The plans of the heart belong to man, but the answer of the tongue is from the LORD.
Proverbs 16:1 ESV
Kings, warriors, scoundrels, and orators. God knows who you are and what's going on in your head.
The Common Sense Bible Study crew discuss Proverbs 16 in this video.
This coming week, 2-8 November 2025 (11-17 Cheshvan 5786), the Bible reading plan covers VaYera (And He Appeared).
https://thebarkingfox.com/2025..../10/31/weekly-bible-
This coming week, 2-8 November 2025 (11-17 Cheshvan 5786), the Bible reading plan covers VaYera (And He Appeared).
https://thebarkingfox.com/2025..../10/31/weekly-bible-
Really enjoyed the opportunity to share this message on First Century Foundations.
What is Zionism? Should Christians Support it?
Really enjoyed the opportunity to share this message on First Century Foundations.
What is Zionism? Should Christians Support it?
BIBLE STUDY --- BOOKS OF THE TANAKH {TREISAR}
BOOK OF NAHUM
Seventh book in the canonical grouping of the 12 Minor Prophets. Its significance and importance lie in the strategic place it holds in delineating the plan and program of YHVH in relationship to both Judah and the nations of the world.
AUTHOR
Nahum is identified as an Elkoshite in the superscription to the book {Nahum 1:1}. The term is somewhat doubtful in meaning but probably refers to a city now unknown. If the term does refer to a geographical location, it may be the village of Elcesi in Judah.
DATE
The book of Nahum deals with the fall of two great cities, Nineveh and Thebes. The fall of Thebes is cited in 3:8-10, and the entire book deals with the destruction of Nineveh, the capital of Assyria, which was yet future. Thebes was destroyed by the Assyrians around 663 BC, and Nineveh fell in 612 BC. Within this range of history, a number of dates for the composition of Nahum have been suggested. Some scholars prefer a date very close to the fall of Nineveh, perhaps during the time when Assyria was being invaded. However, Assyria’s influence extended to Judah at the time of the writing of the book {1:13-15; 2:2}, a fact that is hardly consonant with the impending downfall of that nation. Since the influence of Assyria in the western provinces began to decline in the latter half of the seventh century, it is best to place the writing of the book in the middle of the seventh century, subsequent to the destruction of Thebes but before the erosion of Assyrian power in Syro-Palestine. Scholars who deny the validity of biblical prophecy generally date the book in the period subsequent to the fall of Nineveh.
BACKGROUND
The extent of Assyrian dominance in the mid-seventh century was unparalleled. Never before had Assyrian influence extended so far. The destruction of Thebes brought to an end any significant resistance to Assyria by Egypt, their most powerful foe. The destruction of Thebes occurred during the reign of Manasseh of Judah {696–642 BC}, who was, for all intents and purposes, a vassal of the Assyrians. Assyrian influence in Judah led to the intrusion of non-Yahwistic influences, such as the revival of fertility cults and the worship of Assyrian astral deities {2 Kings 21:1-9}. Within the structure of Assyria’s enormous expansion there were many weaknesses that would bring about the decline and eventual demise of that empire. For one thing, it had overextended itself. The task of keeping hostile captive countries in line, many of which were at vast distances from the capital, became increasingly difficult. Assyria began to experience internal difficulties, particularly with the Chaldeans, a group of loosely knit tribes who had been absorbed into the Assyrian Empire. Egypt also began to withhold tribute. Numerous border raids by barbarians caused the empire to gradually weaken. The situation worsened as the internal strife began to burgeon into a major crisis. Finally, a coalition of Babylonians, Medes, and Scythians brought about the collapse of Assyria when, after a three-month siege, Nineveh fell in 612 BC. The site of Nineveh was excavated in 1840 by Henry Layard. The excavation revealed that the city was heavily fortified. Evidence still remains of the moats and bulwarks constructed for its defence. The palace of Sennacherib, with its 71 rooms decorated with artistic works, was also uncovered by Layard. Even though the palace lay buried for millennia, it still revealed the splendour of the days of Nineveh’s greatness. The prophet Nahum predicted that the city would be burned {Nahum 2:13}. In his description of the city, Layard indicated that a great fire had destroyed Nineveh. This became evident even when only two small portions of the tell had been explored. The massive gates of the city, which Nahum said would be open to its enemies {3:13}, were also burned. The massive sculptures that originally stood by the gates were found buried in debris of earth, brick, and stones mixed with charcoal. An important archaeological find is a Babylonian chronicle recording events in the reign of the Babylonian king Nabopolassar {625–605 BC}. This chronicle fixes the date of the fall of Nineveh, placing it in the 14th year of Nabopolassar -- that is, 612 BC.
