E456 Navigating The Bible: Nahum

The Lord is a jealous God, filled with The Lord is a jealous God, filled with vengeance and [music] rage. vengeance and [music] rage. vengeance and [music] rage. He takes revenge on all who oppose him He takes revenge on all who oppose him He takes revenge on all who oppose him and continues [music] to rage against and continues [music] to rage against and continues [music] to rage against his enemies. his enemies. his enemies. The Lord is slow to get angry, The Lord is slow to get angry, The Lord is slow to get angry, but his power is great but his power is great but his power is great and he never [music] and he never [music] and he never [music] lets the guilty go unpunished. lets the guilty go unpunished. lets the guilty go unpunished. Nahum [music] chapter 1 verses 2 and 3. >> [music] >> [music] >> The book of Nahum, >> The book of Nahum, >> The book of Nahum, the 34th book of the Old Testament, the 34th book of the Old Testament, the 34th book of the Old Testament, [music] is somewhat a companion to [music] is somewhat a companion to [music] is somewhat a companion to Jonah. Jonah. Jonah. When we read Jonah, we saw God send When we read Jonah, we saw God send When we read Jonah, we saw God send a Jonah to Nineveh to repent of their a Jonah to Nineveh to repent of their a Jonah to Nineveh to repent of their ways and what do you know? ways and what do you know? ways and what do you know? They did. They did. They did. Well, Well, Well, Nahum picks up a little while later Nahum picks up a little while later Nahum picks up a little while later >> [music] >> [music] >> [music] >> and we see Nineveh has gotten back to >> and we see Nineveh has gotten back to >> and we see Nineveh has gotten back to their old ways. their old ways. their old ways. And now Nahum And now Nahum And now Nahum is foretelling God's judgment on is foretelling God's judgment on is foretelling God's judgment on >> [music] >> [music] >> [music] >> Assyria and its capital, >> Assyria and its capital, >> Assyria and its capital, and Nineveh.

and Nineveh. and Nineveh. Nahum isn't long. Nahum isn't long. Nahum isn't long. It's only [music] three chapters. It's only [music] three chapters. It's only [music] three chapters. So, you may be wondering how on earth is So, you may be wondering how on earth is So, you may be wondering how on earth is this episode on Nahum an hour and 20 this episode on Nahum an hour and 20 this episode on Nahum an hour and 20 minutes long? Now, don't let Nahum's length fool you. Now, don't let Nahum's length fool you. >> [music] >> [music] >> [music] >> It is an incredibly rich portrait of who >> It is an incredibly rich portrait of who >> It is an incredibly rich portrait of who God is and specifically God is and specifically God is and specifically about his relationship to evil. about his relationship to evil. about his relationship to evil. So, to help us navigate the book of So, to help us navigate the book of So, to help us navigate the book of Nahum Nahum Nahum is is is Dr. Dr. Dr. Thomas Renz, [music] Thomas Renz, [music] Thomas Renz, [music] a professor of Old Testament and Hebrew a professor of Old Testament and Hebrew a professor of Old Testament and Hebrew at Oak Hill at Oak Hill at Oak Hill Theological [music] College in London Theological [music] College in London Theological [music] College in London and author of a commentary on Nahum. and author of a commentary on Nahum. and author of a commentary on Nahum. And when I tell you that [music] this And when I tell you that [music] this And when I tell you that [music] this conversation was an hour and 20 minutes, conversation was an hour and 20 minutes, conversation was an hour and 20 minutes, it's because it is that it's because it is that it's because it is that good. good. good. Dr. Renz Dr. Renz Dr. Renz takes us so deep into the heart of Nahum takes us so deep into the heart of Nahum takes us so deep into the heart of Nahum that I have no doubt that I have no doubt that I have no doubt that you will deeply that you will deeply that you will deeply deeply enjoy deeply enjoy deeply enjoy what he has to share.

what he has to share. what he has to share. In fact, I I reckon that you can't get a In fact, I I reckon that you can't get a In fact, I I reckon that you can't get a better overview of this book anywhere better overview of this book anywhere better overview of this book anywhere [music] else. [music] else. [music] else. Uh I thoroughly enjoyed uh Uh I thoroughly enjoyed uh Uh I thoroughly enjoyed uh this time with this time with this time with uh Dr. Renz today uh Dr. Renz today uh Dr. Renz today and [music] I know that you will, too. and [music] I know that you will, too. and [music] I know that you will, too. My name is Jason Weiland and this My name is Jason Weiland and this My name is Jason Weiland and this is Doable Discipleship, [music] is Doable Discipleship, [music] is Doable Discipleship, [music] navigating the Bible, navigating the Bible, navigating the Bible, Nahum. All right. I'm joined today by Dr. All right. I'm joined today by Dr. Thomas Renz. Doc uh thank you so much Thomas Renz. Doc uh thank you so much Thomas Renz. Doc uh thank you so much for being here, Thomas. I really for being here, Thomas. I really for being here, Thomas. I really appreciate it as we dive into appreciate it as we dive into appreciate it as we dive into >> Welcome. of Nahum and you know, >> Welcome. of Nahum and you know, >> Welcome. of Nahum and you know, a venture back into Nineveh where you a venture back into Nineveh where you a venture back into Nineveh where you know, know, know, we spent some time there in in Jonah and we spent some time there in in Jonah and we spent some time there in in Jonah and now we get to revisit it. So, thanks for now we get to revisit it. So, thanks for now we get to revisit it. So, thanks for being with us today. being with us today. being with us today. Yeah, you're welcome. Glad to be here. Yeah, you're welcome. Glad to be here. Yeah, you're welcome. Glad to be here. So, as we do with all of these, let's So, as we do with all of these, let's So, as we do with all of these, let's get our bearings. Let's let's let's get our bearings. Let's let's let's get our bearings. Let's let's let's figure out what's going on with the book figure out what's going on with the book figure out what's going on with the book of of of of of of Nahum. W- Nahum. W- Nahum. W- as we've been going through these minor as we've been going through these minor as we've been going through these minor prophets, there are some that are a bit prophets, there are some that are a bit prophets, there are some that are a bit more well-known. We've talked about more well-known. We've talked about more well-known. We've talked about Jonah. We just did Micah. People kind of Jonah. We just did Micah. People kind of Jonah. We just did Micah. People kind of are familiar with those. Nahum is one are familiar with those. Nahum is one are familiar with those. Nahum is one that kind of falls through the cracks a that kind of falls through the cracks a that kind of falls through the cracks a little bit, I think. So, I'm excited to little bit, I think. So, I'm excited to little bit, I think. So, I'm excited to kind of introduce this book to people kind of introduce this book to people kind of introduce this book to people who maybe have never read it before. So, who maybe have never read it before. So, who maybe have never read it before. So, let's start with some of those basic let's start with some of those basic let's start with some of those basic details.

details. details. Do we know who wrote the book of Nahum Do we know who wrote the book of Nahum Do we know who wrote the book of Nahum and when it was written? And then how and when it was written? And then how and when it was written? And then how does knowing these things affect how we does knowing these things affect how we does knowing these things affect how we read the book? read the book? read the book? Yeah, so the subscription mentions Nahum Yeah, so the subscription mentions Nahum Yeah, so the subscription mentions Nahum the Elkoshite which is the Elkoshite which is the Elkoshite which is often interpreted as Nahum who lived in often interpreted as Nahum who lived in often interpreted as Nahum who lived in Elkosh, but we don't actually know of Elkosh, but we don't actually know of Elkosh, but we don't actually know of any place called Elkosh. any place called Elkosh. any place called Elkosh. Uh and some people in Uh and some people in Uh and some people in from the past in the antiquity have from the past in the antiquity have from the past in the antiquity have interpreted as a reference to a clan, interpreted as a reference to a clan, interpreted as a reference to a clan, the Elkoshite family, but we don't know the Elkoshite family, but we don't know the Elkoshite family, but we don't know of any such clan, either. One scholar of any such clan, either. One scholar of any such clan, either. One scholar speculated it was a military rank. speculated it was a military rank. speculated it was a military rank. >> [laughter] >> [laughter] >> [laughter] >> Um so, basically, we don't know uh >> Um so, basically, we don't know uh >> Um so, basically, we don't know uh anything about this Nahum anything about this Nahum anything about this Nahum um other than that he's called a um other than that he's called a um other than that he's called a Elkoshite. Yeah, Nahum itself is a Elkoshite. Yeah, Nahum itself is a Elkoshite. Yeah, Nahum itself is a popular Northwest name popular Northwest name popular Northwest name that relates to the word for comfort. that relates to the word for comfort. that relates to the word for comfort. And Elkosh sounds a bit like it's very And Elkosh sounds a bit like it's very And Elkosh sounds a bit like it's very suggestive of severe God. suggestive of severe God. suggestive of severe God. So, So, So, there have been some people wondering there have been some people wondering there have been some people wondering why this is actually a pen name why this is actually a pen name why this is actually a pen name that hints at the message of the book, that hints at the message of the book, that hints at the message of the book, comfort that comes from a severe God.

comfort that comes from a severe God. comfort that comes from a severe God. It's definitely another case of us being It's definitely another case of us being It's definitely another case of us being asked to focus on the message more than asked to focus on the message more than asked to focus on the message more than a messenger. a messenger. a messenger. Whether Nahum the Elkoshite is his Whether Nahum the Elkoshite is his Whether Nahum the Elkoshite is his actual name or whether that was his pen actual name or whether that was his pen actual name or whether that was his pen name. name. name. The question when it was written is more The question when it was written is more The question when it was written is more important. important. important. The big event Nahum talks about takes The big event Nahum talks about takes The big event Nahum talks about takes place in the second half of the 7th place in the second half of the 7th place in the second half of the 7th century. century. century. And I think I need to set the scene a And I think I need to set the scene a And I think I need to set the scene a little bit for us to understand the little bit for us to understand the little bit for us to understand the significance of that. significance of that. significance of that. In In In 722 BC, 722 BC, 722 BC, the Assyrian Empire had made an end of the Assyrian Empire had made an end of the Assyrian Empire had made an end of the northern kingdom of Israel. the northern kingdom of Israel. the northern kingdom of Israel. And Assyria was still growing in And Assyria was still growing in And Assyria was still growing in strength and power. Two decades later, strength and power. Two decades later, strength and power. Two decades later, Assyrians laid waste to much of Judah, Assyrians laid waste to much of Judah, Assyrians laid waste to much of Judah, southern kingdom. southern kingdom. southern kingdom. And we remember today 701 BC as the year And we remember today 701 BC as the year And we remember today 701 BC as the year in which King Sennacherib had to abort in which King Sennacherib had to abort in which King Sennacherib had to abort his siege of Jerusalem. And that's sort his siege of Jerusalem. And that's sort his siege of Jerusalem. And that's sort of the miraculous deliverance of of the miraculous deliverance of of the miraculous deliverance of Jerusalem, Jerusalem, Jerusalem, which actually seems to have reinforced which actually seems to have reinforced which actually seems to have reinforced a belief among some that Jerusalem was a belief among some that Jerusalem was a belief among some that Jerusalem was impregnable.

impregnable. impregnable. And that God would never allow Jerusalem And that God would never allow Jerusalem And that God would never allow Jerusalem to be conquered. That's a false belief to be conquered. That's a false belief to be conquered. That's a false belief which later prophets had to deal with. which later prophets had to deal with. which later prophets had to deal with. >> Yeah. >> Yeah. >> Yeah. Uh Uh Uh the Lachish reliefs narrate the story of the Lachish reliefs narrate the story of the Lachish reliefs narrate the story of the Assyrian victory over the kingdom of the Assyrian victory over the kingdom of the Assyrian victory over the kingdom of Judah. They are carved were carved Judah. They are carved were carved Judah. They are carved were carved between 700 and 681 BC and decorated the between 700 and 681 BC and decorated the between 700 and 681 BC and decorated the southwest palace of uh Sennacherib in southwest palace of uh Sennacherib in southwest palace of uh Sennacherib in Nineveh, modern Iraq. Nineveh, modern Iraq. Nineveh, modern Iraq. The relief is today in the British The relief is today in the British The relief is today in the British Museum here in London, where I am based. Museum here in London, where I am based. Museum here in London, where I am based. Uh and I've seen it a number of times. Uh and I've seen it a number of times. Uh and I've seen it a number of times. >> [gasps] >> [gasps] >> [gasps] >> Uh there's speculation that it was >> Uh there's speculation that it was >> Uh there's speculation that it was originally meant to depict the originally meant to depict the originally meant to depict the destruction of Jerusalem, destruction of Jerusalem, destruction of Jerusalem, but Sennacherib never succeeded in but Sennacherib never succeeded in but Sennacherib never succeeded in destroying Jerusalem. So, it was renamed destroying Jerusalem. So, it was renamed destroying Jerusalem. So, it was renamed the siege of Lachish. the siege of Lachish. the siege of Lachish. Uh so, we remember it as a glorious Uh so, we remember it as a glorious Uh so, we remember it as a glorious deliverance of Jerusalem at 701, but we deliverance of Jerusalem at 701, but we deliverance of Jerusalem at 701, but we mustn't forget that large parts of Judah mustn't forget that large parts of Judah mustn't forget that large parts of Judah saw destruction, desolation, and saw destruction, desolation, and saw destruction, desolation, and devastation. Yeah. Uh and this happened devastation. Yeah. Uh and this happened devastation. Yeah. Uh and this happened during the reign of Hezekiah, one of the during the reign of Hezekiah, one of the during the reign of Hezekiah, one of the good kings of Judah, good kings of Judah, good kings of Judah, uh who prayed to God and God delivered uh who prayed to God and God delivered uh who prayed to God and God delivered Jerusalem.

Jerusalem. Jerusalem. But Hezekiah was followed by Manasseh, But Hezekiah was followed by Manasseh, But Hezekiah was followed by Manasseh, one of the not-so-good kings, one of the not-so-good kings, one of the not-so-good kings, who was on the throne in Jerusalem for who was on the throne in Jerusalem for who was on the throne in Jerusalem for four decades. four decades. four decades. And pretty much in the middle And pretty much in the middle And pretty much in the middle of Manasseh's reign, of Manasseh's reign, of Manasseh's reign, the Assyrians managed to conquer even the Assyrians managed to conquer even the Assyrians managed to conquer even Thebes, the capital in Upper Egypt, in Thebes, the capital in Upper Egypt, in Thebes, the capital in Upper Egypt, in the south of Egypt. the south of Egypt. the south of Egypt. Uh so, Assyria was at the height of its Uh so, Assyria was at the height of its Uh so, Assyria was at the height of its power. power. power. Nahum 3:8 looks back to that event, to Nahum 3:8 looks back to that event, to Nahum 3:8 looks back to that event, to the fall of Thebes in, say, 664 or 663 the fall of Thebes in, say, 664 or 663 the fall of Thebes in, say, 664 or 663 BC. BC. BC. It asks, "Are you any better than the It asks, "Are you any better than the It asks, "Are you any better than the city of Thebes, situated on the Nile city of Thebes, situated on the Nile city of Thebes, situated on the Nile River, surrounded by water? She was River, surrounded by water? She was River, surrounded by water? She was protected by the river on all sides, protected by the river on all sides, protected by the river on all sides, walled in by water. Ethiopia and the walled in by water. Ethiopia and the walled in by water. Ethiopia and the land of Egypt gave unlimited assistance. land of Egypt gave unlimited assistance. land of Egypt gave unlimited assistance. The nations of Put and Libya were among The nations of Put and Libya were among The nations of Put and Libya were among her allies. Yet, Thebes fell her allies. Yet, Thebes fell her allies. Yet, Thebes fell and her people were led away as and her people were led away as and her people were led away as captives. Her babies were dashed to captives. Her babies were dashed to captives. Her babies were dashed to death against the stones of the streets.

death against the stones of the streets. death against the stones of the streets. Soldiers threw dice to get Egyptian Soldiers threw dice to get Egyptian Soldiers threw dice to get Egyptian officers as servants. All their leaders officers as servants. All their leaders officers as servants. All their leaders were bound in chains. And you, Nineveh, were bound in chains. And you, Nineveh, were bound in chains. And you, Nineveh, will also stagger like a drunkard. You will also stagger like a drunkard. You will also stagger like a drunkard. You will hide for fear of the attacking will hide for fear of the attacking will hide for fear of the attacking enemy." enemy." enemy." So, that kind of questions tells us that So, that kind of questions tells us that So, that kind of questions tells us that the book of Nahum is looking back to the the book of Nahum is looking back to the the book of Nahum is looking back to the fall of Thebes. That's has already fall of Thebes. That's has already fall of Thebes. That's has already happened. happened. happened. Therefore, Therefore, Therefore, the book must be after 664 or 663 BC. the book must be after 664 or 663 BC. the book must be after 664 or 663 BC. And it seems to anticipate the fall of And it seems to anticipate the fall of And it seems to anticipate the fall of Nineveh in 612 BC. Nineveh in 612 BC. Nineveh in 612 BC. Fact, however, the book of Nahum speaks Fact, however, the book of Nahum speaks Fact, however, the book of Nahum speaks so vividly and powerfully about the so vividly and powerfully about the so vividly and powerfully about the downfall of Nineveh that some readers downfall of Nineveh that some readers downfall of Nineveh that some readers have thought that the author must have have thought that the author must have have thought that the author must have been an eyewitness been an eyewitness been an eyewitness or that the book is based on soldier or that the book is based on soldier or that the book is based on soldier songs. songs. songs. Many detect some joyful elation in the Many detect some joyful elation in the Many detect some joyful elation in the detailed and rhythmic description of the detailed and rhythmic description of the detailed and rhythmic description of the city's fate, while others believe that city's fate, while others believe that city's fate, while others believe that the poet's stark realism with its horrid the poet's stark realism with its horrid the poet's stark realism with its horrid images of war makes for good anti-war images of war makes for good anti-war images of war makes for good anti-war poetry.

poetry. poetry. >> [clears throat] >> [clears throat] >> [clears throat] >> Now, I believe that this testifies to >> Now, I believe that this testifies to >> Now, I believe that this testifies to the rhetorical abilities of the author. the rhetorical abilities of the author. the rhetorical abilities of the author. He is one of the top three poets of the He is one of the top three poets of the He is one of the top three poets of the Bible. But he was not, in fact, witnessing the But he was not, in fact, witnessing the event or looking back to it. Sure. He event or looking back to it. Sure. He event or looking back to it. Sure. He was working from great imagination and was working from great imagination and was working from great imagination and inspiration. He devised pictures of inspiration. He devised pictures of inspiration. He devised pictures of Nineveh's end at an earlier time when Nineveh's end at an earlier time when Nineveh's end at an earlier time when the Assyrians were still very much in the Assyrians were still very much in the Assyrians were still very much in control of affairs. control of affairs. control of affairs. So, Nahum 1:12 describes the Assyrians So, Nahum 1:12 describes the Assyrians So, Nahum 1:12 describes the Assyrians as completely at ease as completely at ease as completely at ease >> [clears throat] >> [clears throat] >> [clears throat] >> and, you know, numerous. >> and, you know, numerous. >> and, you know, numerous. The King James version says, "Though The King James version says, "Though The King James version says, "Though they be quiet and likewise many." they be quiet and likewise many." they be quiet and likewise many." Uh the NRSV renders it as "They are at Uh the NRSV renders it as "They are at Uh the NRSV renders it as "They are at full strength and many The New Living full strength and many The New Living full strength and many The New Living Translation only has seemed to many Translation only has seemed to many Translation only has seemed to many allies. But the idea is that the allies. But the idea is that the allies. But the idea is that the Assyrians are still very much in Assyrians are still very much in Assyrians are still very much in control. So they had conquered the city of So they had conquered the city of Thebes. Thebes. Thebes. Thebes had however recovered after a few Thebes had however recovered after a few Thebes had however recovered after a few years and Egypt regained strength over a years and Egypt regained strength over a years and Egypt regained strength over a while and during the reign of Josiah, while and during the reign of Josiah, while and during the reign of Josiah, another good king over Judah, another good king over Judah, another good king over Judah, Egypt was able to claim ever greater Egypt was able to claim ever greater Egypt was able to claim ever greater control of the kind of Syria Palestine control of the kind of Syria Palestine control of the kind of Syria Palestine area apparently with a tacit or maybe area apparently with a tacit or maybe area apparently with a tacit or maybe even explicit approval of the Assyrians even explicit approval of the Assyrians even explicit approval of the Assyrians who were too busy on the um who were too busy on the um who were too busy on the um eastern front to deal with the eastern front to deal with the eastern front to deal with the consolidating their power in the west.

consolidating their power in the west. consolidating their power in the west. So I reckon the book comes from before So I reckon the book comes from before So I reckon the book comes from before the Assyrians had lost control over that the Assyrians had lost control over that the Assyrians had lost control over that area. So between 660 and 630 BC. Mhm. area. So between 660 and 630 BC. Mhm. area. So between 660 and 630 BC. Mhm. And this affects our reading. And this affects our reading. And this affects our reading. Because it means that the readers Nahum Because it means that the readers Nahum Because it means that the readers Nahum had in mind were still very much in the had in mind were still very much in the had in mind were still very much in the thrall and fear of Nineveh. Mhm. thrall and fear of Nineveh. Mhm. thrall and fear of Nineveh. Mhm. Suffering under the oppressive rule Suffering under the oppressive rule Suffering under the oppressive rule of the Assyrians. of the Assyrians. of the Assyrians. And the question asked in chapter 1 And the question asked in chapter 1 And the question asked in chapter 1 verse 9 is critical here. verse 9 is critical here. verse 9 is critical here. Perhaps unfortunately for us it can be Perhaps unfortunately for us it can be Perhaps unfortunately for us it can be read in two different ways. read in two different ways. read in two different ways. Many translations read it as a Many translations read it as a Many translations read it as a rhetorical question that's addressed to rhetorical question that's addressed to rhetorical question that's addressed to the Assyrians. the Assyrians. the Assyrians. So for example in the New Living So for example in the New Living So for example in the New Living Translation, "Why are you scheming Translation, "Why are you scheming Translation, "Why are you scheming against the Lord?" against the Lord?" against the Lord?" But I think Nahum is in fact challenging But I think Nahum is in fact challenging But I think Nahum is in fact challenging the people of his own country. the people of his own country. the people of his own country. I translate the verse as, "What do you I translate the verse as, "What do you I translate the verse as, "What do you ponder concerning Yahweh, concerning the ponder concerning Yahweh, concerning the ponder concerning Yahweh, concerning the Lord?" Mhm. He is making a full end.

