Nahum 1:7
Verse
Context
The Burden against Nineveh
6Who can withstand His indignation? Who can endure His burning anger? His wrath is poured out like fire; even rocks are shattered before Him. 7The LORD is good, a stronghold in the day of distress; He cares for those who trust in Him. 8But with an overwhelming flood He will make an end of Nineveh and pursue His enemies into darkness.
Sermons
Chuck SmithChuck Smith
Shane Idleman
Kevin Turner
Timothy Williams
J.C. RyleChuck SmithSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
The Lord is good - In the midst of judgment he remembers mercy; and among the most dreadful denunciations of wrath he mingles promises of mercy. None that trust in him need be alarmed at these dreadful threatenings; they shall be discriminated in the day of wrath, for the Lord knoweth them that trust in him.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
But the wrath of God does not fall upon those who trust in the Lord; it only falls upon His enemies. With this turn Nahum prepares the way in Nah 1:7. for proclaiming the judgment of wrath upon Nineveh. Nah 1:7. "Good is Jehovah, a refuge in the day of trouble; and He knoweth those who trust in Him. Nah 1:8. And with an overwhelming flood will He make an end of her place, and pursue His enemies into darkness." Even in the manifestation of His wrath God proves His goodness; for the judgment, by exterminating the wicked, brings deliverance to the righteous who trust in the Lord, out of the affliction prepared for them by the wickedness of the world. The predicate טוב is more precisely defined by the apposition למעוז וגו, for a refuge = a refuge in time of trouble. The goodness of the Lord is seen in the fact that He is a refuge in distress. The last clause says to whom: viz., to those who trust in Him. They are known by Him. "To know is just the same as not to neglect; or, expressed in a positive form, the care or providence of God in the preservation of the faithful" (Calvin). For the fact, compare Psa 34:9; Psa 46:2; Jer 16:19. And because the Lord is a refuge to His people, He will put an end to the oppressor of His people, viz., Nineveh, the capital of the Assyrian empire, and that with an overwhelming flood. Sheteph, overwhelming, is a figure denoting the judgment sweeping over a land or kingdom, through the invasion of hostile armies (cf. Isa 8:7; Dan 11:26, Dan 11:40). עבר, overflowed by a river (cf. Isa 8:8; Hab 3:10; Dan 11:40). עשׂה כלה, to put an end to anything, as in Isa 10:23. מקומהּ is the accusative of the object: make her place a vanishing one. כּלה, the fem. of כּלה, an adjective in a neuter sense, that which is vanishing away. The suffix in מקומהּ refers to Nineveh in the heading (Nah 1:1): either Nineveh personified as a queen (Nah 2:7; Nah 3:4), is distinguished from her seat (Hitzig); or what is much more simple, the city itself is meant, and "her place" is to be understood in this sense, that with the destruction of the city even the place where it stood would cease to be the site of a city, with which March aptly compares the phrase, "its place knoweth man no more" (Job 7:10; Job 8:18; Job 20:9). איביו are the inhabitants of Nineveh, or the Assyrians generally, as the enemies of Israel. ירדּף־חשׁך, not darkness will pursue its enemies; for this view is irreconcilable with the makkeph: but to pursue with darkness, chōshekh being an accusative either of place or of more precise definition, used in an instrumental sense. The former is the simpler view, and answers better to the parallelism of the clauses. As the city is to vanish and leave no trace behind, so shall its inhabitants perish in darkness.
Jamieson-Fausset-Brown Bible Commentary
Here Nahum enters on his special subject, for which the previous verses have prepared the way, namely, to assure his people of safety in Jehovah under the impending attack of Sennacherib (Nah 1:7), and to announce the doom of Nineveh, the capital of the Assyrian foe (Nah 1:8). The contrast of Nah 1:7-8 heightens the force. he knoweth--recognizes as His own (Hos 13:5; Amo 3:2); and so, cares for and guards (Psa 1:6; Ti2 2:19).
