unknown.
The
second segment, Nahum 1:2-15, has the theme of the anger of the Lord against
Nineveh. The point is the Lord will eliminate all that is harmful, with this poem
reflecting that faith. The Lord is jealous, avenging, and wrathful, taking
vengeance on adversaries. God will not tolerate opposition. Achtemeier thinks
of God as jealous as creating a people of God. She will also opine that if God
does not destroy the evil of human beings, then the world will never experience
the wholeness God intended. She also stresses that God, and not human
vengeance, will destroy wrong. “The Lord is slow to anger but great in power,
and the Lord will be no means clear the guilty.” We find here another
expression of the goodness of the Lord, illustrated the long period in which
Assyria ruled. Achtemeier notes that Assyrian documents betray great pride. Her
point is that God gives people time to turn their lives. However, the patience
of the Lord is due to lack of divine power. Yet, as she points out, while God
forgives, the wrath of God is another option. Since God will not clear the
guilty, God will destroy Assyria. The way of the Lord is that of whirlwind and
storm. The Lord dries up the sea and rivers, the Lord taking up action against
the seas. We should note that the seas were also a powerful symbol of evil and
chaos. The Lord reduces its power. Bashan, Carmel, and Lebanon wither.
Mountains quake, hills melt, and the earth heaves, “the world and all who live
in it.” Who can stand before the indignation and anger of the Lord. The anger
of the Lord pours out like fire and breaks the rocks. “The Lord is good, a
stronghold in a day of trouble.” The Lord protects those who take refuge in the
Lord, even in a flood. The Lord will bring adversaries to an end. He wonders
why they plot against the Lord, for the Lord will make an end of them. Enemies
become entangled and drunk, consumed like dry straw. Yet, one has gone out who
plots evil against the Lord and counsels wickedness.
5 Ah, Assyria, the rod of my
anger—
the club in their hands is my fury!
6 Against a godless nation I send
him,
and against the people of my
wrath I command him,
to take spoil and seize plunder,
and to tread them down like the
mire of the streets. (Isaiah 10:5-6)
13 For he says:
"By the strength of my hand
I have done it,
and by my wisdom, for I have
understanding;
I have removed the boundaries of
peoples,
and have plundered their
treasures;
like a bull I have brought down
those who sat on thrones.
14 My hand has found, like a
nest, the wealth of the peoples;
and as one gathers eggs that have
been forsaken,
so I have gathered all the earth;
and there was none that moved a
wing,
or opened its mouth, or chirped."
15 Shall the ax vaunt itself over
the one who wields it,
or the saw magnify itself against
the one who handles it?
As if a rod should raise the one
who lifts it up,
or as if a staff should lift the
one who is not wood! (Isaiah 10:13-15)
18 Do not let Hezekiah mislead
you by saying, The Lord will save us. Has any of the gods of the nations saved
their land out of the hand of the king of Assyria? 19 Where are the gods of Hamath and Arpad?
Where are the gods of Sepharvaim? Have they delivered Samaria out of my
hand? 20 Who among all the gods of these
countries have saved their countries out of my hand, that the Lord should save
Jerusalem out of my hand?' " (Isaiah 36:18-20)
Yet, the Lord says that though they
are at full strength and numerous, the Lord will cut them off. Given the
destruction of such evil, Nahum offers an urgent call to Judah to repent today.
Though the Lord has afflicted Judah, the Lord will afflict no more. Now, the
Lord will break of the yoke from Judah. The Lord will not perpetuate its name
any longer, making their grave, for they are worthless. “Look! On the mountains
the feet of on who brings good tidings, who proclaims peace!” Watts refers to
the joyful expectation that the good news is coming soon over the roads. The
Lord wants Judah to celebrate its festivals and fulfill their vows, for never
again will he wicked invade them.
