Nahum chiasm

A

Nahum 3

What is this passage all about?

Nahum prophesies of the fate of the Ninevites after the city's fall.

What can I learn from it?

The elements of this chapter that really make their mark on me are Nahum's explanation of Nineveh's sin which led to God's wrath. The destruction is (v4) "all because of the wanton lust of a harlot, alluring, the mistress of sorceries, who enslaved nations by her prostitution and peoples by her witchcraft." I am not sure whether this refers to the sin of an individual, because the following verses seem to be using personification to describe what was to happen to the entire city (esp v7), rather than describing what was to happen to a particular person (as might be indicated by v5). Back in 1:11, there was a reference to an individual, "From you, O Nineveh, has one come forth who plots evil against the LORD and counsels wickedness." (In my possible extended chiastic structure - see below - 3:4 and 1:11 are paralells of eachother). If these sins are those of an individual, then the are most likely to be interpreted exactly as they read (ie prostitution, sorcery, witchcraft, drawing people into thesticky web of the cult of the individual). However if 3:4 refers more generally to Nineveh's entire population, the sins might be interpreted more metaphorically (ie general paganism and its common manifestations).

There is another description in this chapter of the actions of the people of Nineveh. Its merchants and guards are described like locusts (v15b-17), stripping the land and then flying away (esp v16b). Could the greed of Nineveh have been one element of it's sin which brought God's judgement?

Finally, Nahum reflects upon the response of other nations to Nineveh's fall (v19b): "Everyone who hears the news about you claps his hands at your fall, for who has not felt your endless cruelty?" Another of Nineveh's sins has been clearly described here: the endless cruelty of Nineveh over other people and nations.

On first read through I could not see anything that might expand the chiastic structure that I found yesterday, but on taking a closer look I think there are some paralells between chapters 1&3, so the chiasm might extend out through the entire book. I'll attempt to post my ideas on this structure seperately when my brain is functioning better and I have time.

How can I apply this to my own life?

The list of Nineveh's sins is thus:

1. Prostitution

2. Sorcery and witchcraft

3. Cultic practices which draw people in (and away from God)

4. Greed

5. Cruelty

If I'm honest with myself, I have been guilty of some of these sins in the past, and one or two I am still guilty of today. In particular the last two. I really don't want to think of myself as being just the same as Nineveh, but ...

Nahum 2

What is this passage all about?
Nahum warms Nineveh that the LORD Almighty is against the city so it will be attacked and fall; all its people will be carried off.

What can I learn from it?
The core of this passage is the detailed description of a city under seige, which is overthrown and its inhabitants are taken away. Nahum's prophecy provides a vivid but tragic picture of Ninevah's fall. After first giving a brief warning of coming attack (v1), and a short rationale (v2), Nahum gave his description of Ninevah's hectic preparations for defence, right down to the colours of the defending army (v3-5). Nahum tersely explained how the city's defences would be breached (the picked troops stumble v5, "the river gates are thrown open" v6a), Nahum went on to describe the havoc that would ensue (v6b-10), as Ninevah's people would be taken away "Ninevah is like a pool, and its water is draining away..." (v8) and the city was to be "pillaged, plundered, stripped!" (v10). Finally, there is something of a taunt to Ninevah (v11-12), "Where now is the lions' den...?"
Wait on a minute! I think there is one of those chiastic structure thingos in this passage. (Jeff's Former Prophets lecturer had him looking for them all the time in 1&2 Samuel last semester.) A chiastic structure is a rhetorical device typical of Hebrew poetry or prose, which takes the form of a reflection and serves to direct the reader's attention to the centre of the structure. Here is my breakdown:

A - 1:15a Messenger brings good news of peace to Judah

B - 1:15b Promise of security for Judah

C - 2:1 An attacker advances on Nineveh

D - 2:2 The LORD will restore Judah, though once they were laid waste

E - 2:3a Nineveh's army prepares for battle

F - 2:3b Nineveh's glorious chariots muster

G - 2:4a Ninevah's chariots storm through streets

H – 2:4b The chariots dart like lightning

I - 2:5a Nineveh's picked troops are summoned

J - 2:5bThe picked troops stumble

K -2:5c Nineveh's troops dash to the wall

K' - 2:6a The river gates are thrown open [ie invaders enter]

J' - 2:6b The palace collapses

I' - 2:7 It is decreed that the city be exiled

H’ – The slave girls moan like doves

G' - 2:8 Nineveh's people leave the city

F' - 2:9 Nineveh's marvellous wealth is to be plundered

E' - 2:10 Nineveh is pillaged and the people fail

D' - 2:11-12 The "lions' den" of Nineveh will be no more, though once they killed many

C' - 2:13a The LORD Almighty declares Himself to be the attacker

B' - 2:13b Promise of destruction for Nineveh

A' - 2:13c Voices of Nineveh's messengers will no longer be heard

I am absolutely blown away. This is amazing! When I first realised there was a possible pair with the two mentions of messengers, I thought there might be a chiasm. The closer I looked at this passage, the more intricate the rhetorical device was revealed to be! There is a definite development of the reflected statements, which I have represented with the different letter pairs. At the centre of the chiasm, there is a sort of double reflective effect which I have tried to show with my indenting. Now I am wondering if I looked further out (ie before 1:15 and in chapter 3) I would find more of this structure, or if what I have found just happens to come in the middle of this book. I'll have to look for that tomorrow.

