Nahum

Nahum 1

Nahum 1:1 After Nineveh repented at the preaching of Jonah, things went downhill. Dating is uncertain but this would have been a few generations later, likely 100 to 150 years.

Nahum 1:2-6 God’s wrath on the Assyrian empire is described. What will His judgment look like at an individual level on judgment day? History is recounted (1:4)

• The Red Sea was dried up for the Exodus; Israel passed through, the Egyptian army was drowned. (Exodus 14:21)
• The Jordan River was stopped so Israel could pass through, and Jericho was destroyed. (Joshua 3:15-16) 
• Og was defeated and Israel acquired the territory of Bashan. (Numbers 21:33-35; Joshua 13:30)

Mountains quake at God’s presence. (Micah 1:4) His wrath is like fire. (Psalm 89:46) 

Nahum 1:7-11 By contrast, God is a loving Father to those who trust and obey Him. His goodness means He will act on behalf of His own. This means that He will put an end to Nineveh. (Jonah 3:4) This happened in 612 BC at the hands of Babylon and others. One has come forth from Nineveh who plots evil against the Lord and His people.

Nahum 1:12-13 Judah has suffered discipline but now will be freed. Discipline differs from punishment in the outcome. Discipline trains us to behave properly. Punishment inflicts pain to remove a threat, either through imprisonment or death. 

Nahum 1:14 Nineveh will have no descendants. (Job 18:19) Their obituary reads that they have no one to grieve for them. 

Nahum 1:15 The feet of one who brings the good news of the gospel are celebrated. (Isaiah 52:7; Romans 10:15) It was good news that Judah’s oppressor would be destroyed. How much better is the good news that we can now have fellowship with God with our sins forgiven! 

Judah is commanded to celebrate their festivals. Passover celebrates deliverance from sin. Rosh Hashanah announces the coming of the Lord into our lives. Yom Kippur celebrates His victory over sin in our lives. Succoth celebrates the continuous fellowship with God that this victory makes possible. Wickedness will be completely destroyed. 

Nahum 2

Nahum 2:1 It seems ambiguous whether this narrative describing Nineveh being conquered is prophetic or a real-time warning. 

Nahum 2:2 The promise to restore Jacob’s splendor does not seem to have been fulfilled yet, except to the point that Assyria was overrun by Babylon and Media and the Persians. They did not exactly allow Israel to flourish. Perhaps this refers to the coming of Jesus.

Nahum 2:3-4 A description of the attackers, the soldiers and their weapons and chariots.

Nahum 2:5-10 What happens to Nineveh is described. Her soldiers try to respond but the gates are open (presumably by the attackers). The waters of Nineveh (from the rivers it is next to) drain away. All of the wealth that was accumulated from centuries of conquest is now plundered. Everyone fears and trembles.

Nahum 2:11-13 A rhetorical question - what became of the lions and their den? When Assyria was preying on other nations they had ample resources, but now the Lord is against them. The sword will devour the lion cubs and there will no longer be any prey anywhere for them.

This is the way of the world - might makes right. The way of the world is really Satan’s ploy to destroy mankind. Nineveh and the Assyrians conquered, ruled, and were hated. Her destroyers simply repaid in kind. Is this what humanity is about? Satan’s strategy is very simple. Get human nations to fight and destroy each other and get rid of mankind. Those who serve him are simply his dupes.

Nahum 3

Nahum 3:1-7 A description of the blood and gore that will occur, and explained by comparing Nineveh to a prostitute.  Luring foreign nations by seduction, then enslaving them through sorcery and witchcraft. When the enslaved nations are able, they will rise to destroy this evil mistress, and no one will be there to support or comfort her. How did Nineveh enslave other hnations through false religion? There are probably two main channels. One is that the idolatry of Nineveh was so powerful in the rituals that it almost hypnotized them, programmed them to fear and serve the designated gods of Assyria. A second channel is the spiritual reality behind false religions. They are not just the invention of man, but the result of fallen spiritual beings who have some spiritual power, and use it to control their victims. See The Unseen Realm, by Michael Heiser. 