Lord?" Mhm. He is making a full end. Lord?" Mhm. He is making a full end. Distress will not arise a second time. Distress will not arise a second time. Distress will not arise a second time. The King James Version perhaps allows The King James Version perhaps allows The King James Version perhaps allows for either. "What do you imagine against for either. "What do you imagine against for either. "What do you imagine against the Lord?" The point is that the the Lord?" The point is that the the Lord?" The point is that the challenge goes to the readers. "What are challenge goes to the readers. "What are challenge goes to the readers. "What are your thoughts about the Lord?" your thoughts about the Lord?" your thoughts about the Lord?" "How does God feature in your "How does God feature in your "How does God feature in your imagination?" Yeah. imagination?" Yeah. imagination?" Yeah. There was a song in my childhood that There was a song in my childhood that There was a song in my childhood that laments that we have made God small. laments that we have made God small. laments that we have made God small. Mhm. All the so many other things become Mhm. All the so many other things become Mhm. All the so many other things become big in our imagination, big in our imagination, big in our imagination, so important. And so God becomes small so important. And so God becomes small so important. And so God becomes small to us. Nahum challenges that. "What are to us. Nahum challenges that. "What are to us. Nahum challenges that. "What are your thoughts about the Lord?" Yeah. your thoughts about the Lord?" Yeah. your thoughts about the Lord?" Yeah. "Why do you have such a small picture of "Why do you have such a small picture of "Why do you have such a small picture of God? God? God? Why are you so afraid of Nineveh?" Mhm. Why are you so afraid of Nineveh?" Mhm. Why are you so afraid of Nineveh?" Mhm. That's the context in which the book is That's the context in which the book is That's the context in which the book is written, I think. written, I think. written, I think. Yeah, that verse definitely hearkens a Yeah, that verse definitely hearkens a Yeah, that verse definitely hearkens a Tozer's quote to mind, right? What do Tozer's quote to mind, right? What do Tozer's quote to mind, right? What do you think about God is most important you think about God is most important you think about God is most important thing about you. And that's the question thing about you. And that's the question thing about you. And that's the question is is is what are you thinking about God and how what are you thinking about God and how what are you thinking about God and how and and why is it eliciting this fear of and and why is it eliciting this fear of and and why is it eliciting this fear of this place? Is your God that small? Kind this place? Is your God that small? Kind this place? Is your God that small? Kind of idea. So of idea. So of idea. So I just to help the listener who has been I just to help the listener who has been I just to help the listener who has been tracking through these minor prophet tracking through these minor prophet tracking through these minor prophet books with us, where does this fit in in books with us, where does this fit in in books with us, where does this fit in in relation to what we've read from Jonah?

relation to what we've read from Jonah? relation to what we've read from Jonah? So we are a good few years later from So we are a good few years later from So we are a good few years later from Jonah. Yeah. Jonah. Yeah. Jonah. Yeah. Um Jonah is set Um Jonah is set Um Jonah is set at a time when in fact Nineveh wasn't at a time when in fact Nineveh wasn't at a time when in fact Nineveh wasn't even a capital of the Assyrian empire. even a capital of the Assyrian empire. even a capital of the Assyrian empire. And the Assyrians hadn't committed half And the Assyrians hadn't committed half And the Assyrians hadn't committed half the evil and oppression that they had the evil and oppression that they had the evil and oppression that they had committed by the time Nahum comes committed by the time Nahum comes committed by the time Nahum comes around. around. around. And depicts And depicts And depicts um um um an opportunity for Nineveh to turn away an opportunity for Nineveh to turn away an opportunity for Nineveh to turn away from evil Mhm. from evil Mhm. from evil Mhm. and repent and so be spared God's and repent and so be spared God's and repent and so be spared God's judgment. judgment. judgment. And we know from Nahum and you know from And we know from Nahum and you know from And we know from Nahum and you know from history that this repentance history that this repentance history that this repentance >> And yet. >> And yet. >> And yet. >> [laughter] >> [laughter] >> [laughter] >> Whatever repentance there was was pretty >> Whatever repentance there was was pretty >> Whatever repentance there was was pretty short-lived. short-lived. short-lived. >> Yeah. >> Yeah. >> Yeah. And wasn't a guarantee that nothing And wasn't a guarantee that nothing And wasn't a guarantee that nothing would ever happen to them. would ever happen to them. would ever happen to them. So I think both Jonah and Nahum speak So I think both Jonah and Nahum speak So I think both Jonah and Nahum speak about the end of evil. Mhm. And the end about the end of evil. Mhm. And the end about the end of evil. Mhm. And the end of evil can come through repentance of evil can come through repentance of evil can come through repentance as in Jonah or it can come through as in Jonah or it can come through as in Jonah or it can come through destruction Yeah. as in Nahum. destruction Yeah. as in Nahum. destruction Yeah. as in Nahum. Mhm. Mhm. Mhm. Yeah, I think that's that's an Yeah, I think that's that's an Yeah, I think that's that's an important point. And again, it's one important point. And again, it's one important point. And again, it's one that's often left out of the children's that's often left out of the children's that's often left out of the children's storybooks about Jonah. As you're storybooks about Jonah. As you're storybooks about Jonah. As you're reading you're and he went to Nineveh reading you're and he went to Nineveh reading you're and he went to Nineveh and then you add and then it didn't go and then you add and then it didn't go and then you add and then it didn't go well after that.

well after that. well after that. >> [laughter] >> [laughter] >> [laughter] >> Um okay, so that's a great way to set >> Um okay, so that's a great way to set >> Um okay, so that's a great way to set the stage for what is happening the stage for what is happening the stage for what is happening um as Nahum is is giving this message um as Nahum is is giving this message um as Nahum is is giving this message from God. So so that's incredibly from God. So so that's incredibly from God. So so that's incredibly helpful. So helpful. So helpful. So let me give you perhaps the harder let me give you perhaps the harder let me give you perhaps the harder challenge of trying to describe the book challenge of trying to describe the book challenge of trying to describe the book of Nahum in one sentence. of Nahum in one sentence. of Nahum in one sentence. A question like that is always a A question like that is always a A question like that is always a challenge for all biblical books. challenge for all biblical books. challenge for all biblical books. >> And it usually is, [laughter] yeah. But >> And it usually is, [laughter] yeah. But >> And it usually is, [laughter] yeah. But it is easier for Nahum than for others. it is easier for Nahum than for others. it is easier for Nahum than for others. Because Nahum is pretty single-minded. Because Nahum is pretty single-minded. Because Nahum is pretty single-minded. I've had many of these interviews where I've had many of these interviews where I've had many of these interviews where the person gave a quite the run-on the person gave a quite the run-on the person gave a quite the run-on sentence in order to get everything in. sentence in order to get everything in. sentence in order to get everything in. I get it. I get it. I get it. >> [laughter] >> [laughter] >> [laughter] >> So I think it is a bit easier with >> So I think it is a bit easier with >> So I think it is a bit easier with Nahum. We can say that Nahum announces Nahum. We can say that Nahum announces Nahum. We can say that Nahum announces the destruction of Nineveh and the end the destruction of Nineveh and the end the destruction of Nineveh and the end of the Assyrian empire of the Assyrian empire of the Assyrian empire as an instance of God's inevitable as an instance of God's inevitable as an instance of God's inevitable [clears throat] and decisive action [clears throat] and decisive action [clears throat] and decisive action against evil. Mhm. Providing comfort to against evil. Mhm. Providing comfort to against evil. Mhm. Providing comfort to the oppressed the oppressed the oppressed Mhm. affirming that no force, no Mhm. affirming that no force, no Mhm. affirming that no force, no opponent can stand against God.

opponent can stand against God. opponent can stand against God. Mhm. Mhm. Mhm. That really like it really paints the That really like it really paints the That really like it really paints the picture of this is God's picture of this is God's picture of this is God's is this is God saying no more of this. is this is God saying no more of this. is this is God saying no more of this. He's reached that you know it's at that He's reached that you know it's at that He's reached that you know it's at that point especially with what was going on point especially with what was going on point especially with what was going on with Assyria which we're going to get with Assyria which we're going to get with Assyria which we're going to get into a more I'm sure. So let's talk into a more I'm sure. So let's talk into a more I'm sure. So let's talk about then the trajectory of the book. about then the trajectory of the book. about then the trajectory of the book. What is happening from chapter 1 through What is happening from chapter 1 through What is happening from chapter 1 through the end of chapter 3? the end of chapter 3? the end of chapter 3? Yeah, so I must draw attention first to Yeah, so I must draw attention first to Yeah, so I must draw attention first to the superscription. Yeah. Because it the superscription. Yeah. Because it the superscription. Yeah. Because it comes in two parts. comes in two parts. comes in two parts. The New Living Translation makes it The New Living Translation makes it The New Living Translation makes it easier for us by combining the two. This easier for us by combining the two. This easier for us by combining the two. This message concerning Nineveh came as a message concerning Nineveh came as a message concerning Nineveh came as a vision to Nahum who lived in Elkosh. vision to Nahum who lived in Elkosh. vision to Nahum who lived in Elkosh. More literally the text reads, "A More literally the text reads, "A More literally the text reads, "A message or pronouncement concerning message or pronouncement concerning message or pronouncement concerning Nineveh, Nineveh, Nineveh, the scroll or document of a revelation the scroll or document of a revelation the scroll or document of a revelation to Nahum the Elkoshite." to Nahum the Elkoshite." to Nahum the Elkoshite." I mention this because it's rather odd I mention this because it's rather odd I mention this because it's rather odd to have two superscriptions. Mhm. to have two superscriptions. Mhm. to have two superscriptions. Mhm. And it's also unusual that a And it's also unusual that a And it's also unusual that a superscription highlights the written superscription highlights the written superscription highlights the written nature of the revelation, the scroll, nature of the revelation, the scroll, nature of the revelation, the scroll, the book of a revelation to Nahum the the book of a revelation to Nahum the the book of a revelation to Nahum the Elkoshite. So it primes us to think to Elkoshite. So it primes us to think to Elkoshite. So it primes us to think to pay close attention to its literary pay close attention to its literary pay close attention to its literary nature, I think.

nature, I think. nature, I think. And it allows us even if you want to to And it allows us even if you want to to And it allows us even if you want to to read the superscription as the beginning read the superscription as the beginning read the superscription as the beginning of the poem because Hebrew poems most of the poem because Hebrew poems most of the poem because Hebrew poems most often come in paired lines and we have a often come in paired lines and we have a often come in paired lines and we have a paired superscription. paired superscription. paired superscription. And this is what one Dutch scholar did And this is what one Dutch scholar did And this is what one Dutch scholar did and he observed that if you take the and he observed that if you take the and he observed that if you take the last four letters last four letters last four letters of the first four lines of the book, of the first four lines of the book, of the first four lines of the book, it spells the divine name. Mhm. it spells the divine name. Mhm. it spells the divine name. Mhm. Which is pretty cool given that the Which is pretty cool given that the Which is pretty cool given that the actual poem beginning in verse 2 draws actual poem beginning in verse 2 draws actual poem beginning in verse 2 draws on Exodus 34:6-7. on Exodus 34:6-7. on Exodus 34:6-7. >> Yeah. >> Yeah. >> Yeah. Which is a a very important passage also Which is a a very important passage also Which is a a very important passage also quoted in Jonah and Micah and other quoted in Jonah and Micah and other quoted in Jonah and Micah and other places. places. places. >> [gasps] >> [gasps] >> [gasps] >> Um and it's a rare passage in which >> Um and it's a rare passage in which >> Um and it's a rare passage in which for example the New Living Translation for example the New Living Translation for example the New Living Translation actually uses the divine name in the actually uses the divine name in the actually uses the divine name in the translation. And for obvious reasons I translation. And for obvious reasons I translation. And for obvious reasons I want to read that passage, maybe verses want to read that passage, maybe verses want to read that passage, maybe verses 5 to 8. 5 to 8. 5 to 8. Then the Lord Lord with Then the Lord Lord with Then the Lord Lord with use of small capitals use of small capitals use of small capitals came down in a cloud and stood there came down in a cloud and stood there came down in a cloud and stood there with him, that is Moses, and he called with him, that is Moses, and he called with him, that is Moses, and he called out his own name, Yahweh.

out his own name, Yahweh. out his own name, Yahweh. And then the And then the And then the and NLT has a footnote, "Yahweh is a and NLT has a footnote, "Yahweh is a and NLT has a footnote, "Yahweh is a transliteration of the proper name." transliteration of the proper name." transliteration of the proper name." Mhm. Yeah. Mhm. Yeah. Mhm. Yeah. Which is usually rendered in most Which is usually rendered in most Which is usually rendered in most English Bibles, also the NLT, as the English Bibles, also the NLT, as the English Bibles, also the NLT, as the Lord with small capitals. Mhm. So the Lord with small capitals. Mhm. So the Lord with small capitals. Mhm. So the Lord again, Yahweh, passed in front of Lord again, Yahweh, passed in front of Lord again, Yahweh, passed in front of Moses calling out, "Yahweh, the Lord or Moses calling out, "Yahweh, the Lord or Moses calling out, "Yahweh, the Lord or Yahweh Yahweh, Mhm. Yahweh Yahweh, Mhm. Yahweh Yahweh, Mhm. the God of compassion and mercy, the God of compassion and mercy, the God of compassion and mercy, I am slow to anger and filled with I am slow to anger and filled with I am slow to anger and filled with unfailing love and faithfulness. unfailing love and faithfulness. unfailing love and faithfulness. I lavish unfailing love to a thousand I lavish unfailing love to a thousand I lavish unfailing love to a thousand generations. generations. generations. I forgive iniquity, rebellion, and sin I forgive iniquity, rebellion, and sin I forgive iniquity, rebellion, and sin emphasized in Jonah of course. Mhm. emphasized in Jonah of course. Mhm. emphasized in Jonah of course. Mhm. But I do not excuse the guilty But I do not excuse the guilty But I do not excuse the guilty emphasized in Nahum. emphasized in Nahum. emphasized in Nahum. I lay the sins of the parents upon their I lay the sins of the parents upon their I lay the sins of the parents upon their children and grandchildren. The entire children and grandchildren. The entire children and grandchildren. The entire family is affected even children in the family is affected even children in the family is affected even children in the third and fourth generations. third and fourth generations. third and fourth generations. Moses immediately threw himself to the Moses immediately threw himself to the Moses immediately threw himself to the ground and worshipped.

ground and worshipped. ground and worshipped. So in Exodus 34, So in Exodus 34, So in Exodus 34, God spells out what it means to be God spells out what it means to be God spells out what it means to be Yahweh. Yahweh. Yahweh. And here at the beginning of Nahum we And here at the beginning of Nahum we And here at the beginning of Nahum we have a poem that quotes this passage and have a poem that quotes this passage and have a poem that quotes this passage and speaks about who Yahweh, who the Lord speaks about who Yahweh, who the Lord speaks about who Yahweh, who the Lord is. is. is. And the last four letters of the first And the last four letters of the first And the last four letters of the first four lines spell Nahum. four lines spell Nahum. four lines spell Nahum. >> [laughter] >> [laughter] >> [laughter] >> I think that this is pretty cool and >> I think that this is pretty cool and >> I think that this is pretty cool and hardly accidental because it gets hardly accidental because it gets hardly accidental because it gets better. Yeah. better. Yeah. better. Yeah. It gets better. It gets better. It gets better. The first letters The first letters The first letters of the first three lines of the actual of the first three lines of the actual of the first three lines of the actual poem poem poem spell the Hebrew word for I. Mhm. spell the Hebrew word for I. Mhm. spell the Hebrew word for I. Mhm. So if you take that together So if you take that together So if you take that together >> Yeah, yeah. in Hebrew you get a full >> Yeah, yeah. in Hebrew you get a full >> Yeah, yeah. in Hebrew you get a full sentence because the the M is not sentence because the the M is not sentence because the the M is not usually expressed. It's so it translates usually expressed. It's so it translates usually expressed. It's so it translates in English as I am Yahweh. Mhm. I am the in English as I am Yahweh. Mhm. I am the in English as I am Yahweh. Mhm. I am the Lord. Wow. Lord. Wow. Lord. Wow. Um so I think that Dutch scholar was Um so I think that Dutch scholar was Um so I think that Dutch scholar was onto something. onto something. onto something. >> [laughter] >> [laughter] >> [laughter] >> It's a very carefully constructed book. >> It's a very carefully constructed book. >> It's a very carefully constructed book. And the opening poem speaks about who And the opening poem speaks about who And the opening poem speaks about who God is. Mhm.