The
third segment, Nahum 2:1-13, has the theme that Nineveh is to fall. It
describes the concluding battle. Achtemeier contrasts Judah of 1:12-15 and
Assyria in Chapter 2. Diodorus (21 BC) says there was an ancient prophecy that
the city would not be taken unless the river became its enemy. That happened as the Euphrates flooded the
city and took down its walls. One who shatters has come against the city. They
are to watch ramparts and roads and gird loins. They are to collect their
strength. As an aside, the Lord is restoring the majesty of Jacob and Israel,
even though ravagers have come. The shields of the warriors are red and the
soldiers clothed in crimson. He refers to chariots and prancing chargers. The
chariots race through the streets. “He calls his officers; they stumble as they
come forward.” Watts says this may refer to over-eagerness of the attack. They
come to the wall. The river gates open and the palace trembles. Watts says the
description of the battle may be accurate. The outer defenses fall and the
struggle continues in the alleys. It may suggest the indirect attack of
flooding waters in the city. Exile has come upon the city by divine decree. The
captors will carry slave women away. Nineveh, the first mention of the city, is
like a pool whose waters run away. Here is the goal of the assault. The call is
to plunder the silver, gold, and plunder. Devastation and destruction have
come. Watts stresses its power and glory are gone. Hearts faint and knees
tremble. What became of the den of the lion? The lion has torn enough, filling
caves with prey. The Lord of hosts against Assyria and will burn their
chariots, the sword devouring their young lions. The Lord will cut off their
prey from the earth and no one shall hear the voice of messengers no more. The hold Assyria had on the area is over.
The
fourth segment, Nahum 3:1-19, has the theme of a woe to Nineveh. Throughout the
passage the female reference to the city dominates, possibly because the
goddess Ishtar was the patron of the city. She had sacred prostitutes. The city
is full of bloodshed, deceit, and plunder. Clearly, Watts says, the city
deserves the punishment she receives. He refers to the crack of whip, the
rumble of wheel, the galloping horse, and bounding chariot. He refers to
horsemen charging with the flashing sword and spear. He refers to piles of dead
without end, to the point of stumbling over the bodies. He refers to the countless
debaucheries of the prostitute, who was alluring, a mistress of sorcery, one
who enslaves nations. The Lord is against the city, and the Lord will lift up
its skirts over the face. The Lord will let the nations look upon the nakedness
of the city. Watts stresses that the city tempted all who came into contact
with her. The Lord will throw filth at it, and treat it with contempt. All who
see the city will shrink from the city, “Nineveh is devastated; who will bemoan
here?” Who shall give comfort? No one
will express sympathy. The prophet now goes on to the lesson of Thebes, which
Assyria defeated in 663 BC. Is the city better than Thebes? He refers to
Ethiopia, Egypt, Put, and Libya as being helpers of Thebes. Yet, she went into
captivity, its infants dashed in pieces. Achtemeier refers to Pritchard, p. 295
for a description of the defeat of Thebes. The point is that human might is
nothing before the wrath of God. Nineveh relies on its own power. The enemy
bound its dignitaries. Next, the prophet makes it clear that any preparations
by Nineveh will be useless. The strength of the city has become its weakness.
“You will also be drunken,” and go into hiding, seeking refuge from the enemy.
Fortresses are like fig trees, if shaken, they all into the mouth of the eater.
The troops are like women. The gates of the land are open to their foes. Fire
has devoured the bars of the gates. Draw water for the siege and strengthen the
forts. Trample the clay, tread the mortar, and take hold of the brick mold. The
fire will devour the city; the sword will cut it off. The prophet compares
Assyria to burned up locusts. Thus, the fire will devour them like the locust.
They increased their merchants. The locust sheds its skin and flies away. Their
guards are like grasshoppers and scribes like swarms of locusts settling on the
fences on a cold day. When the sun raises, they fly away. The prophet now turns
to lament. No one knows where they have gone. The shepherds are asleep, “O king
of Assyria,” and nobles slumber. The people scatter on the mountains with no
one to gather them. Achtemeier says Nahum likes to dwell on the worldly
possessions of Assyria. There is no assuaging your hurt, for the wound is
mortal. All who hear the news about you clap their hands. For who has ever
escaped your endless cruelty? Achtemeier quotes: “Free at last, free at last.
Thank God Almighty. Free at least!” Her point is that celebration over the
defeat of evil is legitimate. She wants the faithful to ask if they have
participated in such corruption. Further, she will stress that this little book
is a celebration of divine action.