Another way to view Nineveh is a picture of the world and its ways. Modern society (and probably even ancient society) seduces us with sexuality and promises of power beyond our own. And then we become enslaved to it. Instead of living our life in fellowship with God, we spend our time and energy seeking the things the world offers, and that seeking becomes our master. Once we realize this, we should celebrate when God frees us from its slavery.

Nahum 3:8-10 The destruction of Thebes is mentioned by comparison. Despite allies and enormous strength, Thebes was sacked by the Assyrians in 663 BC. (Not to be confused with Alexander the Great’s destruction of it in 335 BC, well after the time of Nahum.) When we see the mighty fall, we should beware lest we desire to be mighty like them, or gloat at their destruction.  By way of illustration, David notably lamented the death of Saul and Jonathan, even though Saul was his enemy. (2 Samuel 1:19-27)  The New Testament warns about pride and self-confidence. (1 Corinthians 10:12) Although Nineveh repented at the warning of Jonah, later generations did not heed this.

Nahum 3:11-18 A description in considerable detail of all the ways in which Nineveh and the Assyrians will be punished. Locusts are used as a metaphor several times. Soldiers, merchants, guards, government officials - all will fail to protect them. Shepherds and nobles alike will sleep, possibly referring to the sleep of death. 

Nahum 3:19 Everyone who was enslaved by Assyria will celebrate her destruction. We will feel the same joy when the Lord delivers us from the world and its ways. (Revelation 19:1-8) 

Micah

Micah 1

Micah 1:1 The span of Micah’s prophecy started no later than 735 BC, possibly as early as 750 BC, well before Assyria removed Israel, the Northern Kingdom in 722 BC. He continued until at least 715 BC, certainly no later than 686 BC. So he was actively prophesying during the Assyrian invasion, although the early passages must have preceded it since that is what he warned about.

Micah 1:2 Micah speaks on behalf of the Sovereign Lord, who bears witness and judges the secret sins of men’s hearts. (Romans 2:16) Except that in Micah’s day, these sins are overt, not secret. When Jesus came, He spoke to individuals’ hearts. Judgment came on Israel as a nation in 68-70 AD, but Jesus warned about the inner voice of the Holy Spirit speaking to each of us.

Micah 1:3-4 When The Lord comes in power, mountains and valleys will melt and split. Men will hide in caves and call for the mountains to fall on them at the second coming of Christ. (Luke 23:30; Revelation 6:16) The immediate judgment in Micah’s day was just the Assyrians, but it was terrible.

Micah 1:5 The Jews’ sins are manifest in both Samaria and Judah. The worship of idols in the northern kingdom is perhaps blatant. The worship in Jerusalem, although formally compliant to Mosaic law and the name of the true God, was superficial because their sin showed that their hearts were unmoved, and they thought that formal worship in Jerusalem was a get-out-of-jail-free card. 

Micah 1:6-7 Since Samaria’s sin was more brazen, the prophet focuses first on her punishment, the destruction of idols and pagan temples, the ultimate use of the pay of prostitutes. 

Micah 1:8-9 The prophet mourned visibly and noticeably, so that the people couldn’t ignore him completely. Was he (and was God) mourning the consequences and punishment of sin, or the sin itself? The problem was that the plague of sin in Samaria had spread to Judah and even Jerusalem. Going naked and howling like a jackal in public might get one arrested. Idolatry and prostitution likely won’t get one arrested these days, but they will come before the Judge in heaven. 

Micah 1:10-16 The prophet goes into detail naming places in Israel that will experience judgment, besides Jerusalem.

