By Prof. S. Burnham,
Hamilton Theological Seminary, Hamilton, N.
Y.
Taken
from THE HEBREW STUDENT Volume 2 Issue 2
October 1882
1. Canonicity. The grounds on
which the Book of Nahum must be assigned a place in the Canon of
the Old Testament, are:
(1) The Claim made in the book
itself.
In the title (i. 1), it is said
that the book is a record of the
vision of Nahum the Elkoshite. The
word for vision is, in the
Hebrew text,
חָזוׁן, a word used
generally, if not exclusively to
denote a divine revelation. The book, therefore,
claims for itself inspiration.
The use of the word
מַשָּׂא in the same
verse, is also a virtual claim to inspiration. For this word is
a technical term used often by
the prophets to introduce messages
which they announced as the word
of God.
Nor is there evidence to show
that i. 1 is not an integral
part of the prophecy, and so not the
words of the prophet himself.
Indeed, unless this verse be taken as the
prophet’s own introduction to
his book, the transition in i. 8, a, becomes
meaningless, and the use and
reference of the feminine pronoun found at
that place, are unintelligible.
(2) The Character of the
Contents of the book.
Although relating entirely to
the downfall of the Assyrian
power, and the destruction of its
capital city Nineveh, and
therefore, not treating directly either of the
chosen people, or of its faith
and its hopes, the book is, nevertheless, highly
religious in its character and
teachings. These teachings, moreover, touch
some of the central truths of
the Scriptures, and are in profound and
happy accord with doctrines set
forth in both the Old and the New
Testaments.
The sublime and spiritual
delineation of the character of
God in i. 2-7, is the basis on which the
prophet rests the threatenings
and the promises of the book. All the
rest of the prophecy is, so to
speak, the application in a particular case
of the general principles there
laid down. So that, in depth and accuracy
of spiritual insight, Nahum
ranks with those who, in the Old Testament
age, were most profoundly taught
of God.
(3) Tradition, both Jewish and
Christian.
A place in the Canon has never
been denied to Nahum, either by Jewish writers or by Christian
councils. Nor has any individual
writer
in the early church omitted the
Book of Nahum from his list of
the canonical writings.
Indirectly, therefore, the book
may be said to have, as an
evidence of its canonicity,
(4) Endorsement by Christ and
the Apostles.
For it must have formed a part
of the “prophets” which they
recognized as of divine authority.
But there is no direct quotation
from the book in the New Testament. Certainly, none that could
be used as a proof of its
canonicity. Some have thought there is a
reference to i. 7 in 2nd Tim.
ii. 19 ; to 15 in Rom. x. 15, and to iii. 4
in Rev. xviii. 3. But all these
cases are doubtful, or are, at best, mere
allusions such as would show
nothing as. to the inspired, or the
uninspired character of their
source.
2. Author and Date of
Composition.
Of the author himself, we have
no other knowledge than that which is given in the short
introduction to his book (i. 1),
which sets before us his name and the place
of his birth.
The time in which the prophecy
was written, can, in like way,
be- determined only from the
allusions in the book itself,
studied in the light of sacred and profane history.
If, then, we make i. 9-14 refer
prophetically to the invasion by Sennacherib, the destruction of
his army, and his own subsequent
death, which seems, on the whole, the
most satisfactory
interpretation, the prophecy must be assigned to the
latter half of the reign of
Hezekiah, and to some time before the invasion
by Sennacherib, i. e., to
712-700 B. C. The prophecy is thus assigned by
Eusebius, Jerome, Marck, Kreenen, and Henderson.
But there is a great variety of
views among critics as to the
time of composition. The prophecy is
assigned to some time after the
invasion by Sennacherib, but still in the
reign of Hezekiah, i, e., to
701-697 B, C., by Vitringa, Havernick,
De Wette, Keil, Kuenen, and
Bleek. It is assigned to the time of
Manasseh, i. e., to about 660 B.
C., by Grotius, Strauss, Kleinert, Jarchi, and
Schrader. It is put in the time
of Josiah,. i. e., about 636 B. C , by
Hitzig and Ewald.
3. Place of Composition. The place in which the book was
written, is no more certain than the time of its composition. The
only means we have for
determining this matter, are the mention of
the birthplace of the prophet in
i. 1, and the character of the contents of
the book itself.
Even from the name of the
prophet’s native place, two
views are deduced.
Some claim that the name Elkosh
denoted a village in Assyria now called Alkush, and that,
therefore, the book was written
in Assyria. But Elkosh is first mentioned in a
letter by a Monk of the 16th
century, and seems to have no claims to
antiquity. It is more probable,
therefore, that the name passed from the
book to the village, than from
the village into the book.
Others think that Elkosh was a
village in Galilee. This view
rests upon the authority of Jerome, who
says that Elkosh was in Galilee,
and gives as the reason for this opinion,
that there was in Galilee in his
own day a village called Elcesi, which
had been pointed out to him by
his guide, and was well known to the Jews.
If, however, the prophet was
born in Galilee, we must yet
suppose that his prophecy, if written in
Palestine at all, was written in
Judea, and not in the northern kingdom.
For, at the time of any of the
dates to which the book is assigned by
the critics cited in section 2,
the kingdom of Israel had perished, and
there could have been no reason
for giving such a message as the
book of Nalium to the motley
population of the north. It is not even
probable that a prophet of the
true God would have been found dwelling among
such a people.