There's something else that should be There's something else that should be said about the opening poem. said about the opening poem. said about the opening poem. Once we start with the quotation from Once we start with the quotation from Once we start with the quotation from Exodus 34, Exodus 34, Exodus 34, the opening of the lines of the poem go the opening of the lines of the poem go the opening of the lines of the poem go through the first half of the alphabet through the first half of the alphabet through the first half of the alphabet in a very subtle way. in a very subtle way. in a very subtle way. Now many of our listeners will probably Now many of our listeners will probably Now many of our listeners will probably know that there are a number of such know that there are a number of such know that there are a number of such alphabetic poems in the Hebrew Bible in alphabetic poems in the Hebrew Bible in alphabetic poems in the Hebrew Bible in the Old Testament. Most of the poems in the Old Testament. Most of the poems in the Old Testament. Most of the poems in the book of Lamentations follow that the book of Lamentations follow that the book of Lamentations follow that device and the longest such poem is of device and the longest such poem is of device and the longest such poem is of course Psalm 119. Sure. Where we have course Psalm 119. Sure. Where we have course Psalm 119. Sure. Where we have eight lines for each letter of the eight lines for each letter of the eight lines for each letter of the alphabet. Mhm. alphabet. Mhm. alphabet. Mhm. What's different here is that only half What's different here is that only half What's different here is that only half the alphabet is used. the alphabet is used. the alphabet is used. And there there's some manipulation that And there there's some manipulation that And there there's some manipulation that hides the alphabetic structure. hides the alphabetic structure. hides the alphabetic structure. So on one occasion for example, there's So on one occasion for example, there's So on one occasion for example, there's another word that comes before the word another word that comes before the word another word that comes before the word we expect with the letter and that word we expect with the letter and that word we expect with the letter and that word says before. Mhm. says before. Mhm. says before. Mhm. >> [clears throat] >> [clears throat] >> [clears throat] >> Yeah. >> Yeah. >> Yeah. Hint maybe Hint maybe Hint maybe and but it is and but it is and but it is hidden hidden hidden >> [clears throat] >> [clears throat] >> [clears throat] >> so carefully hidden in some ways that >> so carefully hidden in some ways that >> so carefully hidden in some ways that some scholars argue it's not actually some scholars argue it's not actually some scholars argue it's not actually there. They think it's just a there. They think it's just a there. They think it's just a coincidence that it looks like an coincidence that it looks like an coincidence that it looks like an alphabetic poem in a number of ways.

alphabetic poem in a number of ways. alphabetic poem in a number of ways. Mhm. But I argue in an essay published Mhm. But I argue in an essay published Mhm. But I argue in an essay published in the Journal of Hebrew Scriptures that in the Journal of Hebrew Scriptures that in the Journal of Hebrew Scriptures that it is perfectly broken [clears throat] it is perfectly broken [clears throat] it is perfectly broken [clears throat] acrostic. acrostic. acrostic. Which is to say that it's imperfection Which is to say that it's imperfection Which is to say that it's imperfection is deliberate and makes an important is deliberate and makes an important is deliberate and makes an important point. point. point. That's I think a perfectly important That's I think a perfectly important That's I think a perfectly important point. Mhm. point. Mhm. point. Mhm. We can look at it from two sides. We can look at it from two sides. We can look at it from two sides. An acrostic going through the alphabet An acrostic going through the alphabet An acrostic going through the alphabet is a way of speaking of order, ordering is a way of speaking of order, ordering is a way of speaking of order, ordering your thoughts and and reflecting on your thoughts and and reflecting on your thoughts and and reflecting on order in the world order in the world order in the world and that's why it's used in Lamentations and that's why it's used in Lamentations and that's why it's used in Lamentations because it's such a chaos because it's such a chaos because it's such a chaos of emotions that this helps to put some of emotions that this helps to put some of emotions that this helps to put some order into it. order into it. order into it. It's used in Psalm 119 because God's It's used in Psalm 119 because God's It's used in Psalm 119 because God's word God's law is so beautiful, such a word God's law is so beautiful, such a word God's law is so beautiful, such a beautiful order that this is reflected beautiful order that this is reflected beautiful order that this is reflected in the poetry. The brokenness here in Nahum, the The brokenness here in Nahum, the irregularities irregularities irregularities suggest to us that God's good order for suggest to us that God's good order for suggest to us that God's good order for the world has been broken. Mhm.

the world has been broken. Mhm. the world has been broken. Mhm. The Assyrians have imposed their own The Assyrians have imposed their own The Assyrians have imposed their own order which is no proper wholesome order order which is no proper wholesome order order which is no proper wholesome order at all. That's one way of looking at it. at all. That's one way of looking at it. at all. That's one way of looking at it. >> Mhm. >> Mhm. >> Mhm. We can also look at it from the other We can also look at it from the other We can also look at it from the other side that everything looks like chaos side that everything looks like chaos side that everything looks like chaos cuz the Assyrians are in charge now. Yet cuz the Assyrians are in charge now. Yet cuz the Assyrians are in charge now. Yet in the midst of it we still see traces in the midst of it we still see traces in the midst of it we still see traces of God's good order. of God's good order. of God's good order. This alphabetic acrostic God's good This alphabetic acrostic God's good This alphabetic acrostic God's good order is order is order is just beneath the surface. It's hidden just beneath the surface. It's hidden just beneath the surface. It's hidden but it is discernable if you pay close but it is discernable if you pay close but it is discernable if you pay close attention. Mhm. attention. Mhm. attention. Mhm. So the first poem So the first poem So the first poem spends some time on it because that's spends some time on it because that's spends some time on it because that's the theological foundation of the book. the theological foundation of the book. the theological foundation of the book. Mhm. Which then gets applied Mhm. Which then gets applied Mhm. Which then gets applied specifically to Nineveh. So that whole specifically to Nineveh. So that whole specifically to Nineveh. So that whole first poem doesn't say anything about first poem doesn't say anything about first poem doesn't say anything about Nineveh. Nineveh. Nineveh. It's a chapter about God and God's It's a chapter about God and God's It's a chapter about God and God's enemies and those who seek refuge in enemies and those who seek refuge in enemies and those who seek refuge in God. God. God. But then we progress from that to the But then we progress from that to the But then we progress from that to the declaration concerning Nineveh and a declaration concerning Nineveh and a declaration concerning Nineveh and a vivid portrayal of the fall of Nineveh vivid portrayal of the fall of Nineveh vivid portrayal of the fall of Nineveh and a final pronouncement. and a final pronouncement. and a final pronouncement. The superscription of the book is The superscription of the book is The superscription of the book is followed by this poem which is exposited followed by this poem which is exposited followed by this poem which is exposited or has its highlight in verse seven, or has its highlight in verse seven, or has its highlight in verse seven, "The Lord is good, a strong refuge when "The Lord is good, a strong refuge when "The Lord is good, a strong refuge when trouble comes."

trouble comes." trouble comes." And then it's exposited in verses nine And then it's exposited in verses nine And then it's exposited in verses nine and 10 with that question, "So what do and 10 with that question, "So what do and 10 with that question, "So what do you think about God?" Yeah. Having heard you think about God?" Yeah. Having heard you think about God?" Yeah. Having heard that poem. that poem. that poem. And that leads in verse 11 to an And that leads in verse 11 to an And that leads in verse 11 to an accusation which somewhat surprisingly accusation which somewhat surprisingly accusation which somewhat surprisingly the New Living Translation renders as a the New Living Translation renders as a the New Living Translation renders as a question. I think it's the only question. I think it's the only question. I think it's the only translation to do so. translation to do so. translation to do so. The NIV for example has "From you The NIV for example has "From you The NIV for example has "From you Nineveh." Nineveh is not actually in the Nineveh." Nineveh is not actually in the Nineveh." Nineveh is not actually in the Hebrew text but Nineveh is implied. Hebrew text but Nineveh is implied. Hebrew text but Nineveh is implied. "From you Nineveh has one come forth who "From you Nineveh has one come forth who "From you Nineveh has one come forth who plots evil against the Lord and devises plots evil against the Lord and devises plots evil against the Lord and devises wicked plans." That's the accusation. wicked plans." That's the accusation. wicked plans." That's the accusation. "From you Nineveh has someone come forth "From you Nineveh has someone come forth "From you Nineveh has someone come forth who plots evil against the Lord who plots evil against the Lord who plots evil against the Lord and devises wicked plans." and devises wicked plans." and devises wicked plans." And this leads to a verdict in two And this leads to a verdict in two And this leads to a verdict in two parts. parts. parts. Verse 12 is what the Lord says, Verse 12 is what the Lord says, Verse 12 is what the Lord says, spells out the verdict with regard to spells out the verdict with regard to spells out the verdict with regard to its consequences for Judah. its consequences for Judah. its consequences for Judah. And verse 14 and this is what the Lord And verse 14 and this is what the Lord And verse 14 and this is what the Lord says, spells out the command concerning says, spells out the command concerning says, spells out the command concerning the king of Nineveh. It's actually the king of Nineveh. It's actually the king of Nineveh. It's actually singular here.

singular here. singular here. Which we see in the King James version Which we see in the King James version Which we see in the King James version with its thee, thy and thou. with its thee, thy and thou. with its thee, thy and thou. So it's it's a decision about the king So it's it's a decision about the king So it's it's a decision about the king of Nineveh specifically who stands in of Nineveh specifically who stands in of Nineveh specifically who stands in for the Assyrians and the chapter ends for the Assyrians and the chapter ends for the Assyrians and the chapter ends with the with the with the well-known announcement of deliverance, well-known announcement of deliverance, well-known announcement of deliverance, "Look, a messenger is coming over the "Look, a messenger is coming over the "Look, a messenger is coming over the mountain mountain mountain with good news. He's bringing a message with good news. He's bringing a message with good news. He's bringing a message of peace." And well I might come back to of peace." And well I might come back to of peace." And well I might come back to that first later on. that first later on. that first later on. Then chapter two presents dramatic Then chapter two presents dramatic Then chapter two presents dramatic poetic images of Nineveh's fall. poetic images of Nineveh's fall. poetic images of Nineveh's fall. We witness the approach of the attacker, We witness the approach of the attacker, We witness the approach of the attacker, the panic inside the city, the breach of the panic inside the city, the breach of the panic inside the city, the breach of the defenses and the aftermath. the defenses and the aftermath. the defenses and the aftermath. But sometimes ambiguity about who is But sometimes ambiguity about who is But sometimes ambiguity about who is attacking and who is defending which is attacking and who is defending which is attacking and who is defending which is I think deliberately reflecting the I think deliberately reflecting the I think deliberately reflecting the chaos of war. chaos of war. chaos of war. And the unit concludes with ridicule And the unit concludes with ridicule And the unit concludes with ridicule over the king of Nineveh in verses 11 over the king of Nineveh in verses 11 over the king of Nineveh in verses 11 and 12 using lion imagery and 12 using lion imagery and 12 using lion imagery because lion imagery was very popular because lion imagery was very popular because lion imagery was very popular with the Assyrians. with the Assyrians. with the Assyrians. And then a prophetic declaration of And then a prophetic declaration of And then a prophetic declaration of complete destruction at the end complete destruction at the end complete destruction at the end of the final verse of the chapter.

of the final verse of the chapter. of the final verse of the chapter. >> [sighs and gasps] >> [sighs and gasps] >> [sighs and gasps] >> Chapter three >> Chapter three >> Chapter three shifts the focus to denunciation and shifts the focus to denunciation and shifts the focus to denunciation and exposition. exposition. exposition. In the New Living Translation it opens In the New Living Translation it opens In the New Living Translation it opens with "What sorrow awaits Nineveh, city with "What sorrow awaits Nineveh, city with "What sorrow awaits Nineveh, city of murder and lies." [snorts] of murder and lies." [snorts] of murder and lies." [snorts] And then it moves through And then it moves through And then it moves through doom and humiliation for the city city. doom and humiliation for the city city. doom and humiliation for the city city. A comparison with Thebes that we've A comparison with Thebes that we've A comparison with Thebes that we've already talked about which shows that already talked about which shows that already talked about which shows that Nineveh's complacency is entirely Nineveh's complacency is entirely Nineveh's complacency is entirely misplaced. misplaced. misplaced. And then it exposes the uselessness of And then it exposes the uselessness of And then it exposes the uselessness of the city's defenses using grasshopper the city's defenses using grasshopper the city's defenses using grasshopper locust imagery which we've come across locust imagery which we've come across locust imagery which we've come across before in the Minor Prophets. before in the Minor Prophets. before in the Minor Prophets. Here it's clearly metaphorical. Here it's clearly metaphorical. Here it's clearly metaphorical. And ends on a final address to the king And ends on a final address to the king And ends on a final address to the king of Assyria and shows him rhetorically of Assyria and shows him rhetorically of Assyria and shows him rhetorically how helpless is your position. how helpless is your position. how helpless is your position. >> [clears throat] >> [clears throat] >> [clears throat] >> And it ends with a rhetorical question. >> And it ends with a rhetorical question. >> And it ends with a rhetorical question. "Where can anyone be found who has not "Where can anyone be found who has not "Where can anyone be found who has not suffered from your continual cruelty?" suffered from your continual cruelty?" suffered from your continual cruelty?" Mhm.

There are only two books in the Bible There are only two books in the Bible that end with a rhetorical question. that end with a rhetorical question. that end with a rhetorical question. Mhm. Do you happen to know It's the Mhm. Do you happen to know It's the Mhm. Do you happen to know It's the other one. other one. other one. >> think of it off the top of my head. The >> think of it off the top of my head. The >> think of it off the top of my head. The book of Jonah. Oh that's yes, okay. Yeah book of Jonah. Oh that's yes, okay. Yeah book of Jonah. Oh that's yes, okay. Yeah we just talked about that. That's right. we just talked about that. That's right. we just talked about that. That's right. >> that's fun, isn't it? Those two books >> that's fun, isn't it? Those two books >> that's fun, isn't it? Those two books that focus on Nineveh that focus on Nineveh that focus on Nineveh and end on a rhetorical question. and end on a rhetorical question. and end on a rhetorical question. Shouldn't I feel sorry for such a great Shouldn't I feel sorry for such a great Shouldn't I feel sorry for such a great city? Yes, that's right. Yeah. That's city? Yes, that's right. Yeah. That's city? Yes, that's right. Yeah. That's right. right. right. >> The author of the later book had some >> The author of the later book had some >> The author of the later book had some >> [laughter] >> [laughter] >> [laughter] >> deliberateness [clears throat] >> deliberateness [clears throat] >> deliberateness [clears throat] about that. about that. about that. >> A little bit of influence there from >> A little bit of influence there from >> A little bit of influence there from Jonah. Yeah. I Jonah. Yeah. I Jonah. Yeah. I As you as you have walked through this As you as you have walked through this As you as you have walked through this book which by the way thank you for all book which by the way thank you for all book which by the way thank you for all of the NLT use cuz that's what I have of the NLT use cuz that's what I have of the NLT use cuz that's what I have right here in my hands. right here in my hands. right here in my hands. >> [laughter] >> [laughter] >> [laughter] >> It works out for me. Um >> It works out for me. Um >> It works out for me. Um it's it's it's what what what I keep going back to what you said I keep going back to what you said I keep going back to what you said earlier about earlier about earlier about about how this was emphasized how it was about how this was emphasized how it was about how this was emphasized how it was written down. But and it was almost like written down. But and it was almost like written down. But and it was almost like it's better to be it's better to be it's better to be and we see that from all of those and we see that from all of those and we see that from all of those insights that you were giving us about insights that you were giving us about insights that you were giving us about the poem at the beginning. How if you're the poem at the beginning. How if you're the poem at the beginning. How if you're just listening, you probably wouldn't just listening, you probably wouldn't just listening, you probably wouldn't have picked up these things but by have picked up these things but by have picked up these things but by reading it reading it reading it um um um you can see these you can see these you can see these special nuances that were included in special nuances that were included in special nuances that were included in this. And as you this. And as you this. And as you as you helped us to walk through as you helped us to walk through as you helped us to walk through um the flow of this book, you're so um the flow of this book, you're so um the flow of this book, you're so right in that it reads so right in that it reads so right in that it reads so structured and well as it's talking structured and well as it's talking structured and well as it's talking about this. It's so it's it's different

about this. It's so it's it's different about this. It's so it's it's different as we think back on the oral tradition as we think back on the oral tradition as we think back on the oral tradition that a lot of these were given in. that a lot of these were given in. that a lot of these were given in. This book seems to you know stand a This book seems to you know stand a This book seems to you know stand a little bit aside as this like hey little bit aside as this like hey little bit aside as this like hey it's actually cool if you read it it's actually cool if you read it it's actually cool if you read it as opposed to just just listening. as opposed to just just listening. as opposed to just just listening. >> Most prophetic books have have the kind >> Most prophetic books have have the kind >> Most prophetic books have have the kind of additional complexity of going back of additional complexity of going back of additional complexity of going back to a lot of preaching maybe over many to a lot of preaching maybe over many to a lot of preaching maybe over many years years years that is then compiled in one book that is then compiled in one book that is then compiled in one book and you have to keep in mind both the and you have to keep in mind both the and you have to keep in mind both the original preaching situation and what it original preaching situation and what it original preaching situation and what it might do within the book and so on. With might do within the book and so on. With might do within the book and so on. With Nahum it's a bit simpler because it Nahum it's a bit simpler because it Nahum it's a bit simpler because it seems to have been from the start a seems to have been from the start a seems to have been from the start a pamphlet, pamphlet, pamphlet, a book a book a book with a pretty single agenda. with a pretty single agenda. with a pretty single agenda. Mhm. Mhm. Mhm. Do you know Do you know Do you know I I I I didn't ask this earlier I didn't ask this earlier I didn't ask this earlier but do you know but do you know but do you know or have an idea I guess of how or have an idea I guess of how or have an idea I guess of how Nahum would have given Nahum would have given Nahum would have given this message as he's this message as he's this message as he's You you mentioned this could be read as You you mentioned this could be read as You you mentioned this could be read as like a pamphlet type of thing. So I'm like a pamphlet type of thing. So I'm like a pamphlet type of thing. So I'm just I'm trying I'm trying to think just I'm trying I'm trying to think just I'm trying I'm trying to think about how this message would have been about how this message would have been about how this message would have been delivered delivered delivered uh uh uh Yes that's that's that's a very good Yes that's that's that's a very good Yes that's that's that's a very good question because of course it needs to question because of course it needs to question because of course it needs to be emphasized that be emphasized that be emphasized that it would still be heard by most people.

it would still be heard by most people. it would still be heard by most people. Most people Most people Most people um yeah we don't know exactly how um yeah we don't know exactly how um yeah we don't know exactly how literate people were literate people were literate people were but if people were able to kind of write but if people were able to kind of write but if people were able to kind of write their names or write down the word for their names or write down the word for their names or write down the word for grain and and for some measures and so grain and and for some measures and so grain and and for some measures and so on. So so basically you see that doesn't on. So so basically you see that doesn't on. So so basically you see that doesn't mean they can read a literary work like mean they can read a literary work like mean they can read a literary work like Nahum. Mhm. So even if there was Nahum. Mhm. So even if there was Nahum. Mhm. So even if there was a fair measure of literacy, there a fair measure of literacy, there a fair measure of literacy, there wouldn't have been many people literate wouldn't have been many people literate wouldn't have been many people literate enough to read books like that. So it enough to read books like that. So it enough to read books like that. So it would still be communicated through would still be communicated through would still be communicated through scribes who are here signaled with the scribes who are here signaled with the scribes who are here signaled with the reference to the book that yeah pay reference to the book that yeah pay reference to the book that yeah pay attention to the written text but then attention to the written text but then attention to the written text but then they would have to signal that in other they would have to signal that in other they would have to signal that in other ways in their oral proclamation as they ways in their oral proclamation as they ways in their oral proclamation as they it out. it out. it out. >> For sure. >> For sure. >> For sure. Um okay, so we've gotten a good picture Um okay, so we've gotten a good picture Um okay, so we've gotten a good picture of what is happening in this book of of what is happening in this book of of what is happening in this book of Nahum. There's a lot of bad things Nahum. There's a lot of bad things Nahum. There's a lot of bad things coming the way to Assyria. And that is coming the way to Assyria. And that is coming the way to Assyria. And that is And that is uh And that is uh And that is uh what we're In In it's a different It's what we're In In it's a different It's what we're In In it's a different It's interesting to compare this with a lot interesting to compare this with a lot interesting to compare this with a lot of the other books of the prophets are of the other books of the prophets are of the other books of the prophets are these judgments against uh these judgments against uh these judgments against uh Israel. It is God saying Israel, like, Israel. It is God saying Israel, like, Israel. It is God saying Israel, like, where have you gone? Like, come back to where have you gone? Like, come back to where have you gone? Like, come back to And then there's all these And then there's all these And then there's all these messages of hope and restoration that it messages of hope and restoration that it messages of hope and restoration that it that come with this. And this one, it's that come with this. And this one, it's that come with this. And this one, it's not so much that. It's more so just not so much that. It's more so just not so much that. It's more so just here's all these bad things that are here's all these bad things that are here's all these bad things that are going to happen because you guys have going to happen because you guys have going to happen because you guys have just been cruel cruel cruel non-stop. Um just been cruel cruel cruel non-stop. Um just been cruel cruel cruel non-stop. Um so so we don't get that, you know, so so we don't get that, you know, so so we don't get that, you know, message of hope except for that one message of hope except for that one message of hope except for that one little part at the end of chapter 1,

little part at the end of chapter 1, little part at the end of chapter 1, which you said that we might come back which you said that we might come back which you said that we might come back to a little bit later about the to a little bit later about the to a little bit later about the messenger of peace. But let's talk about messenger of peace. But let's talk about messenger of peace. But let's talk about the major themes then of of this book. the major themes then of of this book. the major themes then of of this book. What would you say are is the major What would you say are is the major What would you say are is the major theme that we see out of the book of theme that we see out of the book of theme that we see out of the book of of Nahum? of Nahum? of Nahum? Yes, the central theme is uh God's Yes, the central theme is uh God's Yes, the central theme is uh God's sovereign opposition to evil sovereign opposition to evil sovereign opposition to evil and his decisive intervention to end and his decisive intervention to end and his decisive intervention to end oppression. oppression. oppression. The book demonstrates that no force, The book demonstrates that no force, The book demonstrates that no force, however powerful it appears, and however powerful it appears, and however powerful it appears, and Assyrians looked very powerful at some Assyrians looked very powerful at some Assyrians looked very powerful at some point, point, point, can stand against God. can stand against God. can stand against God. God's vengeance against evil is good God's vengeance against evil is good God's vengeance against evil is good news news news because it deals with oppression, because it deals with oppression, because it deals with oppression, violence, and wickedness. violence, and wickedness. violence, and wickedness. So that theme is established in the So that theme is established in the So that theme is established in the opening poem, which characterizes God as opening poem, which characterizes God as opening poem, which characterizes God as slow to anger, Yeah. slow to anger, Yeah. slow to anger, Yeah. but full of power. but full of power. but full of power. One who does not let the guilty go One who does not let the guilty go One who does not let the guilty go unpunished. unpunished. unpunished. And And if we have that in mind, then that And if we have that in mind, then that should shape how we read the whole book.