• Gath
• Beth Ophrah
• Shaphir
• Zaanan
• Beth Ezel
• Maroth
• Lachish
• Moresheth Gath
• Akzib
• Mareshah
• Adullam

Lachish is mentioned in connection with events (2 Kings 19:8), just before the gates of Jerusalem are approached unsuccessfully by Sennacherib’s army. (2 Kings 19:32-35) The children of nobles will go with them when they flee to the cave at Adullam, just as David had centuries earlier. (1 Samuel 22:1; 2 Samuel 23:13) But children would later go into exile. (Daniel 1:4) The emphasis is that when judgment comes, when Israel reaps what it has sowed, there won’t be a place to hide. One can’t sow weeds and expect to reap fruit and vegetables, except in others’ gardens.

Micah 2

Micah 2:1-2 One form of evil is defrauding people of their inherited homes.  Since Moses gave detailed rules for inheritance, and specific instructions about returning land to its owners in the year of Jubilee (Leviticus 25), it is clear that He strongly condemns the taking of it by fraud.  It is robbery, violating one of the Ten Commandments. (Leviticus 19:13) 

Micah 2:3-5 The Lord plans disaster for these people. He will do to them what they did to others - take away their property (2:2). They will have no representative in the assembly of the Lord. The guarantee of legal counsel is a modern invention. People will mock those thusly judged. 

Micah 2:6-11 The false prophets tell Micah to shut up. The Lord’s response - His words do good for the upright. Their actions, robbing passers-by and stealing inheritances, defile the land. As a counter mockery, the Lord says that a prophet who promises plenty of alcohol is the kind of prophet these people want, and deserve.

Micah 2:12-13 The Lord will watch over the innocent of the diaspora, and restore them. He will lead them at their head, and break open gates put up by the wicked. The innocent will be shepherded in a pasture by the Good Shepherd. (Psalm 23:1; John 10:11 & 14) By implication, evil people’s ultimate judgment will be that they will not recognize the Good Shepherd when He comes.

Micah 3

Micah 3:1-4  Micah speaks to leaders who love evil. They treat their subjects like meat, food to be eaten. Their perspective is that the people exist solely for the sake of the rulers. The day will come when these rulers call on the Lord, but His judgment on them will be that He will ignore them because of their evil actions.

Micah 3:5-8 Micah now speaks to the false prophets, who prophesy peace in exchange for a meal, but lead God’s people astray by declaring war if they don’t get fed. The day will come when the sun will set for them, leaving them in total darkness, without any word from God. They used divination, but the darkness will end even that. In contrast to that, Micah has power that comes from the Holy Spirit, trusts and obeys God, and does not pander to people’s wants in order to get food. This leads him to point out their sins.

Micah 3:9-12 Micah speaks to both groups, the rulers and prophets. Both of them claim the Lord’s favor and presence, and yet go against His ways. At least the witch at Endor recognized God’s hand when Samuel appeared to speak to Saul. (1 Samuel 28:8-25) The unmixed evil of the rulers and prophets have led the people so far astray from the Lord, that it is their fault that Jerusalem will be totally destroyed. (2 Chronicles 36:15-19)

Micah 4

Micah 4:1-5 Micah now turns to the time when God’s kingdom is established on the earth. Most likely this refers to what we now call the millennial reign of Christ (Revelation 20:1-6), although the reference in 4:5 suggests this could refer to the eternal kingdom. (Revelation 21:1-4) in this kingdom, the nations will come and accept the ways of the Lord, which is the only way a life of peace can happen. Note that Jesus came to establish peace through His blood, but since nations reject Him, He will have to come in power. (Revelation 16-19) He will teach and He will judge, which leads the nations to convert weapons of war into farming implements - the opposite of Joel 3:10. 

Fig trees are a recurrent theme in Scripture. Adam and Eve used the leaves to cover themselves when they sinned. (Genesis 3:7) Solomon’s reign was characterized very similarly to 4:4, most likely because of his divinely inspired wisdom. (1 Kings 4:25) Jesus cursed a fig tree that immediately shriveled because it was fruitless. (Matthew 21:19-21) He later cited fig leaves as a metaphor for the signs of the time of the end. (Matthew 24:32-33) Using fig trees as a metaphor is a common theme, with multiple applications, but generally represents the fruitfulness of life that results from God’s blessing. In the case of Adam and Eve, perhaps they wanted it to look that way, but seeing God’s people (Israel in the Old Testament) secure and prosperous is a more common application of this metaphor. When Jesus finally reigns in person on earth, His people will prosper and bear fruit - not financial fruit, but the fruit of the Spirit. Some bear this fruit now, but the day will come when it is widespread.