So what does all this emphasis draw me to? The central point (K/K') seems to be the actual event of the unsuccessful defence of Nineveh's wall. There are two mini centres (I and I') which emphasise the different leaders' instructions. The ends of the chiasm (as far out as I have examined so today) declare that it is the LORD Almighty who is in control of all these events. Thus the main lesson that I am finding seems to be along the line of the proverb "man proposes, God disposes". Regardless of who says what about an event, it is God who is in control of the outcome.

How does this apply to my own life?
The minute detail of the chiastic structure of this passage, combined with the vividness of the description it contains, both remind me of the fact that God is involved with the details of my own life, and not just the major crises. Now I know this application doesn't necessarily derive from the main point that I considered above but it is certainly intimately related to it. The LORD Almighty is not a god who is removed from everyday life. He has His hand deep into the nitty gritty of my life. I need to remember that every day, especially when I am tempted to tell myself "this is just a little out of God's will and He won't really notice or care," or "this decision is not important enough for me to share with God, so I won't bother," or "this pain in my life is not big enough for me to concern God about, so I won't take the time to ask for His help." Each of these statements is wrong-headed, and I do need to take my actions, my decisions and my worries to Him, whether they be big or small.

Nahum 1

What is this passage about?

The prophet Nahum records an oracle (prophecy) concerning the coming destruction of Ninevah and resulting freedom of the nation of Judah.

What can I learn from it?

Putting this book in context, accodring to Old Testament Survey by (Lasor, Hubbard & Bush), this book was written between 663BC (the fall of Thebes, cf Nahum 3:8-10) and 612BC (the fall of Ninevah), possibly circa 615BC (when the armies of Babylon and Mede formed a coalition to attack Ninevah, which was a great city in Assyria.) Thus Nahum's prophecy occured well after the time of Jonah.

A complete dichotomy is presented in these verses. Firstly and primarily, they show that God "takes vengence on his foes" (v2). God is described (v2-6) as jealous, an avenger, filled with wrath, (yet slow to anger); he does not leave the guilty unpunished. He is great in power: in control of the whirlwind and the storm, the sea and rivers, mountains, hills and rocks. Secondly, and as a counterpoint (v7), God "cares for those who trust in him." He is good, a refuge (safe haven).

These two co-existing parts of God's nature are, in this chapter, prophesied to evidence themselves in the end of Nineveh (v8) which is coming. Nineveh has been the source of an evil plot against the LORD, (v11) and Nahum describes them as God's foes (v8) who are vile (v14). Nahum warns that these wrongdoers will be punished by God, despite their earthly strength in numbers and in their political alliances (v12). As a consequence of the passing away of the Assyrian empire (epitomised in the cutting off of Ninevah), God shall release His people the Jews from their slavery (v13). God is going to demonstrate His loving care for His chosen people by giving them peace (v15) and enabling them to once again celebrate their religious festivals and fulfil their vows to Him (v16).

How does this apply to my life?

At first glance, an oracle written to warn long-ago Ninevites of their coming destruction at the hands of the rising nation of Bablyon has very little to offer someone like me, who lives in Australia two and a half thousand years later. But as with all of God's word, there is something in it that is profitable for me, because (as I considered from the Westminster Shorter Catechism's third question yesterday), this prophecy can teach me something of who God is. His nature is eternally unchanging, and the God who meted out justice upon the Ninevites will also, one day, judge me for my sins. God is a just judge, who will punish all who deserve punishment (and that's everybody, including me). He hates my sin. That is why Proverbs 9:10 teaches that "the fear of the LORD is the beginning of wisdom." I'm so sorry, my LORD. I kneel humbled at your feet.

Likewise, I can take comfort that the same God who rescued the Jews so that they might worship Him according to His commands has also made provision for my rescue. Once again a whispering promise of the gospel is heard through the Old Testament! While God used an army to provide religious freedom to the Jews at the time of this prophecy, today He has provided for me to have a free relationship with Him through the atoning death and victorious resurrection of His Son, Jesus Christ. Thank You God!