should shape how we read the whole book. should shape how we read the whole book. Yes. Yeah. Yes. Yeah. Yes. Yeah. And that kind of takes us to to the next And that kind of takes us to to the next And that kind of takes us to to the next question that we always ask question that we always ask question that we always ask about what does this book teach us about about what does this book teach us about about what does this book teach us about God? And I think these two kind of go God? And I think these two kind of go God? And I think these two kind of go into this perfect pair to for this into this perfect pair to for this into this perfect pair to for this conversation. Because you're right, that conversation. Because you're right, that conversation. Because you're right, that opening opening opening bit about God about who God is sets up bit about God about who God is sets up bit about God about who God is sets up why this judgment against Nineveh is why this judgment against Nineveh is why this judgment against Nineveh is coming. It sets up why God is saying, coming. It sets up why God is saying, coming. It sets up why God is saying, "I'm I will not allow this. I cannot let "I'm I will not allow this. I cannot let "I'm I will not allow this. I cannot let evil go unpunished." So it's all It's evil go unpunished." So it's all It's evil go unpunished." So it's all It's all couch It's all held into this all couch It's all held into this all couch It's all held into this beautiful little package that we get beautiful little package that we get beautiful little package that we get about this is who God is and this is why about this is who God is and this is why about this is who God is and this is why he is he is he is like giving this message and saying like giving this message and saying like giving this message and saying these things and restoring himself as as these things and restoring himself as as these things and restoring himself as as no like, "I am the all-powerful God. no like, "I am the all-powerful God. no like, "I am the all-powerful God. Assyria, you may think that you have all Assyria, you may think that you have all Assyria, you may think that you have all the power in the world that you can go the power in the world that you can go the power in the world that you can go and conquer anybody and do whatever, and conquer anybody and do whatever, and conquer anybody and do whatever, but I I am going I am reclaiming that but I I am going I am reclaiming that but I I am going I am reclaiming that and taking that back from who you think and taking that back from who you think and taking that back from who you think you are."

you are." you are." And And that has an impact on how we And And that has an impact on how we And And that has an impact on how we read chapters 2 and 3 as well, which do read chapters 2 and 3 as well, which do read chapters 2 and 3 as well, which do not refer to God quite as much. Yeah. Or not refer to God quite as much. Yeah. Or not refer to God quite as much. Yeah. Or what it will do. what it will do. what it will do. Um we are to see God's anger as good Um we are to see God's anger as good Um we are to see God's anger as good news. news. news. We recognize that We recognize that We recognize that God's retribution is good because it God's retribution is good because it God's retribution is good because it ends oppression and injustice. ends oppression and injustice. ends oppression and injustice. We are to recognize that God is We are to recognize that God is We are to recognize that God is constantly constantly constantly disposed against his enemies, that he's disposed against his enemies, that he's disposed against his enemies, that he's a reliable refuge. a reliable refuge. a reliable refuge. Um Um Um But we also, because of that opening But we also, because of that opening But we also, because of that opening poem that establishes basic principles, poem that establishes basic principles, poem that establishes basic principles, encouraged us to read the fall of encouraged us to read the fall of encouraged us to read the fall of Nineveh as paradigmatic, Nineveh as paradigmatic, Nineveh as paradigmatic, not just historical. Mhm. not just historical. Mhm. not just historical. Mhm. So the the revelation or vision given to So the the revelation or vision given to So the the revelation or vision given to Nahum is it indeed a message about Nahum is it indeed a message about Nahum is it indeed a message about Nineveh, and we are to understand Nineveh, and we are to understand Nineveh, and we are to understand Nineveh first in historical terms. Nineveh first in historical terms. Nineveh first in historical terms. A A revelation was required for the A A revelation was required for the A A revelation was required for the specific announcement that this city is specific announcement that this city is specific announcement that this city is now going to fall. We can't make now going to fall. We can't make now going to fall. We can't make political predictions like that simply political predictions like that simply political predictions like that simply deducing logical and then logically deducing logical and then logically deducing logical and then logically applying truths about God. Yeah.

applying truths about God. Yeah. applying truths about God. Yeah. Uh but Nineveh also serves as an example Uh but Nineveh also serves as an example Uh but Nineveh also serves as an example of opposition to God more generally. of opposition to God more generally. of opposition to God more generally. And so we can think of the judgment of And so we can think of the judgment of And so we can think of the judgment of Nineveh as a prototype of the final Nineveh as a prototype of the final Nineveh as a prototype of the final judgment as well. judgment as well. judgment as well. And it helps us to recognize the And it helps us to recognize the And it helps us to recognize the rhetorical purpose rhetorical purpose rhetorical purpose of the book. Cuz Nahum doesn't go there of the book. Cuz Nahum doesn't go there of the book. Cuz Nahum doesn't go there to Not like Jonah is depicted as going to Not like Jonah is depicted as going to Not like Jonah is depicted as going to Nineveh. Nahum doesn't present his to Nineveh. Nahum doesn't present his to Nineveh. Nahum doesn't present his message to Nineveh. Mhm. message to Nineveh. Mhm. message to Nineveh. Mhm. He presents it to Judah. He presents it to Judah. He presents it to Judah. Uh and the function seems to be Uh and the function seems to be Uh and the function seems to be to help [sighs] the people of God in Judah to think the people of God in Judah to think differently about Assyria and about God. differently about Assyria and about God. differently about Assyria and about God. Mhm. Assyria still still seemed strong Mhm. Assyria still still seemed strong Mhm. Assyria still still seemed strong and all-powerful. and all-powerful. and all-powerful. >> [sighs and gasps] >> [sighs and gasps] >> [sighs and gasps] >> Um and the book's purpose is to >> Um and the book's purpose is to >> Um and the book's purpose is to dismantle this apparent powerfulness of dismantle this apparent powerfulness of dismantle this apparent powerfulness of Assyria Assyria Assyria in in >> [clears throat] >> images that depict their helplessness >> images that depict their helplessness >> images that depict their helplessness Mhm. instead.

Mhm. instead. Mhm. instead. Uh so this is not trying to celebrate Uh so this is not trying to celebrate Uh so this is not trying to celebrate violence, which would be one way of violence, which would be one way of violence, which would be one way of misreading it, misreading it, misreading it, but to encourage fear of God over fear but to encourage fear of God over fear but to encourage fear of God over fear of the Assyrian king. of the Assyrian king. of the Assyrian king. And so having this overall And so having this overall And so having this overall um um um view of how the book develops in in view view of how the book develops in in view view of how the book develops in in view uh avoids those common misreadings uh avoids those common misreadings uh avoids those common misreadings cuz it's not cuz it's not cuz it's not nationalistic jingoism here. Mhm. nationalistic jingoism here. Mhm. nationalistic jingoism here. Mhm. Nahum could be read in nationalistic Nahum could be read in nationalistic Nahum could be read in nationalistic ways, um ways, um ways, um but it doesn't lend itself to such a but it doesn't lend itself to such a but it doesn't lend itself to such a reading as easily as some claim. reading as easily as some claim. reading as easily as some claim. Especially with the opening part, yeah. Especially with the opening part, yeah. Especially with the opening part, yeah. >> Yeah, God is portrayed as a refuge for >> Yeah, God is portrayed as a refuge for >> Yeah, God is portrayed as a refuge for those who seek refuge in him. Yeah. those who seek refuge in him. Yeah. those who seek refuge in him. Yeah. Not automatically for Judah. Not automatically for Judah. Not automatically for Judah. Nahum is not blindly pro-Judah. Nahum is not blindly pro-Judah. Nahum is not blindly pro-Judah. Any within Judah Any within Judah Any within Judah who opted for violence instead of who opted for violence instead of who opted for violence instead of trusting in God would also fall under trusting in God would also fall under trusting in God would also fall under divine judgment. Mhm. And so there's not divine judgment. Mhm. And so there's not divine judgment. Mhm. And so there's not a simple dualism. Good and evil are not a simple dualism. Good and evil are not a simple dualism. Good and evil are not neatly separated among people and neatly separated among people and neatly separated among people and nations.

nations. nations. In fact, chapter 1:12 reminds us that In fact, chapter 1:12 reminds us that In fact, chapter 1:12 reminds us that Assyria had been Assyria had been Assyria had been God's instrument to punish Judah. God's instrument to punish Judah. God's instrument to punish Judah. >> Yeah. >> Yeah. >> Yeah. Uh so Judah is not going scot-free. Uh so Judah is not going scot-free. Uh so Judah is not going scot-free. Uh evil Uh evil Uh evil powers can be used to punish Judah, but powers can be used to punish Judah, but powers can be used to punish Judah, but then God will deal then God will deal then God will deal with the evil of those instruments as with the evil of those instruments as with the evil of those instruments as well. The focus is on God's ultimate well. The focus is on God's ultimate well. The focus is on God's ultimate sovereignty, sovereignty, sovereignty, uh not on a sort of ethnic us against uh not on a sort of ethnic us against uh not on a sort of ethnic us against them. Mhm. them. Mhm. them. Mhm. And that then also helps us with a more And that then also helps us with a more And that then also helps us with a more canonical reading canonical reading canonical reading of Nahum. We see that of Nahum. We see that of Nahum. We see that the God's kingdom will ultimately be the God's kingdom will ultimately be the God's kingdom will ultimately be established on earth as it is in heaven. established on earth as it is in heaven. established on earth as it is in heaven. We see that no powers can separate us We see that no powers can separate us We see that no powers can separate us from the love of God. Uh from the love of God. Uh from the love of God. Uh uh and and so on. But we see uh and and so on. But we see uh and and so on. But we see qualifications as well. As we have more qualifications as well. As we have more qualifications as well. As we have more of the canon, we see that Christ's of the canon, we see that Christ's of the canon, we see that Christ's triumph over rulers and authorities triumph over rulers and authorities triumph over rulers and authorities comes through submission to violence comes through submission to violence comes through submission to violence Mhm. Mhm. Mhm. rather than through superior force. rather than through superior force. rather than through superior force. Uh and we see that the decisive victory Uh and we see that the decisive victory Uh and we see that the decisive victory over evil is won by God becoming a over evil is won by God becoming a over evil is won by God becoming a victim himself on the cross. Mhm.

victim himself on the cross. Mhm. victim himself on the cross. Mhm. Um So Nahum has an important and valid Um So Nahum has an important and valid Um So Nahum has an important and valid message that is largely theological, message that is largely theological, message that is largely theological, Yeah. Yeah. Yeah. but it does not give us the whole story. but it does not give us the whole story. but it does not give us the whole story. We need to see that as well. We need to see that as well. We need to see that as well. And its purpose therefore is for us to And its purpose therefore is for us to And its purpose therefore is for us to see see see uh people, powers, and objects with new uh people, powers, and objects with new uh people, powers, and objects with new eyes. eyes. eyes. What is lightweight in God's eyes is What is lightweight in God's eyes is What is lightweight in God's eyes is destined for the grave and need not be destined for the grave and need not be destined for the grave and need not be feared by us. Mhm. The book challenges feared by us. Mhm. The book challenges feared by us. Mhm. The book challenges us to trust and to submit to God, not a us to trust and to submit to God, not a us to trust and to submit to God, not a god of violence, but a god who ends god of violence, but a god who ends god of violence, but a god who ends violence. Mhm. violence. Mhm. violence. Mhm. And it reminds us that liberation and And it reminds us that liberation and And it reminds us that liberation and life in peace life in peace life in peace entail the destruction of God's enemies. entail the destruction of God's enemies. entail the destruction of God's enemies. The lifting up of the lowly goes hand in The lifting up of the lowly goes hand in The lifting up of the lowly goes hand in hand with the deposition, the humbling hand with the deposition, the humbling hand with the deposition, the humbling of the powerful as in the song of Mary. of the powerful as in the song of Mary. of the powerful as in the song of Mary. Yeah. Yeah. Yeah. And in so many other places. Mhm. So And in so many other places. Mhm. So And in so many other places. Mhm. So that's not not just an ancient history, that's not not just an ancient history, that's not not just an ancient history, the fall of Nineveh the fall of Nineveh the fall of Nineveh is a token of the final judgment. A is a token of the final judgment. A is a token of the final judgment. A medieval commentator said put it like medieval commentator said put it like medieval commentator said put it like this, "Everything said to Nineveh is this, "Everything said to Nineveh is this, "Everything said to Nineveh is going to happen in the judgment of the going to happen in the judgment of the going to happen in the judgment of the devil and his associates." Mhm.

devil and his associates." Mhm. devil and his associates." Mhm. Amen [clears throat] to that. Yeah. Amen [clears throat] to that. Yeah. Amen [clears throat] to that. Yeah. So the challenge is So the challenge is So the challenge is how do we think about God? Mhm. And that how do we think about God? Mhm. And that how do we think about God? Mhm. And that strong language in Nahum mocks any, you strong language in Nahum mocks any, you strong language in Nahum mocks any, you know, "I like to think of God as this or know, "I like to think of God as this or know, "I like to think of God as this or that." Which that." Which that." Which Some people say, "No no no, this is who Some people say, "No no no, this is who Some people say, "No no no, this is who God is. You better come to terms with God is. You better come to terms with God is. You better come to terms with it." Mhm. it." Mhm. it." Mhm. Uh And so that that Yeah, what's your Uh And so that that Yeah, what's your Uh And so that that Yeah, what's your question about what it teaches us about question about what it teaches us about question about what it teaches us about God? Yeah. No, it Yeah. God? Yeah. No, it Yeah. God? Yeah. No, it Yeah. I think that I think that I think that It It does It paints this beautiful It It does It paints this beautiful It It does It paints this beautiful picture. And And when we take it picture. And And when we take it picture. And And when we take it to in part with how we've been reading to in part with how we've been reading to in part with how we've been reading through these prophets up to this point, through these prophets up to this point, through these prophets up to this point, we've been piecing together these bits we've been piecing together these bits we've been piecing together these bits because God reveals parts of his because God reveals parts of his because God reveals parts of his character through his these different character through his these different character through his these different messages. And it's largely about messages. And it's largely about messages. And it's largely about wanting people to return to him. It's wanting people to return to him. It's wanting people to return to him. It's It's largely about It's largely about It's largely about um um um uh uh about his uh uh about his uh uh about his his his his place as the sovereign.

place as the sovereign. place as the sovereign. And this just paints as you said, it's And this just paints as you said, it's And this just paints as you said, it's it's this It's this beautiful little it's this It's this beautiful little it's this It's this beautiful little snapshot at the start of this book that snapshot at the start of this book that snapshot at the start of this book that then we see flow through the rest. then we see flow through the rest. then we see flow through the rest. But just these things about character, But just these things about character, But just these things about character, the Lord is a jealous God. He takes the Lord is a jealous God. He takes the Lord is a jealous God. He takes revenge on those who oppose him. The revenge on those who oppose him. The revenge on those who oppose him. The Lord as you've mentioned, the Lord is Lord as you've mentioned, the Lord is Lord as you've mentioned, the Lord is slow to get angry, but his power is slow to get angry, but his power is slow to get angry, but his power is great. He never lets the guilty go great. He never lets the guilty go great. He never lets the guilty go unpunished. And then jumping down, the unpunished. And then jumping down, the unpunished. And then jumping down, the Lord is good, a strong refuge when Lord is good, a strong refuge when Lord is good, a strong refuge when trouble comes. He is close to those who trouble comes. He is close to those who trouble comes. He is close to those who trust him. So we start to, you know, trust him. So we start to, you know, trust him. So we start to, you know, it's it's painting this this picture it's it's painting this this picture it's it's painting this this picture of of of >> Yeah. returning to God. As you said, >> Yeah. returning to God. As you said, >> Yeah. returning to God. As you said, it's not this nationalism. It's not this it's not this nationalism. It's not this it's not this nationalism. It's not this It's It's not God is going to protect It's It's not God is going to protect It's It's not God is going to protect Israel or Judah or or whatnot. It's Israel or Judah or or whatnot. It's Israel or Judah or or whatnot. It's saying, "No, God is close to those who saying, "No, God is close to those who saying, "No, God is close to those who trust him. It's return to me." trust him. It's return to me." trust him. It's return to me." And it's it's putting the focus our And it's it's putting the focus our And it's it's putting the focus our focus back to where it belongs and say focus back to where it belongs and say focus back to where it belongs and say and God's saying, "I will take care of and God's saying, "I will take care of and God's saying, "I will take care of these other I will take care of the evil these other I will take care of the evil these other I will take care of the evil in this world both in this actual in this world both in this actual in this world both in this actual instance and to come."

instance and to come." instance and to come." Just keep your eyes focused on me cuz to Just keep your eyes focused on me cuz to Just keep your eyes focused on me cuz to me in me there is life, in me there is me in me there is life, in me there is me in me there is life, in me there is and in me there is refuge and strength. and in me there is refuge and strength. and in me there is refuge and strength. And And And and I will take care and I will take care and I will take care and judge everything that is to come and and judge everything that is to come and and judge everything that is to come and judge evil as evil. judge evil as evil. judge evil as evil. So, come to me and it's that's just a So, come to me and it's that's just a So, come to me and it's that's just a beautiful a way that he's saying he he's beautiful a way that he's saying he he's beautiful a way that he's saying he he's he's just wanting to draw us to himself. he's just wanting to draw us to himself. he's just wanting to draw us to himself. Um Yes. Yeah. And the the goodness of Um Yes. Yeah. And the the goodness of Um Yes. Yeah. And the the goodness of Nahum is that um Nahum is that um Nahum is that um some of the descriptions of God that we some of the descriptions of God that we some of the descriptions of God that we have problems with and God is a vengeful have problems with and God is a vengeful have problems with and God is a vengeful God is jealous and so on. God is jealous and so on. God is jealous and so on. Uh Uh Uh focused on and so we can see more focused on and so we can see more focused on and so we can see more clearly what they mean. clearly what they mean. clearly what they mean. Uh we we Uh we we Uh we we in Hebrew there's a threefold repetition in Hebrew there's a threefold repetition in Hebrew there's a threefold repetition of God being avenging which gives it of God being avenging which gives it of God being avenging which gives it real prominence. real prominence. real prominence. Um Um Um But we see that this means liberation But we see that this means liberation But we see that this means liberation from evil and oppression. We see that from evil and oppression. We see that from evil and oppression. We see that God's jealousy is not petty or mean God's jealousy is not petty or mean God's jealousy is not petty or mean spirited. It's an intolerance of rivals.