Micah 4:6-8 When the Lord rules from Mount Zion, He will assemble the lame, exiles, and those that He has caused to sorrow, to become a strong nation that He will rule over. Legitimate rule will be exercised by Jesus the King. How do the weak rule over the strong? By exercising Jesus’ authority. (Matthew 28:18) Modern politics leads us to believe power comes from military might. Jesus showed us that power comes from authority properly exercised.

Micah 4:9-10 Micah now turns to his immediate timeframe. The people of Jerusalem will go to Babylon in great pain and anguish. He had already explained why. The events are recorded elsewhere, both the exile (2 Kings 25:18-21; Daniel 1:1-2), and eventual return (2 Chronicles 36:22-23) 

Micah 4:11-13 The nations will gather against Israel, thinking it easy prey. But they do not understand that God is still watching out for Israel. The Lord also judges the nations. God will use Israel to judge and to thresh the nations. Israel will plunder these invading nations, and honor Him with the proceeds. Notably, this happened with Sennacherib’s invasion. (2 Chronicles 32:21) In our day, the nation Israel exists but its security is constantly threatened. It is arguable whether the Israeli defense force and Shin Bet provide the level of security promised by Old Testament Scripture, but these forces do soundly thresh those who attack, both from externally and from within. It is sad to live in this kind of world, but we must receive the Prince of Peace in order to have the world promised in 4:3-4. Threshing evil nations is sadly necessary until He comes to set things right. It is God’s warning of the fruit of the lifestyle that worships human power and human authority, manifested as national power. 

Micah 5

Micah 5:1-4 The prophecy concerning the Incarnation of Christ is very specific. Oddly, it opens mentioning Him being beaten. (Matthew 27:30) What seems paradoxical to many is is that His beating empowers rather than prevents Jesus in bringing peace and security to His people. Next, the place of Messiah’ birth is identified. This was quoted in telling the wise men who were seeking the  birth of the king of the Jews where to go. (Matthew 2:6) That Bethlehem was David’s home town was important because when the Roman census was commanded by Caesar Augustus, Joseph had to go to Bethlehem because he was descended from David. (Luke 2:1-5; Matthew 1:6-16) This passage also re-iterates the security of the Jews under Jesus’ reign, as was previously described. (4:1-5) 

Micah 5:5-6 The Assyrians are specifically called out, as they were the nation that overran the Northern Kingdom of Israel. The coming Ruler of Israel will raise up shepherds and commanders. The shepherds are to tend God’s flock. The commanders will defeat and destroy His enemies. This doesn’t seem to have happened yet. The Assyrians were defeated by the Babylonians (circa 626-609 BC), but that did not deliver Israel.  

Micah 5:7-9 The Jewish diaspora has lasted over 2,500 years. They dwell among many peoples and nations. The Lord blessed them with intelligence and shrewdness in worldly matters, so that they are prominent among white collar jobs, in politics, in the military. It is sad that they were naive about the consequences of flouting God’s commandments, and reaped accordingly, as the prophets warned them.

Micah 5:10-15 In the day (promised in 5:9) God’s judgment on Assyria will be devastating. This can be likened to the judgment of Babylon prophesied through John on Patmos. (Revelation 18:1-8) Utter destruction. Babylon and Assyria were adjacent nations, but in the last days they will apparently be a single entity. Historic Babylon is an archeological site, so unless it is rebuilt, this probably refers to nations rising in the spirit of ancient Babylon. (Isaiah 14:4-21) The characterization of Assyria here refers to military strength, witchcraft, and idolatry. God’s judgment is also described by John. (Revelation 19:17-21)  

Micah 6

Micah 6:1-2 The Lord calls to the mountains and the foundations of the earth to act as judge and jury in His case against Israel. He is the district attorney bringing charges against the adult delinquents.

