Connections between Nahum and Jonah are unavoidable. The first question the reader of Jonah asks is, “Why is God concerned with Nineveh? What have they done to merit his wrath?” Nahum provides an explanation the author of Jonah chose to leave out:
Woe to the bloody city, all full of lies and plunder– no end to the prey! The crack of the whip, and rumble of the wheel, galloping horse and bounding chariot! Horsemen charging, flashing sword and glittering spear, hosts of slain, heaps of corpses, dead bodies without end– they stumble over the bodies! And all for the countless whorings of the prostitute, graceful and of deadly charms, who betrays nations with her whorings, and peoples with her charms (Nahum 3:1-4; ESV)
Nahum’s depiction of Nineveh’s sin fills out the two words used in Jonah to describe her sin: Nineveh is evil (1:2) and violent (3:8).
A more subtle connection that readers make between the two books is their use of Exodus 34:6-7. In this passage, God reveals himself as merciful, compassionate, loving, willing to forgive, but will also punish the guilty.
I have been aware of this connection for some time now. Yet, my good friend Nathaniel Cooley pointed out the unique way each author makes use of this creedal text. It wasn’t until I started preparing for my Sunday School class on Nahum, however, that I understood what he was getting at.
Jonah’s quotation of Exodus stops in a peculiar place. He only mentions the compassionate part of God’s statement: “I knew that you are a gracious God and merciful, slow to anger and abounding in steadfast love.” Why stop here? God goes on to say that he will not overlook the sins of the guilty. He will punish sinners according to their deeds. If Jonah was going to complain, wouldn’t it have been more logical to say, “Why spare Nineveh? What about your covenant? Are you blind to their sin?” The fact that he does not reveals that he knows his God better than we might give him credit for. Then again, his orthodoxy is never in question.
Nahum, like Jonah, is tasked with proclaiming an oracle against Nineveh. He too makes use of Exodus 34:6-7. Yet, he seems unaware of the first part of God’s statement. He writes, “The Lord is slow to anger and great in power, and the Lord will by no means clear the guilty” (Nahum 1:3).
So you can see the relationship between these texts, below is a citation of Exodus 34:6-7. Red signifies the part of the quotation that appears only in Nahum. Blue signifies the part of the quotation that only appears in Jonah. Bold signifies that it occurs in both authors’ citations.
6 The LORD passed before him and proclaimed, “The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, 7 keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers on the children and the children’s children, to the third and the fourth generation.
Jonah emphasizes the grace of God and his love even for Nineveh. Nahum brings the justice of God to the fore. Nineveh must pay for her sins.
Both texts make use of the phrase “slow to anger” in a unique way. For Jonah, this fact provides a justification for Nineveh’s reprieve. Nahum uses the phrase to highlight the fact that Nineveh has sinned long enough. God has suffered long. He has grown impatient, and his wrath burns. He will not “clear the guilty.” Nineveh will be destroyed.
What does this mean for our interpretation of Jonah and Nahum? Are they to be interpreted as separate entities? Are they to be interpreted together? Is Jonah primarily about grace and Nahum primarily about judgment? Are these quotations additions by a later editor? I don’t have answers to these questions yet, but it does make me wonder if I need to expand my focus to an inter-textual reading of Jonah.
On a more pastoral level, however, it is clear that both Jonah and Nahum teach us about different facets of God’s character. He is gracious; he will not clear the guilty. This doesn’t make him capricious or contradictory. To make a jump into the New Testament, Jesus provides clemency to all who are found in him. God’s wrath has been poured out onto him. Believers experience the free gift of his grace. Those who spurn this free gift will themselves experience God’s wrath poured out upon them. Their iniquities will not be cleansed.