spirited. It's an intolerance of rivals. spirited. It's an intolerance of rivals. And and that intolerance is legitimate And and that intolerance is legitimate And and that intolerance is legitimate because of the exclusive nature of his because of the exclusive nature of his because of the exclusive nature of his relationship. We see in other places relationship. We see in other places relationship. We see in other places Hosea, God is jealous as a husband wife Hosea, God is jealous as a husband wife Hosea, God is jealous as a husband wife jealous for Israel but here's a bigger jealous for Israel but here's a bigger jealous for Israel but here's a bigger picture I think. picture I think. picture I think. Uh because it's about his relationship Uh because it's about his relationship Uh because it's about his relationship not as covenant God to Israel only but not as covenant God to Israel only but not as covenant God to Israel only but as creator. He's exclusive relationship as creator. He's exclusive relationship as creator. He's exclusive relationship he has as a creator to all creatures. To he has as a creator to all creatures. To he has as a creator to all creatures. To say that God is jealous is to say that say that God is jealous is to say that say that God is jealous is to say that he zealously guards this exclusive he zealously guards this exclusive he zealously guards this exclusive privilege. privilege. privilege. Um he is the only Um he is the only Um he is the only creator there is. creator there is. creator there is. Uh and it does harm to us if we think of Uh and it does harm to us if we think of Uh and it does harm to us if we think of anything else at that level. anything else at that level. anything else at that level. And God's anger is not uncontrollable And God's anger is not uncontrollable And God's anger is not uncontrollable rage rage rage um um um that comes suddenly and unexpectedly as that comes suddenly and unexpectedly as that comes suddenly and unexpectedly as often our anger does. But God's anger is often our anger does. But God's anger is often our anger does. But God's anger is described as deliberate and consistent described as deliberate and consistent described as deliberate and consistent hostility towards evil and it is born of hostility towards evil and it is born of hostility towards evil and it is born of that jealousy the Lord guarding his that jealousy the Lord guarding his that jealousy the Lord guarding his exclusive role as creator by executing exclusive role as creator by executing exclusive role as creator by executing vengeance on all that opposes him as vengeance on all that opposes him as vengeance on all that opposes him as creator because if you oppose the creator because if you oppose the creator because if you oppose the creator creator creator you destroy creation.

you destroy creation. you destroy creation. And so And so And so God cannot tolerate permanent opposition God cannot tolerate permanent opposition God cannot tolerate permanent opposition to him because it would undo creation. to him because it would undo creation. to him because it would undo creation. So, evil is therefore implicitly defined So, evil is therefore implicitly defined So, evil is therefore implicitly defined as whatever to seeks God's seeks to take as whatever to seeks God's seeks to take as whatever to seeks God's seeks to take God's place God's place God's place um and does not render to God the things um and does not render to God the things um and does not render to God the things that are God's as it were. that are God's as it were. that are God's as it were. Uh and as you say God God is slow to Uh and as you say God God is slow to Uh and as you say God God is slow to anger is said in Nahum as well. anger is said in Nahum as well. anger is said in Nahum as well. He adds to it that God's power is great. He adds to it that God's power is great. He adds to it that God's power is great. Um Um Um So, that's a different accent So, that's a different accent So, that's a different accent from the citation from Exodus 34. from the citation from Exodus 34. from the citation from Exodus 34. In Exodus we read a God of being full of In Exodus we read a God of being full of In Exodus we read a God of being full of unfailing love. Here we are encouraged unfailing love. Here we are encouraged unfailing love. Here we are encouraged to see God as full of power. It seems to see God as full of power. It seems to see God as full of power. It seems that people that people that people God's people have begun to wonder God's people have begun to wonder God's people have begun to wonder whether God really had the power to whether God really had the power to whether God really had the power to express his anger because there was so express his anger because there was so express his anger because there was so much evil and oppression and God didn't much evil and oppression and God didn't much evil and oppression and God didn't do anything about it. do anything about it. do anything about it. But it's God's patience not his But it's God's patience not his But it's God's patience not his powerlessness powerlessness powerlessness that for a while will stop God dealing that for a while will stop God dealing that for a while will stop God dealing with evil.

with evil. with evil. And so God's strength can be expressed And so God's strength can be expressed And so God's strength can be expressed both in his forgiveness both in his forgiveness both in his forgiveness and in his refusal to tolerate evil and in his refusal to tolerate evil and in his refusal to tolerate evil forever. forever. forever. The slowness with which God gets angry The slowness with which God gets angry The slowness with which God gets angry can be experienced as pretty painful can be experienced as pretty painful can be experienced as pretty painful when we are at a suffering end under when we are at a suffering end under when we are at a suffering end under brutal regime we'd rather like God to be brutal regime we'd rather like God to be brutal regime we'd rather like God to be quicker in responding in anger. quicker in responding in anger. quicker in responding in anger. But in that context But in that context But in that context if we continue to suffer and and suffer if we continue to suffer and and suffer if we continue to suffer and and suffer under God's patience as it were the under God's patience as it were the under God's patience as it were the message that God never lets the guilty message that God never lets the guilty message that God never lets the guilty go unpunished is good news. go unpunished is good news. go unpunished is good news. And so I sometimes speak of God's And so I sometimes speak of God's And so I sometimes speak of God's militant goodness in uh militant goodness in uh militant goodness in uh in Nahum because God's goodness God's in Nahum because God's goodness God's in Nahum because God's goodness God's anger ensures that evil does not obtain anger ensures that evil does not obtain anger ensures that evil does not obtain the upper hand. the upper hand. the upper hand. It's not a passive you know, there's It's not a passive you know, there's It's not a passive you know, there's good and evil I rather prefer good. No, good and evil I rather prefer good. No, good and evil I rather prefer good. No, it's there's good and evil and I love it's there's good and evil and I love it's there's good and evil and I love good and therefore I hate evil and I do good and therefore I hate evil and I do good and therefore I hate evil and I do away with evil away with evil away with evil because I love good.

because I love good. because I love good. And we also [clears throat] get a And we also [clears throat] get a And we also [clears throat] get a beautiful picture in Nahum of God's beautiful picture in Nahum of God's beautiful picture in Nahum of God's power over creation. power over creation. power over creation. In this opening poem he displays his In this opening poem he displays his In this opening poem he displays his power in the whirlwind and the storm. power in the whirlwind and the storm. power in the whirlwind and the storm. The billowing clouds are the dust The billowing clouds are the dust The billowing clouds are the dust beneath his feet. At his command the beneath his feet. At his command the beneath his feet. At his command the oceans dry up, the rivers disappear, the oceans dry up, the rivers disappear, the oceans dry up, the rivers disappear, the lush pastures of Bashan and Carmel fade, lush pastures of Bashan and Carmel fade, lush pastures of Bashan and Carmel fade, the green forests of Lebanon wither. the green forests of Lebanon wither. the green forests of Lebanon wither. In his presence the mountains quake, the In his presence the mountains quake, the In his presence the mountains quake, the hills melt away. hills melt away. hills melt away. The mountains crumble to dust in his The mountains crumble to dust in his The mountains crumble to dust in his presence. So, we see that presence. So, we see that presence. So, we see that a stress on God's strength and rage a stress on God's strength and rage a stress on God's strength and rage against his enemies but also a reminder against his enemies but also a reminder against his enemies but also a reminder that the normal functioning of the that the normal functioning of the that the normal functioning of the universe is the result of God constantly universe is the result of God constantly universe is the result of God constantly upholding what he has created because as upholding what he has created because as upholding what he has created because as soon as he decides otherwise things fall soon as he decides otherwise things fall soon as he decides otherwise things fall apart. apart. apart. So, the regularity of the world So, the regularity of the world So, the regularity of the world is a witness to the fact that God is is a witness to the fact that God is is a witness to the fact that God is slow to anger as well as full of power. And we see God's sovereignty over human And we see God's sovereignty over human powers.

powers. powers. Cuz he commands uh Cuz he commands uh Cuz he commands uh >> [gasps] >> [gasps] >> [gasps] >> all armies. He's identified as the Lord >> all armies. He's identified as the Lord >> all armies. He's identified as the Lord of heaven's armies twice in the book. of heaven's armies twice in the book. of heaven's armies twice in the book. And now heaven's armies usually refers And now heaven's armies usually refers And now heaven's armies usually refers to supernatural beings to supernatural beings to supernatural beings but in the destruction of Nineveh we but in the destruction of Nineveh we but in the destruction of Nineveh we don't get any sense of any supernatural don't get any sense of any supernatural don't get any sense of any supernatural events happening. It's the Babylonians events happening. It's the Babylonians events happening. It's the Babylonians and the Medes who conquered Nineveh. and the Medes who conquered Nineveh. and the Medes who conquered Nineveh. Uh but they are not mentioned. They are Uh but they are not mentioned. They are Uh but they are not mentioned. They are not named. Um they are simply in a sense not named. Um they are simply in a sense not named. Um they are simply in a sense a part of heaven's armies in the sense a part of heaven's armies in the sense a part of heaven's armies in the sense that they are armies at God's disposal. that they are armies at God's disposal. that they are armies at God's disposal. God uses human agents. God uses human agents. God uses human agents. Um he's not himself portrayed as a Um he's not himself portrayed as a Um he's not himself portrayed as a warrior who wields sword and spear warrior who wields sword and spear warrior who wields sword and spear directly directly directly but neither is he someone who sort of but neither is he someone who sort of but neither is he someone who sort of merely tolerates what happens in the merely tolerates what happens in the merely tolerates what happens in the background and looks on what the background and looks on what the background and looks on what the Babylonians going to do. Babylonians going to do. Babylonians going to do. Uh his own involvement is described in Uh his own involvement is described in Uh his own involvement is described in stark terms through metaphors. Some of stark terms through metaphors. Some of stark terms through metaphors. Some of the problematic metaphors we can come the problematic metaphors we can come the problematic metaphors we can come back to back to back to uh later on. uh later on. uh later on. So, the text So, the text So, the text of Nahum does not claim that Nineveh was of Nahum does not claim that Nineveh was of Nahum does not claim that Nineveh was destroyed because of some inexplicable destroyed because of some inexplicable destroyed because of some inexplicable supernatural divine intervention.

supernatural divine intervention. supernatural divine intervention. But nevertheless God claims But nevertheless God claims But nevertheless God claims responsibility for it because he's responsibility for it because he's responsibility for it because he's sovereign over all that happens. Just sovereign over all that happens. Just sovereign over all that happens. Just [snorts] as God claimed responsibility [snorts] as God claimed responsibility [snorts] as God claimed responsibility for the Assyrian oppression of Judah for the Assyrian oppression of Judah for the Assyrian oppression of Judah so now he takes credit for the end of so now he takes credit for the end of so now he takes credit for the end of Nineveh. Nineveh. Nineveh. And that of course reflects the And that of course reflects the And that of course reflects the widespread biblical view that human widespread biblical view that human widespread biblical view that human government exercises rule by divine government exercises rule by divine government exercises rule by divine mandate mandate mandate and that all human power is provisional and that all human power is provisional and that all human power is provisional and penultimate. and penultimate. and penultimate. And that is yeah, part explains some of And that is yeah, part explains some of And that is yeah, part explains some of the difficulties that we might talk the difficulties that we might talk the difficulties that we might talk about later. God accepts about later. God accepts about later. God accepts responsibility for human violence. responsibility for human violence. responsibility for human violence. The Bible doesn't shy away from The Bible doesn't shy away from The Bible doesn't shy away from attributing human violence to God attributing human violence to God attributing human violence to God even if the violence is disproportionate even if the violence is disproportionate even if the violence is disproportionate because God accepts the actions of his because God accepts the actions of his because God accepts the actions of his agents, his instruments as his own agents, his instruments as his own agents, his instruments as his own actions. actions. actions. I I sometimes compare it to you know, if I I sometimes compare it to you know, if I I sometimes compare it to you know, if you've got a a bank clerk who you know, you've got a a bank clerk who you know, you've got a a bank clerk who you know, makes a huge blunder with a customer um makes a huge blunder with a customer um makes a huge blunder with a customer um and frauds them or or whatever by and frauds them or or whatever by and frauds them or or whatever by accident or deliberately then the bank accident or deliberately then the bank accident or deliberately then the bank will take responsibility for it. The will take responsibility for it. The will take responsibility for it. The bank's director will apologize and take bank's director will apologize and take bank's director will apologize and take responsi- full responsibility for it responsi- full responsibility for it responsi- full responsibility for it vis-a-vis the customer.

vis-a-vis the customer. vis-a-vis the customer. But then of course the employee will get But then of course the employee will get But then of course the employee will get to have you know to have you know to have you know his responsibility sorted out must give an account to his employer or must give an account to his employer or her employer. So, God both uses and then her employer. So, God both uses and then her employer. So, God both uses and then judges human powers. judges human powers. judges human powers. Uh and that is comforting that God Uh and that is comforting that God Uh and that is comforting that God remains in control. I think that is remains in control. I think that is remains in control. I think that is a key concern in Nineveh in in the book a key concern in Nineveh in in the book a key concern in Nineveh in in the book of Nahum. of Nahum. of Nahum. Um Um Um So, God's character is portrayed as So, God's character is portrayed as So, God's character is portrayed as unchanging unchanging unchanging predictable in some ways because God predictable in some ways because God predictable in some ways because God acts in character but unpredictable in acts in character but unpredictable in acts in character but unpredictable in other ways because we can never tell other ways because we can never tell other ways because we can never tell without revelation when God's patient without revelation when God's patient without revelation when God's patient restrained gives way to a powerful restrained gives way to a powerful restrained gives way to a powerful intervention. intervention. intervention. But God's compassionate and gracious But God's compassionate and gracious But God's compassionate and gracious nature is evident in being slow to anger nature is evident in being slow to anger nature is evident in being slow to anger but also in his anger. but also in his anger. but also in his anger. Cuz God's compassion and God's anger are Cuz God's compassion and God's anger are Cuz God's compassion and God's anger are not like two things that not like two things that not like two things that two two two what is it strings that you know what is it strings that you know what is it strings that you know on his heart that pull in opposite on his heart that pull in opposite on his heart that pull in opposite directions or anything. They work directions or anything. They work directions or anything. They work together.

together. together. God is vengeful because he has God is vengeful because he has God is vengeful because he has compassion on those who suffer under the compassion on those who suffer under the compassion on those who suffer under the violence and that is something that uh I violence and that is something that uh I violence and that is something that uh I think God Nahum helps us to see or helps think God Nahum helps us to see or helps think God Nahum helps us to see or helps us to see through Nahum. us to see through Nahum. us to see through Nahum. Yeah, there's Yeah, there's Yeah, there's a divine harmony in what that means and a divine harmony in what that means and a divine harmony in what that means and it can be difficult for us to it can be difficult for us to it can be difficult for us to understand. understand. understand. Um but it it does paint this picture of Um but it it does paint this picture of Um but it it does paint this picture of how God can hold what we see as being how God can hold what we see as being how God can hold what we see as being things that are in tension but he can things that are in tension but he can things that are in tension but he can hold them in perfect balance. Yeah. hold them in perfect balance. Yeah. hold them in perfect balance. Yeah. Yeah. Yeah. And Nahum doesn't even Yeah. Yeah. And Nahum doesn't even Yeah. Yeah. And Nahum doesn't even um um um make all that much of the positive make all that much of the positive make all that much of the positive consequences for Judah. consequences for Judah. consequences for Judah. >> Mhm. There's a bit of that in the first >> Mhm. There's a bit of that in the first >> Mhm. There's a bit of that in the first rhetorical, but it ends on a rhetorical rhetorical, but it ends on a rhetorical rhetorical, but it ends on a rhetorical question that has all other nations in question that has all other nations in question that has all other nations in view as well. Who hasn't suffered view as well. Who hasn't suffered view as well. Who hasn't suffered >> Yeah. from Assyria? So, we see something >> Yeah. from Assyria? So, we see something >> Yeah. from Assyria? So, we see something of God's universal concern in Nahum just of God's universal concern in Nahum just of God's universal concern in Nahum just as in Jonah. Mhm. as in Jonah. Mhm. as in Jonah. Mhm. Uh God is not only interested in his own Uh God is not only interested in his own Uh God is not only interested in his own people. He's people. He's people. He's uh not distributing compassion and uh not distributing compassion and uh not distributing compassion and punishment along ethnic lines or punishment along ethnic lines or punishment along ethnic lines or anything like that.

anything like that. anything like that. Nahum's basic claim is that God is good Nahum's basic claim is that God is good Nahum's basic claim is that God is good because he's a stronghold against evil. because he's a stronghold against evil. because he's a stronghold against evil. And that points towards the cross where And that points towards the cross where And that points towards the cross where God's love and anger are again perfectly God's love and anger are again perfectly God's love and anger are again perfectly combined. combined. combined. The cross is after all the supreme The cross is after all the supreme The cross is after all the supreme expression expression expression of God's love and triumph over disarming of God's love and triumph over disarming of God's love and triumph over disarming rulers and authorities. rulers and authorities. rulers and authorities. >> Mhm. So, Nahum gives us the background >> Mhm. So, Nahum gives us the background >> Mhm. So, Nahum gives us the background for the cross. God is a stronghold for the cross. God is a stronghold for the cross. God is a stronghold against evil because he's implacably against evil because he's implacably against evil because he's implacably opposed to evil. opposed to evil. opposed to evil. He doesn't tolerate it forever. That's He doesn't tolerate it forever. That's He doesn't tolerate it forever. That's why we have the cross. He's all-powerful why we have the cross. He's all-powerful why we have the cross. He's all-powerful and he's and he's and he's prepared to use power against evil and prepared to use power against evil and prepared to use power against evil and he knows those who seek refuge in him. he knows those who seek refuge in him. he knows those who seek refuge in him. That's the background in Nahum. That's the background in Nahum. That's the background in Nahum. And we learn from that that God does not And we learn from that that God does not And we learn from that that God does not forgive forgive forgive by way of sweeping evil under the by way of sweeping evil under the by way of sweeping evil under the carpet. Mhm. carpet. Mhm. carpet. Mhm. God's forgiveness somehow must deal with God's forgiveness somehow must deal with God's forgiveness somehow must deal with the evil. It can't just sweep it under the evil. It can't just sweep it under the evil. It can't just sweep it under the carpet. the carpet. the carpet. And we don't see fully in Nahum as we And we don't see fully in Nahum as we And we don't see fully in Nahum as we see on the cross how that happens. Yeah.

see on the cross how that happens. Yeah. see on the cross how that happens. Yeah. On the evil on the cross, On the evil on the cross, On the evil on the cross, evil is crossed out, namely condemned. evil is crossed out, namely condemned. evil is crossed out, namely condemned. On the cross, evil is nailed, shown for On the cross, evil is nailed, shown for On the cross, evil is nailed, shown for what it truly is at its root, opposition what it truly is at its root, opposition what it truly is at its root, opposition to God. God's intolerance of evil God's intolerance of evil is good news, but it is not without is good news, but it is not without is good news, but it is not without cost. Yeah. cost. Yeah. cost. Yeah. Uh and we see the human cost in Nineveh Uh and we see the human cost in Nineveh Uh and we see the human cost in Nineveh in in Nahum, the description of in in Nahum, the description of in in Nahum, the description of Nineveh's disaster. What is lacking in Nineveh's disaster. What is lacking in Nineveh's disaster. What is lacking in Nahum itself is an indication that God Nahum itself is an indication that God Nahum itself is an indication that God will ultimately bear this cost himself. will ultimately bear this cost himself. will ultimately bear this cost himself. >> Mhm. >> Mhm. >> Mhm. As Christians, of course, we read the As Christians, of course, we read the As Christians, of course, we read the fuller story fuller story fuller story and we shouldn't speak of God's and we shouldn't speak of God's and we shouldn't speak of God's persistent resistance to evil apart from persistent resistance to evil apart from persistent resistance to evil apart from the cross of Christ. Mhm. the cross of Christ. Mhm. the cross of Christ. Mhm. He is God is persistently resistant to He is God is persistently resistant to He is God is persistently resistant to evil and punishes evil, but he does so evil and punishes evil, but he does so evil and punishes evil, but he does so ultimately by paying the cost and the ultimately by paying the cost and the ultimately by paying the cost and the punishment himself. punishment himself. punishment himself. Um Um Um Uh so, there's a lot of very important Uh so, there's a lot of very important Uh so, there's a lot of very important things that Nahum teaches us about God, things that Nahum teaches us about God, things that Nahum teaches us about God, but not quite everything. Yeah.