John Gill Bible Commentary
The Lord is good,.... To Israel, as the Targum adds; to Hezekiah and his, people, that betook themselves to him, and put their trust in him; whom he defended and preserved from the king of Assyria, to whom he was dreadful and terrible, destroying his army in one night by an angel; and so delivered the king of Judah and the inhabitants of Jerusalem from that terror that had seized them, and that danger they were exposed unto; and so the Lord is good in himself, in the perfections of his nature, in the works of his hands, in all his persons to his people, that fear him, trust in him, and seek him, and wait for him, and on him: a strong hold in the day of trouble; or, he is "good for a strong hold" (w), &c. it was a day of trouble, rebuke, and blasphemy, with Hezekiah and his people, when they were besieged by the army of Sennacherib king of Assyria, and had received from Rabshakeh by his orders a railing and reproaching letter; and then the Lord was a strong hold to them, to whom they betook themselves, and he protected and defended them. The whole time of this life is a time of trouble to the saints, though it is but a day, a short time; in which they meet with much from their own corrupt hearts, and the sin that dwells in them; from Satan and his temptations; from carnal professors, their principles and practices; and from a profane and persecuting world; and from the Lord himself, who sometimes lays his afflicting hand upon them, and hides his face from them; and yet he is their rock and their refuge, their strong tower and place of defence; where they find safety and plenty in all their times of distress and want: and he knoweth them that trust in him; in his word, as the Targum; and they are such that know him, and are sensible of the vanity of all other objects of trust; who betake themselves to him for shelter and protection; lean and stay themselves upon him, and commit all unto him, and expect all from him: these he knows, loves, and has the strongest affection for; he approves of them, and commends their faith and confidence; he takes notice of them, visits them, and makes himself known unto them, even in their adversity; he owns and acknowledges them as his own, claims his right in them now, and will confess them hereafter; and he takes care of them that they perish not, whoever else do; see Psa 1:6; he knows the necessities of those that trust in him, as Jarchi; he knows them for their good, takes care of them, provides for, them, and watches over them, as Kimchi. The ancients formerly had their and "notores" (x), such as knew them, and were their patrons and defenders; as when a Roman citizen was condemned to be whipped or crucified in a province where he was not known, and claimed the Roman privileges, such persons were his witnesses and advocates; and thus the Lord is represented as one that knows his people, and is their patron and advocate. The goodness of God expressed in this text is set off with a foil by the terribleness of his wrath and vengeance against his enemies. (w) "bonus Dominus ad robur", Burkius; "bonus est Jehovah in arcem", Cocceius. (x) Dannhaver, apud Burkium in loc. Vid. Turnebi Adversar. l. 29. c. 36.
Tyndale Open Study Notes
1:7-11 This second stanza (see study note on 1:2-11) concentrates on God’s sovereignty, righteousness, and justice in dealing with all people. 1:7 The Lord is good: God acts equitably when he judges the wicked. He also provides refuge for those who trust in him. He accepts them and protects them in the midst of life’s trials (Pss 18:2; 62:5-7). God’s rich goodness can lead individuals to repentance (Rom 2:2-4).
Nahum 1:7
The Burden against Nineveh
6Who can withstand His indignation? Who can endure His burning anger? His wrath is poured out like fire; even rocks are shattered before Him. 7The LORD is good, a stronghold in the day of distress; He cares for those who trust in Him. 8But with an overwhelming flood He will make an end of Nineveh and pursue His enemies into darkness.
- Scripture
- Sermons
- Commentary
(Through the Bible) Nahum
By Chuck Smith1.9K58:12ISA 52:7NAM 1:2NAM 1:7MAT 6:33ROM 10:15In this sermon, the speaker discusses the deep and complete nature of God's love. He shares how his own loving nature can quickly change when those he loves are threatened. The sermon also addresses the challenging question of why God allows suffering and evil in the world. The speaker emphasizes the foundational truth that God is good, even in the face of these challenges. The sermon references the book of Nahum and the 73rd psalm to further explore these themes.
God Is Good
By Chuck Smith1.8K36:13Character Of GodPSA 14:1PSA 145:1PSA 145:5PRO 3:6NAM 1:7HEB 11:35In this sermon, the speaker discusses the story of Joseph from the Bible. Joseph was sold into slavery by his brothers and ended up in Egypt, where he was falsely accused and thrown into jail. The speaker emphasizes that even in difficult times, we may question if God is good. However, the speaker reminds us of the faithfulness of God and encourages us to trust in His plan, even when we don't understand it. The sermon concludes with a prayer for a deeper understanding of God's will and a greater trust in Him.