Micah 6:3-5 God recounts history. He puts Israel on the stand and questions them in court. How has he burdened them? They had seen His hand at work on their behalf.

• In the Exodus from Egypt, He redeemed them from slavery. (Exodus 12:12-13)
• He sent Moses and siblings to lead them. (Exodus 4:29-31)
• When Balak hired Balaam to curse Israel, He put blessings in Balaam’s mouth. (Numbers 23:11)
• As they entered the promised land, He gave them victory (over Jericho) going from Shittim to Gilgal. (Joshua 2:1, 4:19)

Micah 6:6-7 The Lord now places a rhetorical question before Israel. What offering is appropriate to bring to Him? He asks, seemingly in complete mockery, if the pagan practice of offering the firstborn child as atonement for sin of their own soul is what He wants. And yet we know that is what He commanded Abraham, and that He ultimately offered Jesus for our sins. (Genesis 22:2; Romans 8:29; Colossians 1:15-18)  He is hinting at the mystery of the Atonement as His response to the problem of sin. They wouldn’t understand, and most Jews didn’t even when it happened in front of them, because it is in the spiritual dimension. He pointed out the one-dimensionality of life that ignores the spiritual dimension. And perhaps what is worse, those who go the wrong direction when they do recognize the spiritual dimension.

Micah 6:8 The answer to the rhetorical question above is clearly stated and often quoted. God isn’t looking for legalistic obedience, but hearts like His. It is spiritual modesty, simple to understand but hard to do. Justice and mercy seem antithetical because in a conflict, to show mercy to one person often seems to deny justice to the other. But this command relates to our own actions, in that what we are to do - act justly - is fairness, while what we are to have is strong affection for mercy. This is impossible apart from the empowering of the Holy Spirit. Hence, He lays out this challenge, which is the requirement for those who want to please Him. Allow the Holy Spirit to indwell you so that your actions reflect God’s heart of perfect justice reconciled with a divine desire to show mercy to others.

Micah 6:9-12 There are now a few examples of how the Israelites have not met this challenge. Pay attention! They are not walking humbly with God when they are dishonest and cheat in business dealings - that is not justice. They are violent towards others, and lie and deceive others - that is not mercy. 

Micah 6:13-16 Heed the rod as stated in 6:9. The Lord will allow them to have food shortages or famine. They will be scorned by others and ultimately ruined. This was consummated in 722 BC. 

Micah 7

Micah 7:1-6 The prophet now describes the sad state of affairs in Israel. He likens it to a barren fruit harvest. The day of God’s visitation has come, and the sins that Israel sowed are now bearing full-grown weeds. Rulers demand bribes just to do their job. When the watchman sounds an alarm, there is confusion. They cannot trust each other, even their most intimate friends. Households dissolve in generational strife.

Micah 7:7-10 Micah yet hopes in God to hear and rescue him. He waits for Yeshua, his savior. The Lord will be light to those in darkness. (Psalm 27:1) Jesus was the ultimate light in the darkness. (John 1:4) Micah acknowledges his guilt, but has faith that the Lord will plead his case. (Hebrews 7:25) Micah’s ultimate vindication will be when his enemy sees God rescue him. The one who ridiculed his trust in God will be ashamed and trampled.

Micah 7:11-13 Zion will be rebuilt, and people will come there from around the world. The world will reap what they have sown. Since it appears the world will be devastated by something like nuclear war (Ezekiel 39:6) as a result of their deeds, the survivors will seek the Lord and His people as the source of life. 

Micah 7:14-15 Micah prays for the Lord to take up His role as the good shepherd. (John 10:11 & 14)  The Lord responds in the affirmative. 