but not quite everything. Yeah. but not quite everything. Yeah. >> [laughter] >> [laughter] >> [laughter] >> Yeah. Well, that that Yeah, I >> Yeah. Well, that that Yeah, I >> Yeah. Well, that that Yeah, I for people as you mentioned at the very for people as you mentioned at the very for people as you mentioned at the very beginning of our conversation, a lot of beginning of our conversation, a lot of beginning of our conversation, a lot of people may have skipped over this book people may have skipped over this book people may have skipped over this book for whatever reason. It's just not It for whatever reason. It's just not It for whatever reason. It's just not It doesn't doesn't doesn't it it it it's not one of the flashier of it it it it's not one of the flashier of it it it it's not one of the flashier of the books of the prophets that people the books of the prophets that people the books of the prophets that people spend a lot of time in. But spend a lot of time in. But spend a lot of time in. But boy, do you get to spend a lot of time boy, do you get to spend a lot of time boy, do you get to spend a lot of time with who God is in this book and really with who God is in this book and really with who God is in this book and really get a beautiful picture of his his get a beautiful picture of his his get a beautiful picture of his his response to evil. And response to evil. And response to evil. And when you sit with that, when you sit with that, when you sit with that, it it it really does it it it really does it it it really does not just paint a more full, complete, not just paint a more full, complete, not just paint a more full, complete, more beautiful picture of who God is, more beautiful picture of who God is, more beautiful picture of who God is, but also draws you closer into that but also draws you closer into that but also draws you closer into that relationship with him as you get to relationship with him as you get to relationship with him as you get to learn more about evil, which is not a learn more about evil, which is not a learn more about evil, which is not a topic that we necessarily always want to topic that we necessarily always want to topic that we necessarily always want to spend time in. It just doesn't, you spend time in. It just doesn't, you spend time in. It just doesn't, you know. know. know. >> Yeah. But >> Yeah. But >> Yeah. But it's so much about the reality of life it's so much about the reality of life it's so much about the reality of life and putting God in that position and putting God in that position and putting God in that position as creator, as author, as creator, as author, as creator, as author, as as as you know, as a you know, as a you know, as a as the one who made and loves everybody, as the one who made and loves everybody, as the one who made and loves everybody, each and every person, each and every person, each and every person, and sees evil as and sees evil as and sees evil as this ultimate this ultimate this ultimate blasphemy against who he is and why he blasphemy against who he is and why he blasphemy against who he is and why he made and why he made out of love.

made and why he made out of love. made and why he made out of love. Yeah. That this is then how we see his Yeah. That this is then how we see his Yeah. That this is then how we see his response to that in painting that response to that in painting that response to that in painting that picture of of yes, like God does picture of of yes, like God does picture of of yes, like God does sometimes wait and tolerate sometimes wait and tolerate sometimes wait and tolerate the presence of evil until he decides to the presence of evil until he decides to the presence of evil until he decides to act on it, to act against it. act on it, to act against it. act on it, to act against it. But what I kept thinking of as you were But what I kept thinking of as you were But what I kept thinking of as you were talking about is what we know about God. talking about is what we know about God. talking about is what we know about God. To just think about how he is feeling To just think about how he is feeling To just think about how he is feeling about evil while he's allowing it to about evil while he's allowing it to about evil while he's allowing it to partake. If we see that, you know, that partake. If we see that, you know, that partake. If we see that, you know, that what we get from chapter 2, for example, what we get from chapter 2, for example, what we get from chapter 2, for example, is what ultimately happens when he's is what ultimately happens when he's is what ultimately happens when he's when he says, "I'm going to act on this when he says, "I'm going to act on this when he says, "I'm going to act on this now." now." now." Like Like Like he has these feeling Yes, it says he's he has these feeling Yes, it says he's he has these feeling Yes, it says he's slow to anger, but it doesn't mean that slow to anger, but it doesn't mean that slow to anger, but it doesn't mean that it doesn't mean that he is happy that it doesn't mean that he is happy that it doesn't mean that he is happy that these evil things, you know, in this these evil things, you know, in this these evil things, you know, in this case from Assyria for so long have been case from Assyria for so long have been case from Assyria for so long have been going on. No. He is he is grieved going on. No. He is he is grieved going on. No. He is he is grieved by the by the actions of evil that by the by the actions of evil that by the by the actions of evil that humans partake against each other humans partake against each other humans partake against each other because it goes completely against how because it goes completely against how because it goes completely against how he made us and why he made us.

he made us and why he made us. he made us and why he made us. Um Um Um So, just to think about how he is So, just to think about how he is So, just to think about how he is feeling and seeing and grieving up until feeling and seeing and grieving up until feeling and seeing and grieving up until the point of action where he's now in the point of action where he's now in the point of action where he's now in his divine providence for whatever his divine providence for whatever his divine providence for whatever reason he said he This is the time. reason he said he This is the time. reason he said he This is the time. And that's that that's something that we And that's that that's something that we And that's that that's something that we allow on God only because it's his it's allow on God only because it's his it's allow on God only because it's his it's it's his divine will that says, "Now is it's his divine will that says, "Now is it's his divine will that says, "Now is when I need to act on this. when I need to act on this. when I need to act on this. Now is the time for Now is the time for Now is the time for Nineveh to fall." Nineveh to fall." Nineveh to fall." And um yeah, I I I mean, man, And um yeah, I I I mean, man, And um yeah, I I I mean, man, there's there's a lot that this book there's there's a lot that this book there's there's a lot that this book goes into about God and I love it. goes into about God and I love it. goes into about God and I love it. >> [laughter] >> [laughter] >> [laughter] >> Yeah. >> Yeah. >> Yeah. >> [gasps] >> [gasps] >> [gasps] >> Let's turn the the page a little bit >> Let's turn the the page a little bit >> Let's turn the the page a little bit then and look at what does Nahum teach then and look at what does Nahum teach then and look at what does Nahum teach us about people, about ourselves. us about people, about ourselves. us about people, about ourselves. Yeah, what does it teach about Yeah, what does it teach about Yeah, what does it teach about ourselves? Well, ourselves? Well, ourselves? Well, we must choose where to seek refuge. we must choose where to seek refuge. we must choose where to seek refuge. Yeah. So, the book challenges us to Yeah. So, the book challenges us to Yeah. So, the book challenges us to decide where we will place our trust. decide where we will place our trust. decide where we will place our trust. >> [sighs] >> [sighs] >> [sighs] >> Um it reveals us or it suggests that our >> Um it reveals us or it suggests that our >> Um it reveals us or it suggests that our fears reveal what controls us. There's fears reveal what controls us. There's fears reveal what controls us. There's this objective and a subjective side to this objective and a subjective side to this objective and a subjective side to the book's encouragement. The objective the book's encouragement. The objective the book's encouragement. The objective side is that all powers are subordinate side is that all powers are subordinate side is that all powers are subordinate to God.

to God. to God. The subjective side is that our fears The subjective side is that our fears The subjective side is that our fears reveal which persons or objects exercise reveal which persons or objects exercise reveal which persons or objects exercise the greatest power over us. the greatest power over us. the greatest power over us. And we pay homage to what we fear And we pay homage to what we fear And we pay homage to what we fear through our obedience. through our obedience. through our obedience. And that obedience enslaves us. And that obedience enslaves us. And that obedience enslaves us. Ultimately, either to sin or to Ultimately, either to sin or to Ultimately, either to sin or to obedience to God. obedience to God. obedience to God. So, the book encourages us So, the book encourages us So, the book encourages us to fear God to fear God to fear God over fearing the Assyrian king. over fearing the Assyrian king. over fearing the Assyrian king. >> [clears throat] >> [clears throat] >> [clears throat] >> The first oracle stresses that the >> The first oracle stresses that the >> The first oracle stresses that the Assyrian king is no match for God in Assyrian king is no match for God in Assyrian king is no match for God in spite of his large army. The second spite of his large army. The second spite of his large army. The second oracle oracle spells out the oracle oracle spells out the oracle oracle spells out the implications for Judah. Once God has implications for Judah. Once God has implications for Judah. Once God has decided no longer to punish Judah, the decided no longer to punish Judah, the decided no longer to punish Judah, the Assyrian king loses his power. Assyrian king loses his power. Assyrian king loses his power. Ultimately, it's all with God. Mhm. Ultimately, it's all with God. Mhm. Ultimately, it's all with God. Mhm. Um and we too face temptations to false Um and we too face temptations to false Um and we too face temptations to false security that Nineveh faced, the security that Nineveh faced, the security that Nineveh faced, the temptation of powers and numbers. temptation of powers and numbers. temptation of powers and numbers. Yeah, Nineveh Nineveh's depicted as Yeah, Nineveh Nineveh's depicted as Yeah, Nineveh Nineveh's depicted as having multiplied its merchants until having multiplied its merchants until having multiplied its merchants until they outnumber the stars. they outnumber the stars. they outnumber the stars. >> Mhm. >> Mhm. >> Mhm. Right? So, proliferated its courtiers Right? So, proliferated its courtiers Right? So, proliferated its courtiers and officials. And people often believe and officials. And people often believe and officials. And people often believe there's safety in numbers.

there's safety in numbers. there's safety in numbers. Nineveh may believe that a multitude of Nineveh may believe that a multitude of Nineveh may believe that a multitude of merchants and guards and officials merchants and guards and officials merchants and guards and officials speaks in her favor, but quickly come, speaks in her favor, but quickly come, speaks in her favor, but quickly come, quickly gone is Nahum's message. Mhm. quickly gone is Nahum's message. Mhm. quickly gone is Nahum's message. Mhm. The warning is against taking refuge in The warning is against taking refuge in The warning is against taking refuge in numbers. numbers. numbers. Um So, there is an implicit warning Um So, there is an implicit warning Um So, there is an implicit warning here, I think, against putting our trust here, I think, against putting our trust here, I think, against putting our trust in economic growth, the proliferation of in economic growth, the proliferation of in economic growth, the proliferation of merchants, merchants, merchants, or in a powerful state, the or in a powerful state, the or in a powerful state, the proliferation of courtiers and proliferation of courtiers and proliferation of courtiers and officials. officials. officials. Uh certainly, if such proliferation Uh certainly, if such proliferation Uh certainly, if such proliferation happens at the expense of other nations, happens at the expense of other nations, happens at the expense of other nations, then we will deal with God. Mhm. then we will deal with God. Mhm. then we will deal with God. Mhm. Then there's the temptation to Then there's the temptation to Then there's the temptation to allurement. Nineveh's portrayed as a allurement. Nineveh's portrayed as a allurement. Nineveh's portrayed as a prostitute prostitute prostitute because Nineveh has proved not only because Nineveh has proved not only because Nineveh has proved not only oppressive, oppressive, oppressive, but also alluring in some ways. And it but also alluring in some ways. And it but also alluring in some ways. And it is necessary to destroy her pretense. is necessary to destroy her pretense. is necessary to destroy her pretense. They made treaties with other nations in They made treaties with other nations in They made treaties with other nations in which kind of they pretended to bring which kind of they pretended to bring which kind of they pretended to bring lots of goods lots of goods lots of goods to other nations, but in fact, it was to other nations, but in fact, it was to other nations, but in fact, it was more about what they could get out of more about what they could get out of more about what they could get out of it. it. it. Um Um Um Seems that some Judeans um had Seems that some Judeans um had Seems that some Judeans um had identified and celebrated with the identified and celebrated with the identified and celebrated with the Assyrians. Mhm. I said that um Assyrians. Mhm. I said that um Assyrians. Mhm. I said that um the fall of Thebes, which in it Egyptian the fall of Thebes, which in it Egyptian the fall of Thebes, which in it Egyptian and Hebrew is called No Amon, city of and Hebrew is called No Amon, city of and Hebrew is called No Amon, city of Amon, Amon, Amon, um um um uh falls in the middle of Manasseh's uh falls in the middle of Manasseh's uh falls in the middle of Manasseh's reign. And as it happens, Manasseh names reign. And as it happens, Manasseh names reign. And as it happens, Manasseh names his son his son his son at about that time Amon. Mhm.

at about that time Amon. Mhm. at about that time Amon. Mhm. [clears throat] [clears throat] [clears throat] And he becomes the successor of And he becomes the successor of And he becomes the successor of Manasseh. So, there's been some Manasseh. So, there's been some Manasseh. So, there's been some speculation whether he did that in speculation whether he did that in speculation whether he did that in commemoration of Ashurbanipal's victory commemoration of Ashurbanipal's victory commemoration of Ashurbanipal's victory over Thebes. Mhm. Hey, well done, over Thebes. Mhm. Hey, well done, over Thebes. Mhm. Hey, well done, Assyrian king, conquering Amon. I'll Assyrian king, conquering Amon. I'll Assyrian king, conquering Amon. I'll call my son Amon now. If it expresses call my son Amon now. If it expresses call my son Amon now. If it expresses loyalty to Ashurbanipal, we don't know loyalty to Ashurbanipal, we don't know loyalty to Ashurbanipal, we don't know that that that >> [sighs and gasps] >> [sighs and gasps] >> [sighs and gasps] >> uh >> uh >> uh for sure, but there there were people for sure, but there there were people for sure, but there there were people who were tempted to go along with the who were tempted to go along with the who were tempted to go along with the Assyrians because they seemed so Assyrians because they seemed so Assyrians because they seemed so powerful and offered security. Um powerful and offered security. Um powerful and offered security. Um >> [sighs] >> [sighs] >> [sighs] >> From Nineveh, we can >> From Nineveh, we can >> From Nineveh, we can also learn that we are capable of also learn that we are capable of also learn that we are capable of self-deception. self-deception. self-deception. Uh Nineveh's complacently complacency is Uh Nineveh's complacently complacency is Uh Nineveh's complacently complacency is particularly addressed in the comparison particularly addressed in the comparison particularly addressed in the comparison with Thebes, which we've talked about at with Thebes, which we've talked about at with Thebes, which we've talked about at the beginning. the beginning. the beginning. Um Um Um The rhetorical question, "Will you go The rhetorical question, "Will you go The rhetorical question, "Will you go better Will it go better for you than better Will it go better for you than better Will it go better for you than for the city of Thebes?" for the city of Thebes?" for the city of Thebes?" >> Mhm. challenges those who saw in the >> Mhm. challenges those who saw in the >> Mhm. challenges those who saw in the fall of Thebes merely proof of Assyria's fall of Thebes merely proof of Assyria's fall of Thebes merely proof of Assyria's superior strength. superior strength. superior strength. Because they would have been tempted to Because they would have been tempted to Because they would have been tempted to answer in the affirmative. Yeah, of answer in the affirmative. Yeah, of answer in the affirmative. Yeah, of course. course. course. Nineveh is better and will fare better.

Nineveh is better and will fare better. Nineveh is better and will fare better. After all, they got a battle thieves. After all, they got a battle thieves. After all, they got a battle thieves. They conquered thieves. They conquered thieves. They conquered thieves. But they conquered thieves only because But they conquered thieves only because But they conquered thieves only because God allowed them to do so. God allowed them to do so. God allowed them to do so. And this reveals how we can deceive And this reveals how we can deceive And this reveals how we can deceive ourselves about a permanence of evil ourselves about a permanence of evil ourselves about a permanence of evil powers. What seems invincible and powers. What seems invincible and powers. What seems invincible and unstoppable may in fact be ripe for unstoppable may in fact be ripe for unstoppable may in fact be ripe for judgment. judgment. judgment. So, the book challenges any sense of So, the book challenges any sense of So, the book challenges any sense of false security in fortifications, false security in fortifications, false security in fortifications, armies, or economic strength. armies, or economic strength. armies, or economic strength. It teaches us to live in a tension It teaches us to live in a tension It teaches us to live in a tension between God's patience and justice. between God's patience and justice. between God's patience and justice. To examine which side we are on because To examine which side we are on because To examine which side we are on because there's a bit of Nineveh in all of us. there's a bit of Nineveh in all of us. there's a bit of Nineveh in all of us. That wickedness that asserts itself over That wickedness that asserts itself over That wickedness that asserts itself over against the creator. against the creator. against the creator. Um so, we can't just assume that we will Um so, we can't just assume that we will Um so, we can't just assume that we will find ourselves on the right side uh of find ourselves on the right side uh of find ourselves on the right side uh of things uh when we oppress the weak and things uh when we oppress the weak and things uh when we oppress the weak and powerless. And when we lean towards powerless. And when we lean towards powerless. And when we lean towards violent solutions, then we are called to violent solutions, then we are called to violent solutions, then we are called to repentance. repentance. repentance. And we need to recognize the limits of And we need to recognize the limits of And we need to recognize the limits of human power. That's something we learn human power. That's something we learn human power. That's something we learn uh in Nahum.

uh in Nahum. uh in Nahum. Uh the chariots that so typically Uh the chariots that so typically Uh the chariots that so typically symbolize Assyrian power because uh they symbolize Assyrian power because uh they symbolize Assyrian power because uh they uh developed territory to a high extent. uh developed territory to a high extent. uh developed territory to a high extent. They They They uh uh uh they used them particularly effectively. they used them particularly effectively. they used them particularly effectively. Uh but Nahum relishes uselessness of Uh but Nahum relishes uselessness of Uh but Nahum relishes uselessness of Assyrian chariots in the defense of Assyrian chariots in the defense of Assyrian chariots in the defense of Nineveh. Nineveh. Nineveh. The portrayal of those feverish but The portrayal of those feverish but The portrayal of those feverish but ultimately futile preparations against ultimately futile preparations against ultimately futile preparations against the attack reveals the attack reveals the attack reveals how powerless you are once how powerless you are once how powerless you are once the one is coming who crushes you. the one is coming who crushes you. the one is coming who crushes you. Um I think Um I think Um I think uh we should also learn from it not to uh we should also learn from it not to uh we should also learn from it not to be shaped by violence ourselves. Yeah. be shaped by violence ourselves. Yeah. be shaped by violence ourselves. Yeah. To avoid glee by celebrating uh just as To avoid glee by celebrating uh just as To avoid glee by celebrating uh just as the horrid pictures of war that we find the horrid pictures of war that we find the horrid pictures of war that we find in in in in Nahum may well evoke a little in Nahum may well evoke a little in Nahum may well evoke a little sympathy for Nineveh. And that is proper sympathy for Nineveh. And that is proper sympathy for Nineveh. And that is proper as long as it doesn't lead to as long as it doesn't lead to as long as it doesn't lead to resentfulness towards God. resentfulness towards God. resentfulness towards God. Nahum makes it very difficult to Nahum makes it very difficult to Nahum makes it very difficult to identify with both Nineveh and the Lord. identify with both Nineveh and the Lord. identify with both Nineveh and the Lord. You got to choose your side. Yeah. You got to choose your side. Yeah. You got to choose your side. Yeah. But identifying with the Lord doesn't But identifying with the Lord doesn't But identifying with the Lord doesn't mean mean mean uh uh uh you got to be we we should be gleeful you got to be we we should be gleeful you got to be we we should be gleeful about the fall of Nineveh. Yeah.

about the fall of Nineveh. Yeah. about the fall of Nineveh. Yeah. The text is carefully balanced and can The text is carefully balanced and can The text is carefully balanced and can guide us towards an emotional response guide us towards an emotional response guide us towards an emotional response that is neither misplaced sympathy for that is neither misplaced sympathy for that is neither misplaced sympathy for evil doers nor self-satisfied glee evil doers nor self-satisfied glee evil doers nor self-satisfied glee over the downfall of uh the bully. Mhm. over the downfall of uh the bully. Mhm. over the downfall of uh the bully. Mhm. Uh because it's about Uh because it's about Uh because it's about God dealing with bullies. God dealing with bullies. God dealing with bullies. But the graphic depiction of war of But the graphic depiction of war of But the graphic depiction of war of war's aftermath more war's aftermath more war's aftermath more uh shows us it's not pretty. Yeah. And uh shows us it's not pretty. Yeah. And uh shows us it's not pretty. Yeah. And it should there should be some pity on it should there should be some pity on it should there should be some pity on our side as well. Mhm. Cuz we remember our side as well. Mhm. Cuz we remember our side as well. Mhm. Cuz we remember in the end that violence begets in the end that violence begets in the end that violence begets violence. Mhm. violence. Mhm. violence. Mhm. And Nineveh was a city full of murder. And Nineveh was a city full of murder. And Nineveh was a city full of murder. As the beginning of chapter three puts As the beginning of chapter three puts As the beginning of chapter three puts it. it. it. And it experiences bloodshed in return. And it experiences bloodshed in return. And it experiences bloodshed in return. It was full of bloodshed. It experiences It was full of bloodshed. It experiences It was full of bloodshed. It experiences bloodshed. They had killed even children bloodshed. They had killed even children bloodshed. They had killed even children in the description of the city of the in the description of the city of the in the description of the city of the downfall of the city of thieves. And now downfall of the city of thieves. And now downfall of the city of thieves. And now experiences experiences experiences In God's economy, those who live by the In God's economy, those who live by the In God's economy, those who live by the sword will die by the sword. Mhm. sword will die by the sword. Mhm. sword will die by the sword. Mhm. That's reassuring.