Conduct Worthy of the Gospel
By Shane Idleman1.4K51:37GospelISA 1:18JER 29:11EZK 36:26DAN 10:12JOL 2:28AMO 5:24JON 2:9MIC 6:8NAM 1:7HAB 3:17ZEP 3:17HAG 2:9ZEC 4:6MAL 3:10The video tells the story of a boy who falls multiple times while running a race. Each time he falls, he feels embarrassed and wants to give up. However, his father's encouraging look motivates him to keep getting up and trying again. Despite the boy's setbacks, he eventually finds the determination to keep going and tries his best to catch up to the other runners. The video emphasizes the importance of perseverance and not giving up, even when faced with failure or difficult circumstances.
Si Prayer Conference Call
By Kevin Turner1.2K1:55:08Conference CallPSA 46:10PRO 3:5ISA 40:31NAM 1:7MAT 6:33ROM 8:28HEB 12:1In this sermon, the speaker begins by acknowledging that judgment begins in the house of God and prays for personal refinement. He then expresses gratitude for the word shared by another preacher and prays for the message to deeply impact their lives. The speaker mentions meditating on a topic and recalls a story about Leonard Ravenhill's sermon that led high-powered executives to come to Christ. The sermon emphasizes the importance of seeking Jesus and glorifying Him, while also acknowledging the potential for misinterpretation and promoting a false sense of piety.
He Heard the Sound of the Trumpet and Took Not the Warning
By Timothy Williams59500:00EZK 33:1NAM 1:7In this sermon, the speaker focuses on a passage from the book of Nahum, specifically verses 6 and 7. The speaker highlights the contrast between God's anger and his goodness. Despite the troubled times that God's people may face, the speaker emphasizes that it will be a time of great joy because it will reveal the goodness of God. The speaker also references a newsletter by Pastor David Wilkerson, who warns about the coming storm and the need for Christians to cultivate a strong faith through prayer and daily devotion. The sermon concludes by addressing the reasons why people may not take the voice of the Lord's watchman seriously, including false security and apathy.
The Great Separation
By J.C. Ryle0Separation of Believers and UnbelieversThe Urgency of FaithPSA 149:4ISA 42:3NAM 1:7MAT 3:12MAT 25:46JHN 5:23JHN 10:28EPH 5:271TH 4:17REV 22:20J.C. Ryle's sermon 'The Great Separation' emphasizes the ultimate division of humanity into two classes: the 'wheat' representing true believers in Christ and the 'chaff' symbolizing those without faith. He warns that a day of reckoning is coming when Christ will separate the righteous from the unrighteous, and only those who have genuinely accepted Him will be gathered into His barn, while the rest will face eternal punishment. Ryle urges listeners to examine their own hearts and recognize the reality of their spiritual state, as neutrality is impossible. He reassures believers of Christ's unwavering care and the promise of eternal life, while also solemnly warning the unrepentant of the dire consequences of their choices. The sermon serves as a call to repentance and a reminder of the urgency of faith in Christ.
Nahum 1:7
By Chuck Smith0Trust in GodGod's GoodnessPSA 46:1PRO 18:10ISA 55:8NAM 1:7ROM 8:28Chuck Smith emphasizes the fundamental truth that 'The Lord is good,' which is essential to internalize, especially during challenging times. He discusses how circumstances can change rapidly, testing our faith in God's goodness, and how Satan often challenges this belief. Smith reassures that God is a stronghold in times of trouble, providing comfort, strength, and hope, and that He knows those who trust in Him, even when we feel forgotten. The sermon encourages believers to rely on God's goodness and promises, especially in adversity, reminding them that God is aware of their struggles and desires to support them.
A Strong Tower
By Thomas Brooks0Refuge in GodDivine Protection2SA 22:3PSA 18:2PSA 46:1PSA 62:6PSA 91:2PRO 18:10ISA 26:3NAM 1:7ROM 8:31PHP 4:19Thomas Brooks emphasizes that the name of the Lord serves as an impenetrable strong tower for the righteous, providing safety and security against all forms of attack. He illustrates that God's strength is unmatched, being unassailable by any weapon, unreachable by any means, and unshakeable by any adversary. Those who seek refuge in this divine stronghold can rest assured of their safety and protection.
Leaders Wo Are Spiritual Visionaries
By A.W. Tozer0PSA 25:8NAM 1:7MAT 11:30LUK 6:35ROM 2:41CO 15:33EPH 4:321PE 2:3The preacher delves into the meaning of 'chrestos,' emphasizing its significance in describing that which is useful, suitable, excellent, and serviceable. 'Chrestos' embodies kindness, goodness, and benevolence, contrasting harshness and bitterness. This kindness is reflected in loving affection, sympathy, friendliness, and patience, urging believers to exhibit kindness in their words and actions, reflecting the nature of Christ. The sermon explores various biblical instances where 'chrestos' is used, highlighting God's kindness, the importance of forgiveness, and the gentle, benevolent nature of Christ's yoke.
