Fr. Eduardo Emilio Aguero, SCJ
Historical Context
The Book of Nahum does not mention reigning kings, so its historical setting must be reconstructed from events referenced in the text. Two decisive moments provide the framework: first, the brutal siege of the Egyptian city of Thebes in 663 B.C., carried out by King Assurbanipal of Assyria; second, the prophecy concerning the destruction of Nineveh, the Assyrian capital, which was fulfilled in 612 B.C. Nahum’s ministry is therefore situated between these two events, most likely in the years leading up to Nineveh’s fall. The severity of Nahum’s language in describing God’s wrath must be understood against the backdrop of Assyrian cruelty. The Assyrians were infamous for their merciless campaigns, showing no pity to nations they invaded. The destruction of Thebes exemplifies this violence, marked by plunder, devastation, and the slaughter of innocents:
“Yet she became an exile; she went into captivity; even her infants were dashed in pieces at the head of every street; lots were cast for her nobles; all her dignitaries were bound in fetters.” (Nahum 3:10)
For conquered nations, only two options remained: submission through vassalage and crushing tribute—humiliations considered worse than death in an honor-centered culture—or destruction, slaughter, and exile. This fate befell the Northern Kingdom when Samaria fell in 722 B.C., scattering the tribes of Israel. Only those who fled to Judah survived; the rest never returned to their land. Judah itself endured Assyrian aggression. In 701 B.C., King Sennacherib invaded during the reign of Hezekiah, destroying fortified cities and besieging Jerusalem. Though Jerusalem was miraculously spared, Hezekiah was forced to pay heavy tribute. This humiliation marked Judah’s subjugation and left the people in misery and despair. Against this background, Nahum’s prophecy of vengeance against Nineveh becomes understandable: it is the cry of a people who had suffered under the iron hand of the empire.
The Theophany of God’s Justice
The opening theophany of Nahum (1:2–14) sings of the greatness of God and His justice in poetic form. In contrast to the absolute power that the king of Assyria claimed over nations and peoples, the prophet proclaims that only the Lord is Master of History. God is sovereign over all nations and the Lord of history, and His dominion relativizes the supposed omnipotence of earthly rulers. God is patient, but He does not leave cruelty unpunished: when judgment comes, those who trust in Him find protection, while the oppressors are destroyed. The force of natural phenomena reflects His power and implacable judgment, preparing the reader for the vision of Nineveh’s downfall.
“The LORD is a jealous and avenging God; the LORD takes vengeance and is filled with wrath. The LORD takes vengeance on his foes and vents his wrath against his enemies. The LORD is slow to anger but great in power; the LORD will not leave the guilty unpunished.” (Nah 1:2-3)
The Fall of Nineveh
In Nahum 2:1–3, the prophet announces a feast in Jerusalem, a sign of transition from judgment against Nineveh to salvation for Judah. The imminent fall of the Assyrian capital is proclaimed as good news, a reason for celebration and a source of hope for peace and prosperity in Israel. The remainder of the chapter (Nahum 2:2–14) vividly describes the assault and conquest of Nineveh in 612 B.C., when the Medes and Babylonians besieged the city. The text evokes the thunder of horses and chariots, the cries of defenders, the terror in their hearts, and the diversion of the Tigris’ canals to break down the walls. The “lion,” symbol of the Assyrian king who devoured entire nations with violence and cruelty, is finally struck down. He plundered and killed to feed the people of Nineveh:
“The lion tore enough for his cubs and strangled prey for his lionesses; he filled his caves with prey and his dens with torn flesh.” (Nahum 2:12)
In contrast to the violence wielded by these rapacious kings, political power is meant to serve the poor and the vulnerable, safeguarding them and defending them against every form of abuse or injustice.
God’s Justice and Mercy
According to the prophet Isaiah, God used the Assyrians as an instrument to punish and purify His people:
“Woe to Assyria, the rod of my anger; the staff in their hands is my fury. Against a godless nation I send him, and against the people of my wrath I command him…” (Is10:5)
However, their cruelty was repugnant to divine justice and the Lord declared that he would judge them for their arrogance and violence (cf. Is 10:12). God’s justice demands the conversion or punishment of the sinner, the reparation of the wrong done, and the comfort of the oppressed. His justice is not opposed to His mercy but is encompassed within it. It is a manifestation of His compassion, because only the truth liberates and rebuilds our real self in God and in the communion of saints. God’s heart is not inclined toward the death of the wicked but toward their salvation:
“Have I any pleasure in the death of the wicked, declares the Lord GOD, and not rather that he should turn from his way and live?” (Ez18:23)
This tension between divine justice and divine mercy reveals the depth of God’s love. He punishes evil, yet He longs for the sinner’s conversion. His intervention is both a warning and an invitation—to abandon injustice and embrace life.
Conclusion
The Book of Nahum presents God as the Divine Warrior who governs history and asserts His sovereignty over nations. The prophet proclaims that God’s justice is inseparable from His mercy: it demands conversion, reparation, and comfort for the oppressed, while offering salvation to those who trust in Him. The spiral of violence that marked the history of Israel and of all peoples finds its definitive resolution in the cross of Christ. The Innocent One suffered an unjust and shameful death, and through this redemptive act, all history is healed. The Assyrian king, symbol of oppression and cruelty, is not only a figure of the past but also a reality within us, waging war in our pride, our self-centeredness, our sensuality, and our desire for power and influence. The true struggle is the conquest of this inner tyranny. Only the grace of God, attained through the sacrifice of Christ and his glorious resurrection, can grant us lasting peace. In Him, divine justice and mercy converge, offering liberation from sin and reconciliation with God. Then, with the prophet Nahum, we too can exclaim:
“Look on the mountains the feet of one who brings good tidings, who proclaims peace!” (Nahum 1:15)
Praying with the Word of God
Read the first chapter of Nahum with a prayerful heart, placing yourself before the justice and mercy of God. With courage, ask the Lord to reveal the truth of your own self—your inconsistencies, your failures, and the way you treat others, especially those entrusted to your care and responsibility. Ask for the courage to fight against the Assyrians inside you with the help of his Grace. Contemplate the cross of Christ and intercede for all who suffer the injustice of war, destruction, and persecution throughout the world. Recognize in Him the only Innocent One who bore unjust suffering and unite yourself with His redemptive sacrifice. Finally, acknowledge God as the Lord of history and surrender humbly to His will, trusting that His justice and mercy embrace all peoples and lead to true peace.
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