That's reassuring. That's reassuring. But it should also lead us to pity and But it should also lead us to pity and But it should also lead us to pity and compassion. compassion. compassion. Um Um Um Mhm. Uh yeah, there's a lot of Mhm. Uh yeah, there's a lot of Mhm. Uh yeah, there's a lot of consequences for us, I think, looking at consequences for us, I think, looking at consequences for us, I think, looking at our own hearts our own hearts our own hearts where we find uh where we find uh where we find uh violence or the allure of greater safety violence or the allure of greater safety violence or the allure of greater safety in numbers uh and so on in ourselves and in numbers uh and so on in ourselves and in numbers uh and so on in ourselves and do not put our trust in God. do not put our trust in God. do not put our trust in God. Yeah, and I noticed too at the beginning Yeah, and I noticed too at the beginning Yeah, and I noticed too at the beginning of chapter three as as you're talking of chapter three as as you're talking of chapter three as as you're talking about it, I was thinking about it. about it, I was thinking about it. about it, I was thinking about it. I love the juxtaposition pieces that I love the juxtaposition pieces that I love the juxtaposition pieces that Nahum calls out where he's you know, Nahum calls out where he's you know, Nahum calls out where he's you know, he's he's talking about Nineveh and he's he's talking about Nineveh and he's he's talking about Nineveh and says, "She is crammed with wealth and says, "She is crammed with wealth and says, "She is crammed with wealth and never without victims." never without victims." never without victims." So, it just this idea of wealth So, it just this idea of wealth So, it just this idea of wealth and victims. And then a little bit later and victims. And then a little bit later and victims. And then a little bit later um all this because Nineveh the um all this because Nineveh the um all this because Nineveh the beautiful and faithless beautiful and faithless beautiful and faithless city. So, just because it's beautiful city. So, just because it's beautiful city. So, just because it's beautiful doesn't mean it's full of faith you like doesn't mean it's full of faith you like doesn't mean it's full of faith you like it's it's calling out this picture of it's it's calling out this picture of it's it's calling out this picture of you can be wealthy and you can be you can be wealthy and you can be you can be wealthy and you can be beautiful and have all these things. beautiful and have all these things. beautiful and have all these things. But But But but you are nothing without faith. And but you are nothing without faith. And but you are nothing without faith. And you are not and so it's it's painting you are not and so it's it's painting you are not and so it's it's painting this picture of this picture of this picture of you may have thought that life was good.

you may have thought that life was good. you may have thought that life was good. But I'm here to tell you But I'm here to tell you But I'm here to tell you it was not the life that you were it was not the life that you were it was not the life that you were actually called to and called for. actually called to and called for. actually called to and called for. Um so so just those little things. And Um so so just those little things. And Um so so just those little things. And then even a little bit later at the end then even a little bit later at the end then even a little bit later at the end of verse seven where he says, "Where are of verse seven where he says, "Where are of verse seven where he says, "Where are the mourners? Does anyone regret your the mourners? Does anyone regret your the mourners? Does anyone regret your destruction?" destruction?" destruction?" Just just that little reminder for like Just just that little reminder for like Just just that little reminder for like uh about where are the people who are uh about where are the people who are uh about where are the people who are going going going what sort of legacy are you wanting to what sort of legacy are you wanting to what sort of legacy are you wanting to leave on? It's just these little leave on? It's just these little leave on? It's just these little just these little nuggets that can stick just these little nuggets that can stick just these little nuggets that can stick with you for sure. with you for sure. with you for sure. Um Yeah, if you if you go to a funeral Um Yeah, if you if you go to a funeral Um Yeah, if you if you go to a funeral and no one is really there to mourn you, and no one is really there to mourn you, and no one is really there to mourn you, then then then something's gone wrong in your life. something's gone wrong in your life. something's gone wrong in your life. >> Something has gone wrong. Um >> Something has gone wrong. Um >> Something has gone wrong. Um We've talked about a number of the We've talked about a number of the We've talked about a number of the verses and passages from this book so verses and passages from this book so verses and passages from this book so far, but I I do want to uh far, but I I do want to uh far, but I I do want to uh ask is is there a verse or two that you ask is is there a verse or two that you ask is is there a verse or two that you want to make sure that people want to make sure that people want to make sure that people make special note of? That you if you've make special note of? That you if you've make special note of? That you if you've never read Nineveh, never read Nineveh, never read Nineveh, maybe make a little star next to this maybe make a little star next to this maybe make a little star next to this verse so that you know to look out for verse so that you know to look out for verse so that you know to look out for it as you are are it as you are are it as you are are uh going through your reading.

uh going through your reading. uh going through your reading. Yeah, so Exodus 34:6 and 7 is incredibly Yeah, so Exodus 34:6 and 7 is incredibly Yeah, so Exodus 34:6 and 7 is incredibly important in the Bible. And so, the important in the Bible. And so, the important in the Bible. And so, the quotation from it in verse three, so quotation from it in verse three, so quotation from it in verse three, so one, "The Lord is slow to get angry, one, "The Lord is slow to get angry, one, "The Lord is slow to get angry, but his power is great. And he never but his power is great. And he never but his power is great. And he never lets the guilty go unpunished." That is lets the guilty go unpunished." That is lets the guilty go unpunished." That is important for the text's quality. important for the text's quality. important for the text's quality. Uh the way the poem the climax is in Uh the way the poem the climax is in Uh the way the poem the climax is in "The Lord is good." Yeah. "The Lord is good." Yeah. "The Lord is good." Yeah. A strong refuge when trouble comes. A strong refuge when trouble comes. A strong refuge when trouble comes. He's close to those who trust in him. I He's close to those who trust in him. I He's close to those who trust in him. I mean, that is mean, that is mean, that is uh so important. uh so important. uh so important. Key part of message. Key part of message. Key part of message. The final verse of chapter one in The final verse of chapter one in The final verse of chapter one in English English English chapter two verse one in Hebrew. Mhm. chapter two verse one in Hebrew. Mhm. chapter two verse one in Hebrew. Mhm. Um Um Um uh it is uh it is uh it is instrumental important in the canon. instrumental important in the canon. instrumental important in the canon. Look, a messenger is coming over the Look, a messenger is coming over the Look, a messenger is coming over the mountains with good news. He's bringing mountains with good news. He's bringing mountains with good news. He's bringing a message of peace. Celebrate your a message of peace. Celebrate your a message of peace. Celebrate your festivals, oh people of Judah, and festivals, oh people of Judah, and festivals, oh people of Judah, and fulfill all your vows. Mhm. For your fulfill all your vows. Mhm. For your fulfill all your vows. Mhm. For your wicked enemies will never invade your wicked enemies will never invade your wicked enemies will never invade your land again. They will be completely land again. They will be completely land again. They will be completely destroyed. destroyed. destroyed. A similar version of the verse is A similar version of the verse is A similar version of the verse is found in Isaiah 52:7 where it's applied found in Isaiah 52:7 where it's applied found in Isaiah 52:7 where it's applied to the end of the Babylonian exile. Mhm.

to the end of the Babylonian exile. Mhm. to the end of the Babylonian exile. Mhm. And then Isaiah 52 is cited by Paul in And then Isaiah 52 is cited by Paul in And then Isaiah 52 is cited by Paul in Romans 10 in the context of proclaiming Romans 10 in the context of proclaiming Romans 10 in the context of proclaiming Christ as Lord. So, the verse has a sort Christ as Lord. So, the verse has a sort Christ as Lord. So, the verse has a sort of trajectory from Nineveh's fall to of trajectory from Nineveh's fall to of trajectory from Nineveh's fall to Babylon's fall to Christ's victory over Babylon's fall to Christ's victory over Babylon's fall to Christ's victory over death. Mhm. death. Mhm. death. Mhm. And the call that And the call that And the call that follows the announcement of deliverance, follows the announcement of deliverance, follows the announcement of deliverance, "Now celebrate your festivals, fulfill "Now celebrate your festivals, fulfill "Now celebrate your festivals, fulfill all your vows." all your vows." all your vows." uh uh uh puts that in context, not simply victory puts that in context, not simply victory puts that in context, not simply victory celebrations, but celebrations in the celebrations, but celebrations in the celebrations, but celebrations in the context of previous dependence on God context of previous dependence on God context of previous dependence on God expressed in vows. Mhm. So, you have expressed in vows. Mhm. So, you have expressed in vows. Mhm. So, you have made vows because you depended on God. made vows because you depended on God. made vows because you depended on God. And previous salvation history, And previous salvation history, And previous salvation history, celebrate your festivals. So, those celebrate your festivals. So, those celebrate your festivals. So, those festivals that celebrate what God has festivals that celebrate what God has festivals that celebrate what God has done in the past. So, now Passover done in the past. So, now Passover done in the past. So, now Passover celebrates not only the deliverance from celebrates not only the deliverance from celebrates not only the deliverance from Egypt, but also that the Assyrian Egypt, but also that the Assyrian Egypt, but also that the Assyrian villain has been cut off. And also that villain has been cut off. And also that villain has been cut off. And also that evil has been defeated on the cross. evil has been defeated on the cross. evil has been defeated on the cross. Um festivals uh celebrating God's Um festivals uh celebrating God's Um festivals uh celebrating God's provision now also celebrate that the provision now also celebrate that the provision now also celebrate that the tribute payments to Assyria have ended.

tribute payments to Assyria have ended. tribute payments to Assyria have ended. We now can offer ourselves all of us to We now can offer ourselves all of us to We now can offer ourselves all of us to God. We don't have to pay uh [gasps] God. We don't have to pay uh [gasps] God. We don't have to pay uh [gasps] death and sin as our taskmaster. death and sin as our taskmaster. death and sin as our taskmaster. Um Um Um Because read as a canonical book, Because read as a canonical book, Because read as a canonical book, the villain whose hold has been broken the villain whose hold has been broken the villain whose hold has been broken here is ultimately death itself. Yeah. here is ultimately death itself. Yeah. here is ultimately death itself. Yeah. >> [snorts] >> [snorts] >> [snorts] >> And maybe just >> And maybe just >> And maybe just for the poetry of the difficult to say for the poetry of the difficult to say for the poetry of the difficult to say cuz that's so so cuz that's so so cuz that's so so so much incredible poetry. Some of which so much incredible poetry. Some of which so much incredible poetry. Some of which is difficult to convey in Hebrew and in is difficult to convey in Hebrew and in is difficult to convey in Hebrew and in English. That the change of rhythm at English. That the change of rhythm at English. That the change of rhythm at the beginning of chapter three is the beginning of chapter three is the beginning of chapter three is amazing. amazing. amazing. Uh but the language in in chapter Uh but the language in in chapter Uh but the language in in chapter two verse 10, there's a lot of two verse 10, there's a lot of two verse 10, there's a lot of assonance and alliteration. Sometimes assonance and alliteration. Sometimes assonance and alliteration. Sometimes when it is devastation, desolation, when it is devastation, desolation, when it is devastation, desolation, destruction. destruction. destruction. And then humiliation. We get those four And then humiliation. We get those four And then humiliation. We get those four images of a pool whose waters run away. images of a pool whose waters run away. images of a pool whose waters run away. Uh the pool in the ancient world is a Uh the pool in the ancient world is a Uh the pool in the ancient world is a symbol of uh order. Yeah. Being able to symbol of uh order. Yeah. Being able to symbol of uh order. Yeah. Being able to channel water is incredibly important in channel water is incredibly important in channel water is incredibly important in a water-poor region.

a water-poor region. a water-poor region. Uh so, pool whose waters run away says Uh so, pool whose waters run away says Uh so, pool whose waters run away says this order is falling apart. It's a this order is falling apart. It's a this order is falling apart. It's a false order. false order. false order. Uh an order without reference to God is Uh an order without reference to God is Uh an order without reference to God is corrupt and self-serving. corrupt and self-serving. corrupt and self-serving. Then the chariots I told you I mentioned Then the chariots I told you I mentioned Then the chariots I told you I mentioned go up in smoke. They represent the false go up in smoke. They represent the false go up in smoke. They represent the false trust in yeah, trusting in your own trust in yeah, trusting in your own trust in yeah, trusting in your own resources, the pride of that. resources, the pride of that. resources, the pride of that. The lions that are unable to hold on to The lions that are unable to hold on to The lions that are unable to hold on to prey talk about a false authority. prey talk about a false authority. prey talk about a false authority. Um lion symbol of kingship in the Um lion symbol of kingship in the Um lion symbol of kingship in the ancient world, but authority without ancient world, but authority without ancient world, but authority without reference to God is self-serving and reference to God is self-serving and reference to God is self-serving and arrogant. arrogant. arrogant. And then the prostitute that is publicly And then the prostitute that is publicly And then the prostitute that is publicly humiliated, another picture that humiliated, another picture that humiliated, another picture that uh shows us no illusions about the force uh shows us no illusions about the force uh shows us no illusions about the force that ends behind all that power. Yeah. that ends behind all that power. Yeah. that ends behind all that power. Yeah. So, yeah, because it's such a short So, yeah, because it's such a short So, yeah, because it's such a short book, might as well read all of it. book, might as well read all of it. book, might as well read all of it. >> [laughter] >> [laughter] >> [laughter] >> Yeah, there's no bad part. >> Yeah, there's no bad part. >> Yeah, there's no bad part. Uh Uh Uh um I um I um I we may have wrestled with some of this we may have wrestled with some of this we may have wrestled with some of this already, but I do want to just give you already, but I do want to just give you already, but I do want to just give you the opportunity the opportunity the opportunity uh to talk about it. We always like kind uh to talk about it. We always like kind uh to talk about it. We always like kind of ask, "Are there any sticky parts of of ask, "Are there any sticky parts of of ask, "Are there any sticky parts of this book?" And I say that as are there this book?" And I say that as are there this book?" And I say that as are there any parts that are particularly any parts that are particularly any parts that are particularly confusing or hard to read that you think confusing or hard to read that you think confusing or hard to read that you think that people should know about before that people should know about before that people should know about before diving in to say like hey just so you diving in to say like hey just so you diving in to say like hey just so you know you're going to read this and this know you're going to read this and this know you're going to read this and this is how you can is how you can is how you can read through that.

read through that. read through that. Yes, yeah. Now I think it is worth Yes, yeah. Now I think it is worth Yes, yeah. Now I think it is worth reflecting on that. There are some reflecting on that. There are some reflecting on that. There are some textual and translation challenges textual and translation challenges textual and translation challenges uh partly because the book deliberately uh partly because the book deliberately uh partly because the book deliberately uses ambiguity and confusion I think. uses ambiguity and confusion I think. uses ambiguity and confusion I think. Uh but some of that is um eased in a Uh but some of that is um eased in a Uh but some of that is um eased in a number of our English translations. Um number of our English translations. Um number of our English translations. Um there's the acrostic problem we we there's the acrostic problem we we there's the acrostic problem we we talked about. talked about. talked about. Um Um Um That's usually resolved in English That's usually resolved in English That's usually resolved in English translations or ignored. translations or ignored. translations or ignored. Uh more important are kind of the the Uh more important are kind of the the Uh more important are kind of the the issue of violence and brutality, the issue of violence and brutality, the issue of violence and brutality, the graphic depictions here is one of the graphic depictions here is one of the graphic depictions here is one of the most challenging aspects I think. The most challenging aspects I think. The most challenging aspects I think. The the vivid portrayal of violence and the vivid portrayal of violence and the vivid portrayal of violence and destruction. destruction. destruction. Multitude of slain, mass of corpses. Multitude of slain, mass of corpses. Multitude of slain, mass of corpses. They stumble over the bodies there are They stumble over the bodies there are They stumble over the bodies there are so many. The the children being smashed so many. The the children being smashed so many. The the children being smashed at the head of every street. at the head of every street. at the head of every street. Um Um Um So the killing of children represents So the killing of children represents So the killing of children represents the calculated brutality attested for the calculated brutality attested for the calculated brutality attested for the Assyrians. Not just for the the Assyrians. Not just for the the Assyrians. Not just for the Assyrians but the Assyrians were Assyrians but the Assyrians were Assyrians but the Assyrians were actually proud of it. They even actually proud of it. They even actually proud of it. They even advertised their brutality. advertised their brutality. advertised their brutality. Uh because it they thought you know it Uh because it they thought you know it Uh because it they thought you know it it will it will it will make people fear us.

make people fear us. make people fear us. Um and it reminds us that people get Um and it reminds us that people get Um and it reminds us that people get carried away in war in in more than one carried away in war in in more than one carried away in war in in more than one sense. sense. sense. Um Is Nahum bloodthirsty? Is Nahum bloodthirsty? We therefore need to ask uh We therefore need to ask uh We therefore need to ask uh cuz Nahum might sometimes be considered cuz Nahum might sometimes be considered cuz Nahum might sometimes be considered overly concerned with cruel gory overly concerned with cruel gory overly concerned with cruel gory business but actually business but actually business but actually there isn't any description in Nahum there isn't any description in Nahum there isn't any description in Nahum [clears throat] of actual combat and [clears throat] of actual combat and [clears throat] of actual combat and bloodshed. bloodshed. bloodshed. Battle scenes. The focus is on the Battle scenes. The focus is on the Battle scenes. The focus is on the preparations for war preparations for war preparations for war and then the aftermath. Not on the and then the aftermath. Not on the and then the aftermath. Not on the killing itself. So it's not like killing itself. So it's not like killing itself. So it's not like some of the films we get they kind of some of the films we get they kind of some of the films we get they kind of deliberately titillate a desire for deliberately titillate a desire for deliberately titillate a desire for seeing gory images and and violence. seeing gory images and and violence. seeing gory images and and violence. It's not like that at all. It's not like that at all. It's not like that at all. Uh rather the focus is not on Uh rather the focus is not on Uh rather the focus is not on celebrating the killing celebrating the killing celebrating the killing but on exposing Nineveh's vulnerability but on exposing Nineveh's vulnerability but on exposing Nineveh's vulnerability and the consequences of evil. and the consequences of evil. and the consequences of evil. So the poetry is much more like a taunt. So the poetry is much more like a taunt. So the poetry is much more like a taunt. It doesn't celebrate heroic deeds in It doesn't celebrate heroic deeds in It doesn't celebrate heroic deeds in battle battle battle as some other literature does as some other literature does as some other literature does uh outside the Bible.

uh outside the Bible. uh outside the Bible. Uh Uh Uh It doesn't celebrate violence but it It doesn't celebrate violence but it It doesn't celebrate violence but it encourages its audience not to think too encourages its audience not to think too encourages its audience not to think too highly of the powers that threaten them. highly of the powers that threaten them. highly of the powers that threaten them. Um so the the other area is around Um so the the other area is around Um so the the other area is around gender and sexual imagery. gender and sexual imagery. gender and sexual imagery. Chapter 3:13, your troops will be as Chapter 3:13, your troops will be as Chapter 3:13, your troops will be as weak and helpless as women. Uh that can weak and helpless as women. Uh that can weak and helpless as women. Uh that can be offensive to modern readers uh if you be offensive to modern readers uh if you be offensive to modern readers uh if you do not pay attention to the historical do not pay attention to the historical do not pay attention to the historical context. context. context. Uh cuz back then Uh cuz back then Uh cuz back then uh women did not ordinarily take up uh women did not ordinarily take up uh women did not ordinarily take up weapons in battle. weapons in battle. weapons in battle. So if you speak of combatants So if you speak of combatants So if you speak of combatants as women it's to imply that they fail in as women it's to imply that they fail in as women it's to imply that they fail in their role as soldiers. their role as soldiers. their role as soldiers. So that's relative to the culture into So that's relative to the culture into So that's relative to the culture into which the text is written. Physical which the text is written. Physical which the text is written. Physical strength of course in those days uh strength of course in those days uh strength of course in those days uh played a much more important role played a much more important role played a much more important role um in ancient life uh in in especially um in ancient life uh in in especially um in ancient life uh in in especially in warfare. Uh nowadays with all the in warfare. Uh nowadays with all the in warfare. Uh nowadays with all the drones and stuff, you know, doesn't drones and stuff, you know, doesn't drones and stuff, you know, doesn't matter whether you you go to gym every matter whether you you go to gym every matter whether you you go to gym every day or whether you're a complete day or whether you're a complete day or whether you're a complete weakling. Uh weakling. Uh weakling. Uh with a drone you can kill. [laughter] with a drone you can kill. [laughter] with a drone you can kill. [laughter] Uh but back then physical strength was Uh but back then physical strength was Uh but back then physical strength was really important.