Micah 7:16-20 Micah closes with a hymn of worship. The nations (remnant thereof) will be ashamed and fear God. They will recognize His forgiving nature, now that they need His forgiveness. He has pardoned sin from the earliest generations. (Exodus 34:6-7) He delivered Israel from the Egypt of sin with Moses as their leader. They were delivered from death to life. (Exodus 14:27-30) He will be faithful to fulfill His promises to the patriarchs, by blessing their descendants. 

What is the ultimate blessing? Is it getting our doctrine right? Is it perfect obedience to God’s commands? Is it the emotional satisfaction of being vindicated? Is it the internal peace that results from trusting God? I think that what Micah is teaching overall is that the blessing is having a heart like God’s heart, that can only be ours through a relationship with Him, with the Holy Spirit indwelling us. 

Book Review: The War for Middle Earth, by Joseph Loconte

This book puts the pieces together. Having read the Chronicles of Narnia as a youth, and the Hobbit and the Lord of the Rings later, being aware vaguely of the authors of those works history in the early and mid 20th century, I was enthralled to find them woven together with details of the wars. Decades ago I read Winston Churchill’s history of World War II (The Gathering Storm et.seq.), while I was on active duty. Now it is all connected. 

In reading the entire Chronicles of Narnia, the Biblical themes were obvious to me, and to my grandchildren when I read the seven books to them. But the underlying purpose, the theme of this book, was the intention of Lewis and Tolkien to introduce and advocate for the classical traditional values in a way that children would engage and relate to. This grew out of several sources. Both Lewis and Tolkien were World War I veterans, having fought on the ground, seen the carnage, grieved the loss of close friends, and returned home. Both taught at Oxford, the pre-eminent classical liberal arts university in England. Both were devoted Christians. Their lives at Oxford were intertwined far more than both being Inklings who met weekly for beer and debate. Both recognized the moral and spiritual emptiness of the interwar intellectual and cultural mainstream in the West. The upshot of this was their desire to write for the purpose stated above, to introduce and advocate for the classical traditional values in a way that children would engage and relate to.

The bulk of the book ties specific events of World War II to various speeches and writings. Many of Lewis’ well-known works were specific to speeches he gave then or events that occurred, including the Weight of Glory, the Screwtape Letters, Mere Christianity, the Great Divorce, the Four Loves, the Abolition of Man, and the Ransom Trilogy (Out of the Silent Planet et.seq.). One example: the opening scene of the Lion, the Witch, and the Wardrobe, with children being sent to live in the countryside with an elderly professor, was based directly on Lewis’ experience hosting children from London in his house at Oxford during the Battle of Britain. (Portrayed vividly in the movie.) But the reality of evil incarnate, the ability of evil leaders to seduce the common people to turn to it, the worldly power it can muster are all based on the Axis. The events that ensued in the war - the evacuation at Dunkirk, the Blitz, Pearl Harbor, Germany’s occupation of Western Europe, Japan’s occupation of China and Southeast Asia, the Holocaust - all provide a context for what and why Lewis and Tolkien wrote and said what they did. They were trying to influence their immediate peers, the faculty and students at Oxford, that the classics provide the antidote, the inoculation for the nihilism and moral blindness that followed the First World War.

It is important to understand that not all fantasy embodies values, truths, and ideals. Much of modern fantasy is about adventure and rejecting the status quo. But it appeals to young people. Dragons, elves, witches, and so forth were invented millennia ago. So, also, the presence of evil in the world dates back to the garden of Eden, although evil as an entrenched social and political force took a while to appear - perhaps the antediluvian world (Genesis 6:11-12) as the earliest recorded manifestation. The story of Tolkien and Lewis should encourage us to think about our own day, 80 years after World War II, as to how evil has become powerful in a new form, and what approach might be taken to creatively influence our generation to the values and ideals that made civilization good and not evil. Modern technology and media seem the obvious venue, but how can they be used to promote courage, integrity, brotherly love, and self-sacrifice? That is the challenge that Joseph Loconte implicitly gives us.