The name of the prophet’s
birthplace seems then, to point
to the land of Judah, as the place in
which the book was written. It
remains to consider the evidence
afforded by the contents of the
book. It is urged in favor of the view
that the prophecy was written in Assyria:
(a) That it contains some
Assyrian words. But no more, it
may be replied, than the previous
relations of Palestine to
Assyria would have made possible to a Judean
writer, and even would have been
likely to cause him to use.
(b) That the vivid description
of Nineveh contained in Chap.
ii. could only have come from one
writing in the immediate
vicinity of that city. But it may be answered
that the delineation is no more
specific and vivid than any well informed
Palestinian writer of that day
could have given of a city so famous.
(c) That the evident purpose of
the prophet was to foretell the doom of Nineveh ; and that,
therefore, the prophecy, being
for that city, was written in its neighborhood.
But it would seem that the main
purpose of the prophet was rather
to comfort the people of God by
declaring the doom of their proud and
mighty foe, than to give any
warning, or to announce any judgment, to
the foe himself.
On the other hand, it may be
said in favor of Judea as the
place of the composition of the book:
(a) That the beautiful imagery
in Chap. i. 4-5, especially that which makes use of Carmel,
Bashan, and Lebanon, is such as
would be naturally employed by a resident
of Judea, but would not be so
likely to appear in a book written in
Assyria.
(b) That some of the expressions
used by the prophet, seem to be borrowed from Isaiah, and that
this indicates an intimacy to
some extent between him and Isaiah,
who, according to the two most
probable dates assigned to the book of
Nahum, must have been his contemporary.
(c) That the reference to the
coming invasion by Sennacherib,
is made entirely from the point of
view of one living in Judea.
(d) That the purpose of the
prophet is to assure and comfort
the people of Judea, which he could
have little hope of doing, if he
were writing in distant Assyria.
4. The Purpose of the Prophet in
the book.
If we take the first date
assigned to the book in section
2, as the true date for it, and suppose
that the prophecy was written in
Judea, then the contents of the book
make it clear that the aim of
the prophet was to prepare the nation for
the coming invasion by
Sennacherib, by creating in their minds a
confidence that this invasion
would come to naught, that the invader himself
would miserably perish, and that finally the great and proud city
that should send him forth,
would be utterly destroyed.
It would be quite natural that
such a purpose should produce
the book, for a like purpose gave
birth to some of the utterances
of the prophet’s great contemporary,
Isaiah. The prophecy, when taken in
connection with the book of
Jonah, will be found to teach great and
valuable spiritual lessons,
though it must be granted that it is more
than doubtful if the
presentation of these truths formed any part of the
prophet’s own purpose.
In the book of Jonah, we learn
that God is no respecter of
persons, but that in every nation, he
that works righteousness, is
accepted of Him. We see here penitent
Ninevah receiving the salvation
which, by the grace of God, sincere
repentance always brings to a
human soul.
In Nahum, on the other hand, we
see the same nation despising the goodness of God, and, in
deceit and cruelty, in
persistent wickedness, receiving the persistent
sinner’s doom. We find also, in
this book, that the same God, because he is
ever the same, forgave before,
and will now destroy; and we learn
in Nahum not less than in the
Apocalypse, to dread the wrath of the
Lamb. 5. The Analysis of the book.
Judah need not fear; for crafty
and cruel Nineveh, because of
her enmity to Jehovah, shall surely
perish.
I. Jehovah, a jealous God,
inflicts vengeance upon his
enemies, but is a fortress for his people in
every trouble, i. 1-7:
1. The Theme is Nineveh: 1.
2. Jehovah will inflict
vengeance upon all his enemies:
2.
3. Yet he
is long-suffering: 3,
a in part.
4. But he has all the right
necessary to make him able to
inflict vengeance according to his will:
3, a-6.
5. For his own people, however,
he is a refuge in very time of
trouble: 7.
II. This God
will deliver Judah from the
yoke of Assyria, and destroy
that nation, and its capital
city Nineveh: i. 8-ii.
1.
1. Since God is what he is,
Ninevah must perish: 8.
2. Her invading army under
Sennacherib, her king, shall be
destroyed: 9-12, a.
3. By this overthrow of
Sennacherib, Judah shall be set
free from the yoke of Assyria: 12,
b-13.
4. Though Sennacherib himself is
suffered to return to his own
land, even he shall not escape
the vengeance of God: 14.
5. The overthrow of Sennacherib,
shall be followed by peace and
joy in Judah: ii. 1.
III. The Means, Manner and Cause
of this destruction of Nineveh: ii. 2-iii. 7.
1. The Means: The invasion by
the Medes and Babylonians: ii.
2-6.
(a) The approach and attack by
the invading army: 2-5.
(b) Nineveh’s preparations for
defense: 6.
2. The Manner: ii. 7-14.
(a) [With water, (possibly): 7.]
(b) With pillage and devastation: 8-13.
(c) With tire and sword: 14.
3. The Cause: The cruelty and
craft of Nineveh: iii. 1-7.
IV. As Thebes could not be
delivered out of God’s hand, so
nothing shall save Nineveh from his
vengeance: iii. 8-9.
1. If greater Thebes could not
escape when her time came, how
can Nineveh hope to defy God’s
vengeance? 9-13.
2. All effort shall be in vain;
no might shall save her; the
doomed city shall perish: 14-19.
|
|
1) Isagogical - That department of theological study which treats of the books forming the canon of Scripture, individually and collectively, their authorship, the date and place of their composition, their contents, style, inspiration, and any particular questions connected with them. Also called Biblical introduction.
|