really important. really important. Uh and so to say that your troops will Uh and so to say that your troops will Uh and so to say that your troops will be weak and helpless as women is to say be weak and helpless as women is to say be weak and helpless as women is to say they're not fulfilling their role. So we they're not fulfilling their role. So we they're not fulfilling their role. So we just have to keep in mind the cultural just have to keep in mind the cultural just have to keep in mind the cultural historical distance we have to that historical distance we have to that historical distance we have to that text. text. text. Then the prostitute imagery Then the prostitute imagery Then the prostitute imagery in 3:4-7 in 3:4-7 in 3:4-7 yeah where we even read in the first yeah where we even read in the first yeah where we even read in the first person I the Lord will be stripping and person I the Lord will be stripping and person I the Lord will be stripping and exposing her. So God takes yeah full exposing her. So God takes yeah full exposing her. So God takes yeah full responsibility for that. responsibility for that. responsibility for that. And some scholars have read this as And some scholars have read this as And some scholars have read this as condoning sexual violence against women. condoning sexual violence against women. condoning sexual violence against women. Thankfully I don't know of anyone who Thankfully I don't know of anyone who Thankfully I don't know of anyone who actually abused women actually abused women actually abused women and used Nahum as a justification for and used Nahum as a justification for and used Nahum as a justification for it. Now I'm allowed to do that because it. Now I'm allowed to do that because it. Now I'm allowed to do that because of Nahum. of Nahum. of Nahum. >> [laughter] >> And it would be a complete misreading >> And it would be a complete misreading uh of Nahum. The cultural context again uh of Nahum. The cultural context again uh of Nahum. The cultural context again matters here. Uh cities were of matters here. Uh cities were of matters here. Uh cities were of personified in ancient world as as personified in ancient world as as personified in ancient world as as feminine. feminine. feminine. Um the Lord is described in masculine Um the Lord is described in masculine Um the Lord is described in masculine terms as king and warrior. So that is terms as king and warrior. So that is terms as king and warrior. So that is part of the context, the cultural given.

part of the context, the cultural given. part of the context, the cultural given. But the specific imagery is Nineveh is But the specific imagery is Nineveh is But the specific imagery is Nineveh is not portrayed as a married woman whose not portrayed as a married woman whose not portrayed as a married woman whose honor is being violated but as a honor is being violated but as a honor is being violated but as a shameless prostitute with no honor to shameless prostitute with no honor to shameless prostitute with no honor to lose. lose. lose. Uh and in fact the purpose is to Uh and in fact the purpose is to Uh and in fact the purpose is to discredit Nineveh by publicly exposing discredit Nineveh by publicly exposing discredit Nineveh by publicly exposing the true nature of Nineveh. the true nature of Nineveh. the true nature of Nineveh. It's not to make statements about women It's not to make statements about women It's not to make statements about women or prostitutes in general. or prostitutes in general. or prostitutes in general. In fact Nineveh is not described In fact Nineveh is not described In fact Nineveh is not described like like like your standard prostitute. your standard prostitute. your standard prostitute. >> [gasps] >> [gasps] >> [gasps] >> Certainly not a woman who has fallen on >> Certainly not a woman who has fallen on >> Certainly not a woman who has fallen on hard times and needs to sell her body to hard times and needs to sell her body to hard times and needs to sell her body to feed herself or her children. Far from feed herself or her children. Far from feed herself or her children. Far from it. Nineveh is mistress of deadly charms it. Nineveh is mistress of deadly charms it. Nineveh is mistress of deadly charms who enticed the nations with her beauty. who enticed the nations with her beauty. who enticed the nations with her beauty. She told them all her magic, enchanting She told them all her magic, enchanting She told them all her magic, enchanting people everywhere. She's paying the people everywhere. She's paying the people everywhere. She's paying the people while I'm being paid for it. people while I'm being paid for it. people while I'm being paid for it. So the metaphor is not talking about So the metaphor is not talking about So the metaphor is not talking about normal prostitution. It's just using normal prostitution. It's just using normal prostitution. It's just using that imagery that imagery that imagery because a prostitute is a picture for because a prostitute is a picture for because a prostitute is a picture for someone who offers someone who offers someone who offers a fake.

a fake. a fake. Cuz the prostitute cannot offer the real Cuz the prostitute cannot offer the real Cuz the prostitute cannot offer the real thing, real love and real relationship. thing, real love and real relationship. thing, real love and real relationship. That's why that imagery is used to That's why that imagery is used to That's why that imagery is used to highlight the gap between appearance and highlight the gap between appearance and highlight the gap between appearance and reality. reality. reality. Not to make any comments about Not to make any comments about Not to make any comments about prostitutes let alone about women in prostitutes let alone about women in prostitutes let alone about women in general and that needs to be borne in general and that needs to be borne in general and that needs to be borne in mind. The other thing we wanted to talk about The other thing we wanted to talk about the tension between God's anger and the tension between God's anger and the tension between God's anger and love. love. love. And and so on we we shouldn't see that And and so on we we shouldn't see that And and so on we we shouldn't see that as as God being tension filled. as as God being tension filled. as as God being tension filled. He's not full of tension but it's the He's not full of tension but it's the He's not full of tension but it's the tension is on our part in in tension is on our part in in tension is on our part in in bringing this together. And we talked bringing this together. And we talked bringing this together. And we talked about nationalism and universalism. about nationalism and universalism. about nationalism and universalism. Um Um Um Nahum is not nationalistic. Watch out Nahum is not nationalistic. Watch out Nahum is not nationalistic. Watch out for who is it who gets uh delivered, who for who is it who gets uh delivered, who for who is it who gets uh delivered, who finds refuge. Uh Nahum is not blindly finds refuge. Uh Nahum is not blindly finds refuge. Uh Nahum is not blindly pro Judah. pro Judah. pro Judah. Um at the end of the book who has not Um at the end of the book who has not Um at the end of the book who has not been overwhelmed by your evil been overwhelmed by your evil been overwhelmed by your evil continually. continually. continually. And another thing that um And another thing that um And another thing that um is maybe less obvious as you read but if is maybe less obvious as you read but if is maybe less obvious as you read but if you do more research is uh you do more research is uh you do more research is uh the relationship between prophetic the relationship between prophetic the relationship between prophetic prediction and historical detail. Yeah, prediction and historical detail. Yeah, prediction and historical detail. Yeah, did it really happen that way?

did it really happen that way? did it really happen that way? Um Um Um There we need to bear in mind that the There we need to bear in mind that the There we need to bear in mind that the poetic depiction uses language that is poetic depiction uses language that is poetic depiction uses language that is much more about ideologies much more about ideologies much more about ideologies than a description of actual military than a description of actual military than a description of actual military practice. Again, it looks like Nahum is practice. Again, it looks like Nahum is practice. Again, it looks like Nahum is not an eyewitness but he's not really not an eyewitness but he's not really not an eyewitness but he's not really and he's not describing as an and he's not describing as an and he's not describing as an eyewitness. He uses imagery. Like he eyewitness. He uses imagery. Like he eyewitness. He uses imagery. Like he talks about the chariots because the talks about the chariots because the talks about the chariots because the chariots are a key image for Assyrian chariots are a key image for Assyrian chariots are a key image for Assyrian power. Not because they were power. Not because they were power. Not because they were particularly important in defending the particularly important in defending the particularly important in defending the city. city. city. It uses water imagery not because It uses water imagery not because It uses water imagery not because flooding played any role in Nineveh's flooding played any role in Nineveh's flooding played any role in Nineveh's actual fall. Um it didn't. actual fall. Um it didn't. actual fall. Um it didn't. >> [snorts] >> [snorts] >> [snorts] >> Uh but because water >> Uh but because water >> Uh but because water had such a powerful symbolic value in had such a powerful symbolic value in had such a powerful symbolic value in the world um that pool of having the world um that pool of having the world um that pool of having everything under control or no longer everything under control or no longer everything under control or no longer having everything under control with the having everything under control with the having everything under control with the water all over the place water all over the place water all over the place and water coming and erasing all and water coming and erasing all and water coming and erasing all distinctions is a symbol of chaos. distinctions is a symbol of chaos. distinctions is a symbol of chaos. And this is how God's good order was And this is how God's good order was And this is how God's good order was destroyed in the flood that he brings. destroyed in the flood that he brings. destroyed in the flood that he brings. Um so it's that more ideological, more Um so it's that more ideological, more Um so it's that more ideological, more poetic side of it that is far more poetic side of it that is far more poetic side of it that is far more important than important than important than the ins and outs of the actual fall of the ins and outs of the actual fall of the ins and outs of the actual fall of the city.

Um uh and I guess we talked about like Um uh and I guess we talked about like uh uh uh how do we how do we how do we bring together this talk about violence bring together this talk about violence bring together this talk about violence and anger with the kingdom of Christ? and anger with the kingdom of Christ? and anger with the kingdom of Christ? Uh Uh Uh the fuller story where evil is touched the fuller story where evil is touched the fuller story where evil is touched on the cross. And we navigate that by on the cross. And we navigate that by on the cross. And we navigate that by reading Nahum alongside other scripture. reading Nahum alongside other scripture. reading Nahum alongside other scripture. So Nahum is God's mercy and Habakkuk the So Nahum is God's mercy and Habakkuk the So Nahum is God's mercy and Habakkuk the next book will deal more with the next book will deal more with the next book will deal more with the problem of violence that if you respond problem of violence that if you respond problem of violence that if you respond to violence with violence then to violence with violence then to violence with violence then you've got a further problem. Yes, the you've got a further problem. Yes, the you've got a further problem. Yes, the Babylonians Babylonians Babylonians have destroyed Nineveh, great. But now have destroyed Nineveh, great. But now have destroyed Nineveh, great. But now the Babylonians are oppressing us. Hey, the Babylonians are oppressing us. Hey, the Babylonians are oppressing us. Hey, how's that going to help? how's that going to help? how's that going to help? >> [laughter] >> [laughter] >> [laughter] >> Um >> Um >> Um and you know by recognizing the cultural and you know by recognizing the cultural and you know by recognizing the cultural distance, focusing on the theological distance, focusing on the theological distance, focusing on the theological purpose purpose purpose um allowing for poetic license and and um allowing for poetic license and and um allowing for poetic license and and reading it christologically, the fuller reading it christologically, the fuller reading it christologically, the fuller revelation in Christ doesn't negate revelation in Christ doesn't negate revelation in Christ doesn't negate Nahum but it completes and qualifies Nahum but it completes and qualifies Nahum but it completes and qualifies what we read in Nahum. what we read in Nahum. what we read in Nahum. So there are some sticky points that are So there are some sticky points that are So there are some sticky points that are real. But they need not prevent us from real. But they need not prevent us from real. But they need not prevent us from hearing hearing hearing Nahum's testimony to God's opposition to Nahum's testimony to God's opposition to Nahum's testimony to God's opposition to evil and his ultimate vindication of the evil and his ultimate vindication of the evil and his ultimate vindication of the oppressed.

Well Thomas, you have taken us on a deep Well Thomas, you have taken us on a deep dive into Nahum and I I'm I'm so dive into Nahum and I I'm I'm so dive into Nahum and I I'm I'm so thrilled like this has been even thrilled like this has been even thrilled like this has been even for for me for for me for for me I'm sure the listeners are enjoying it I'm sure the listeners are enjoying it I'm sure the listeners are enjoying it too. That's great. But for me I've been too. That's great. But for me I've been too. That's great. But for me I've been deeply enjoying just really getting to deeply enjoying just really getting to deeply enjoying just really getting to dive deep into the fertile soil that dive deep into the fertile soil that dive deep into the fertile soil that Nahum is to talk about who God is Nahum is to talk about who God is Nahum is to talk about who God is especially and just to really soak us especially and just to really soak us especially and just to really soak us into into into um not just that time period um but how um not just that time period um but how um not just that time period um but how it relates to who God is now and how we it relates to who God is now and how we it relates to who God is now and how we can think about these same issues. can think about these same issues. can think about these same issues. Um so I really deeply appreciate this. I Um so I really deeply appreciate this. I Um so I really deeply appreciate this. I would as as we start to wrap up I want would as as we start to wrap up I want would as as we start to wrap up I want to ask you to ask you to ask you what would you like to leave people what would you like to leave people what would you like to leave people thinking about with the book of Nahum? Cool message. Evil cannot stand against Cool message. Evil cannot stand against God. God. God. The realization that God's anger is good The realization that God's anger is good The realization that God's anger is good news, really. news, really. news, really. Um and we need to recover that biblical Um and we need to recover that biblical Um and we need to recover that biblical understanding that God's wrath and anger understanding that God's wrath and anger understanding that God's wrath and anger against evil is actually good news.

against evil is actually good news. against evil is actually good news. Yeah. Yeah. Yeah. Cuz it means that the Lord is strong Cuz it means that the Lord is strong Cuz it means that the Lord is strong strong refuge good strong refuge when strong refuge good strong refuge when strong refuge good strong refuge when trouble comes. trouble comes. trouble comes. We We need to accept that God is the We We need to accept that God is the We We need to accept that God is the only one who can fill the role of God only one who can fill the role of God only one who can fill the role of God well. well. well. And therefore he's right to be jealous. And therefore he's right to be jealous. And therefore he's right to be jealous. That's good news. Mhm. Um That's good news. Mhm. Um That's good news. Mhm. Um We need to see that comfort and judgment We need to see that comfort and judgment We need to see that comfort and judgment go together. go together. go together. The bottom line is Nahum teaches us to The bottom line is Nahum teaches us to The bottom line is Nahum teaches us to fear God rather than human powers, to fear God rather than human powers, to fear God rather than human powers, to trust his ultimate vindication of the trust his ultimate vindication of the trust his ultimate vindication of the oppressed, to recognize that no evil can oppressed, to recognize that no evil can oppressed, to recognize that no evil can stand about against God. And so it stand about against God. And so it stand about against God. And so it challenges us challenges us challenges us Yeah, where do we seek refuge? What do Yeah, where do we seek refuge? What do Yeah, where do we seek refuge? What do we think about God? we think about God? we think about God? God has won God has won God has won the decisive victory against evil on the the decisive victory against evil on the the decisive victory against evil on the cross. We know that. You have Colossians cross. We know that. You have Colossians cross. We know that. You have Colossians 2, Romans 6. 2, Romans 6. 2, Romans 6. As in the old, so in the New Testament, As in the old, so in the New Testament, As in the old, so in the New Testament, God is the avenger God is the avenger God is the avenger uh using legitimate authorities. We uh using legitimate authorities. We uh using legitimate authorities. We don't take vengeance in our own hands, don't take vengeance in our own hands, don't take vengeance in our own hands, but we do have an involvement. Our but we do have an involvement. Our but we do have an involvement. Our involvement is zero tolerance with evil involvement is zero tolerance with evil involvement is zero tolerance with evil in our own hearts.

in our own hearts. in our own hearts. >> Yeah. It's our first battle battle zone. >> Yeah. It's our first battle battle zone. >> Yeah. It's our first battle battle zone. Ephesians 6. Mhm. Ephesians 6. Mhm. Ephesians 6. Mhm. Take on a spiritual battle there. And Take on a spiritual battle there. And Take on a spiritual battle there. And Nahum's poetry, that's what I want to us Nahum's poetry, that's what I want to us Nahum's poetry, that's what I want to us to remember, is a weapon to remember, is a weapon to remember, is a weapon that fights for hearts and minds. Mhm. that fights for hearts and minds. Mhm. that fights for hearts and minds. Mhm. Think of the book of Revelation where we Think of the book of Revelation where we Think of the book of Revelation where we have the dragon in chapter 12 for the have the dragon in chapter 12 for the have the dragon in chapter 12 for the supernatural evil supernatural evil supernatural evil that's fought by Michael and the angels. that's fought by Michael and the angels. that's fought by Michael and the angels. Then we have the sea monster that's Then we have the sea monster that's Then we have the sea monster that's Rome's imperial power Rome's imperial power Rome's imperial power that's overcome through martyrdom. Mhm. that's overcome through martyrdom. Mhm. that's overcome through martyrdom. Mhm. And then we have what's called the other And then we have what's called the other And then we have what's called the other monster. monster. monster. That's Rome's propaganda machine. Mhm. That's Rome's propaganda machine. Mhm. That's Rome's propaganda machine. Mhm. That's overcome by truth-telling. And That's overcome by truth-telling. And That's overcome by truth-telling. And it's that last part that Nahum helps us it's that last part that Nahum helps us it's that last part that Nahum helps us with. Yeah. with. Yeah. with. Yeah. Telling of uh Telling of uh Telling of uh showing what those evil powers are showing what those evil powers are showing what those evil powers are really like and where our refuge is really like and where our refuge is really like and where our refuge is truly to be found. And that's the best truly to be found. And that's the best truly to be found. And that's the best way to use Nahum. Mhm.

Well, on that note Well, on that note would you mind closing us in prayer, would you mind closing us in prayer, would you mind closing us in prayer, especially thinking of people who have especially thinking of people who have especially thinking of people who have maybe they've never read this book, or maybe they've never read this book, or maybe they've never read this book, or maybe now after this deep dive, they maybe now after this deep dive, they maybe now after this deep dive, they want to pick it back up and read these want to pick it back up and read these want to pick it back up and read these three chapters again for themselves and three chapters again for themselves and three chapters again for themselves and it it it like keeping in mind everything that like keeping in mind everything that like keeping in mind everything that we've been able to talk about in this we've been able to talk about in this we've been able to talk about in this time, I would I would really appreciate time, I would I would really appreciate time, I would I would really appreciate you closing us in prayer today. you closing us in prayer today. you closing us in prayer today. Sure. Sure. Let's pray. Almighty God to whom all hearts are Almighty God to whom all hearts are open, all desires known open, all desires known open, all desires known and from whom no [music] secrets are and from whom no [music] secrets are and from whom no [music] secrets are hidden. You know better than we do You know better than we do what we fear what we fear what we fear what we admire what shapes our what shapes our thoughts, where we put our trust thoughts, where we put our trust thoughts, where we put our trust where there's violence in our own where there's violence in our own where there's violence in our own hearts. hearts. hearts. And we pray that you would cleanse our And we pray that you would cleanse our And we pray that you would cleanse our hearts.

hearts. hearts. And that you would use Nahum for us And that you would use Nahum for us And that you would use Nahum for us to tell the truth to tell the truth to tell the truth to liberate us by your truth about to liberate us by your truth about to liberate us by your truth about yourself yourself yourself and the rest of creation. Help especially new readers to the book Help especially new readers to the book of Nahum of Nahum of Nahum to rejoice in your goodness to rejoice in your goodness to rejoice in your goodness to seek refuge in you to face up to the difficult to face up to the difficult and painful images in the book in ways and painful images in the book in ways and painful images in the book in ways that are health-giving that are health-giving that are health-giving and beneficial for them. May we see more of your great goodness May we see more of your great goodness and rejoice in your sovereign [music] victory over in your sovereign [music] victory over all evil. all evil. all evil. We pray this in the name of our Lord We pray this in the name of our Lord We pray this in the name of our Lord Jesus [music] Christ.

Jesus [music] Christ. Jesus [music] Christ. Amen.