All Hope and Trust Are to Be Fixed in God Alone
By Thomas a Kempis0PSA 9:9PSA 46:1PSA 62:8PRO 3:5NAM 1:7Thomas a Kempis preaches about the unwavering trust and comfort found in God alone, emphasizing that true happiness and peace come from being in His presence. He acknowledges that God allows trials and hardships for the good of His loved ones, and that even in the midst of challenges, God's love and faithfulness remain constant. Kempis encourages placing all hope and refuge in God, as He is the source of all good and the ultimate comfort for His servants.
God the Refuge for His People
By Thomas Reade0PSA 18:2PSA 46:1PSA 62:8PSA 91:2PRO 18:10ISA 25:4ISA 26:3NAM 1:7JHN 14:27PHP 4:7Thomas Reade preaches about God being the refuge for His people, emphasizing how God, in His infinite love, becomes the sinner's shelter from sin's guilt and punishment through Christ's reconciliation. Believers find peace and strength in God, knowing He reigns over all events and is a just God and Savior. The sermon encourages seeking refuge in Jesus, the Rock of Ages, in times of trouble and joy, and highlights the assurance of salvation and eternal refuge in Christ for believers.
Bible Survey - Nahum
By Peter Hammond0NAM 1:2NAM 1:7NAM 1:14NAM 3:19MAT 12:41ROM 3:23HEB 9:272PE 3:9Peter Hammond preaches on the Book of Nahum, emphasizing God's sovereignty over history and the consequences of rejecting Him. The prophet Nahum, a descendant of Israel's Ten Northern Tribes, foretells the destruction of Nineveh, the capital of the Assyrian Empire, due to its wickedness and idolatry. The Book of Nahum reveals God's justice as both a Judge and a compassionate Father, highlighting the necessity of atonement for sin and the impending Day of the Lord when God will judge all nations. Through the fall of Nineveh, we learn that pride leads to destruction, and God will ultimately put all things right, destroying His enemies and redeeming His faithful servants.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
The Lord is good - In the midst of judgment he remembers mercy; and among the most dreadful denunciations of wrath he mingles promises of mercy. None that trust in him need be alarmed at these dreadful threatenings; they shall be discriminated in the day of wrath, for the Lord knoweth them that trust in him.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
But the wrath of God does not fall upon those who trust in the Lord; it only falls upon His enemies. With this turn Nahum prepares the way in Nah 1:7. for proclaiming the judgment of wrath upon Nineveh. Nah 1:7. "Good is Jehovah, a refuge in the day of trouble; and He knoweth those who trust in Him. Nah 1:8. And with an overwhelming flood will He make an end of her place, and pursue His enemies into darkness." Even in the manifestation of His wrath God proves His goodness; for the judgment, by exterminating the wicked, brings deliverance to the righteous who trust in the Lord, out of the affliction prepared for them by the wickedness of the world. The predicate טוב is more precisely defined by the apposition למעוז וגו, for a refuge = a refuge in time of trouble. The goodness of the Lord is seen in the fact that He is a refuge in distress. The last clause says to whom: viz., to those who trust in Him. They are known by Him. "To know is just the same as not to neglect; or, expressed in a positive form, the care or providence of God in the preservation of the faithful" (Calvin). For the fact, compare Psa 34:9; Psa 46:2; Jer 16:19. And because the Lord is a refuge to His people, He will put an end to the oppressor of His people, viz., Nineveh, the capital of the Assyrian empire, and that with an overwhelming flood. Sheteph, overwhelming, is a figure denoting the judgment sweeping over a land or kingdom, through the invasion of hostile armies (cf. Isa 8:7; Dan 11:26, Dan 11:40). עבר, overflowed by a river (cf. Isa 8:8; Hab 3:10; Dan 11:40). עשׂה כלה, to put an end to anything, as in Isa 10:23. מקומהּ is the accusative of the object: make her place a vanishing one. כּלה, the fem. of כּלה, an adjective in a neuter sense, that which is vanishing away. The suffix in מקומהּ refers to Nineveh in the heading (Nah 1:1): either Nineveh personified as a queen (Nah 2:7; Nah 3:4), is distinguished from her seat (Hitzig); or what is much more simple, the city itself is meant, and "her place" is to be understood in this sense, that with the destruction of the city even the place where it stood would cease to be the site of a city, with which March aptly compares the phrase, "its place knoweth man no more" (Job 7:10; Job 8:18; Job 20:9). איביו are the inhabitants of Nineveh, or the Assyrians generally, as the enemies of Israel. ירדּף־חשׁך, not darkness will pursue its enemies; for this view is irreconcilable with the makkeph: but to pursue with darkness, chōshekh being an accusative either of place or of more precise definition, used in an instrumental sense. The former is the simpler view, and answers better to the parallelism of the clauses. As the city is to vanish and leave no trace behind, so shall its inhabitants perish in darkness.
Jamieson-Fausset-Brown Bible Commentary
Here Nahum enters on his special subject, for which the previous verses have prepared the way, namely, to assure his people of safety in Jehovah under the impending attack of Sennacherib (Nah 1:7), and to announce the doom of Nineveh, the capital of the Assyrian foe (Nah 1:8). The contrast of Nah 1:7-8 heightens the force. he knoweth--recognizes as His own (Hos 13:5; Amo 3:2); and so, cares for and guards (Psa 1:6; Ti2 2:19).
John Gill Bible Commentary
The Lord is good,.... To Israel, as the Targum adds; to Hezekiah and his, people, that betook themselves to him, and put their trust in him; whom he defended and preserved from the king of Assyria, to whom he was dreadful and terrible, destroying his army in one night by an angel; and so delivered the king of Judah and the inhabitants of Jerusalem from that terror that had seized them, and that danger they were exposed unto; and so the Lord is good in himself, in the perfections of his nature, in the works of his hands, in all his persons to his people, that fear him, trust in him, and seek him, and wait for him, and on him: a strong hold in the day of trouble; or, he is "good for a strong hold" (w), &c. it was a day of trouble, rebuke, and blasphemy, with Hezekiah and his people, when they were besieged by the army of Sennacherib king of Assyria, and had received from Rabshakeh by his orders a railing and reproaching letter; and then the Lord was a strong hold to them, to whom they betook themselves, and he protected and defended them. The whole time of this life is a time of trouble to the saints, though it is but a day, a short time; in which they meet with much from their own corrupt hearts, and the sin that dwells in them; from Satan and his temptations; from carnal professors, their principles and practices; and from a profane and persecuting world; and from the Lord himself, who sometimes lays his afflicting hand upon them, and hides his face from them; and yet he is their rock and their refuge, their strong tower and place of defence; where they find safety and plenty in all their times of distress and want: and he knoweth them that trust in him; in his word, as the Targum; and they are such that know him, and are sensible of the vanity of all other objects of trust; who betake themselves to him for shelter and protection; lean and stay themselves upon him, and commit all unto him, and expect all from him: these he knows, loves, and has the strongest affection for; he approves of them, and commends their faith and confidence; he takes notice of them, visits them, and makes himself known unto them, even in their adversity; he owns and acknowledges them as his own, claims his right in them now, and will confess them hereafter; and he takes care of them that they perish not, whoever else do; see Psa 1:6; he knows the necessities of those that trust in him, as Jarchi; he knows them for their good, takes care of them, provides for, them, and watches over them, as Kimchi. The ancients formerly had their and "notores" (x), such as knew them, and were their patrons and defenders; as when a Roman citizen was condemned to be whipped or crucified in a province where he was not known, and claimed the Roman privileges, such persons were his witnesses and advocates; and thus the Lord is represented as one that knows his people, and is their patron and advocate. The goodness of God expressed in this text is set off with a foil by the terribleness of his wrath and vengeance against his enemies. (w) "bonus Dominus ad robur", Burkius; "bonus est Jehovah in arcem", Cocceius. (x) Dannhaver, apud Burkium in loc. Vid. Turnebi Adversar. l. 29. c. 36.
Tyndale Open Study Notes
1:7-11 This second stanza (see study note on 1:2-11) concentrates on God’s sovereignty, righteousness, and justice in dealing with all people. 1:7 The Lord is good: God acts equitably when he judges the wicked. He also provides refuge for those who trust in him. He accepts them and protects them in the midst of life’s trials (Pss 18:2; 62:5-7). God’s rich goodness can lead individuals to repentance (Rom 2:2-4).