PURPOSE AND THEOLOGICAL TEACHING
The purpose of the book of Nahum is to predict the downfall of the Assyrian Empire as prefigured in its capital city, Nineveh. It sets forth the mighty power of YHVH revealed in the arena of history. At first glance the book may seem to be lacking substantial theological teaching. It is after all, an extended ode celebrating the downfall of a pagan city. However, when one looks at history from the perspective of a prophet, history becomes the context for the revelation of many of YHVH’s attributes. In chapter 1 the prophet weaves several significant theological themes into his account of the demise of the city. He sets forth the fact that YHVH loves and cares for his own. In 1:7 he describes Adonai as knowing those who take refuge in him. In 1:13 YHVH promises the end of Assyrian oppression of Judah. YHVH’s sovereignty is set forth as well. YHVH is sovereign over the nations that oppose him {1:2}. He is sovereign over nature, for the clouds are but the dust of his feet {verse 3}. YHVH cannot be defied {verse 6}. He is the sovereign of his people {verse 13}. Basic to the theological structure of the book is its affirmation that YHVH is Adonai of history. History is the arena of his activity. YHVH is not merely an abstract concept to the prophet, nor is he a disinterested deity. He brings nations into being and he destroys them. History is not under the control of godless nations or fortuitous events; it is under the control of the Creator. Nahum points out that YHVH does not deal with people only in wrath. His wrath is revealed against those who oppose him. He deals in tenderness and love with those who find him to be their refuge.
CONTENT
SUPERSCRIPTION {1:1}
Like other prophetic books, Nahum begins with a superscription. It attributes the authorship of the book to the prophet Nahum. The first part of the superscription reads, “An oracle concerning Nineveh,” which indicates the book’s content.
THE PROPHET CONSIDERS THE WRATH AND MIGHT OF YHVH {1:2-6}
The message of the prophet begins with a descriptive account of a number of attributes of YHVH, specifically his anger and sovereign power. The statement that YHVH is a jealous YHVH {1:2} is not to be understood as attributing selfish motives to YHVH. Rather, it expresses YHVH’s intense devotion and loyalty to those who are his own. Basic to this section is the affirmation that YHVH takes vengeance on his foes. This theological principle is the basis for Nahum’s description of the fall of Nineveh. That Assyria was an enemy of YHVH was made clear in history. The Assyrians were not only an instrument used by YHVH to punish his people, but also, they were a pagan people who opposed and harassed the Hebrews at every opportunity. Their conquest and exile of the kingdom of Israel was the ultimate manifestation of their opposition to YHVH. Perhaps it was this dreadful period in Hebrew history that was uppermost in Nahum’s mind. An opening statement in this book says, “Adonai is slow to get angry, but his power is great, and he never lets the guilty go unpunished” {1:3}. Even toward his enemies YHVH acts in grace; he does not lash out in uncontrolled rage but deals with them to change their ways. The statement “he never lets the guilty go unpunished” is an allusion to the great affirmation of YHVH in Exodus 34:6. It is best translated, “He will not completely clear the guilty,” which affirms that YHVH forgives but often allows the effects of sin to have their course. This is illustrated in the case of David, whose sin with Bathsheba was forgiven, but the child of the union died. The destruction of Nineveh was thus certain to occur, according to the theological principle established by Nahum: YHVH punishes those who oppose him. The sovereignty of YHVH over the sphere of nature is established in Nahum 1:3b-6. It too, is the arena in which his awesome power is revealed.
THE FALL OF NINEVEH AND THE DELIVERANCE OF ISRAEL {1:7-15}
The prophet then turned to the city of Nineveh in direct address. In verse 11 he speaks of one who comes forth from Assyria plotting evil against Adonai -- a reminder of the Rabshakeh, the Assyrian emissary cited in Isaiah 36:14-20 as counselling the people to give in to his demands for surrender. The words of doom for Nineveh become words of comfort for Judah, for Nahum says that Assyria will afflict them no longer {Nahum 1:12}. The ultimacy of the destruction of the city is set forth in verses 13-15. No longer would Assyria rise to afflict the Jews. This great truth is celebrated in verse 15, where the prophet encourages the people to return to their worship of YHVH, for they will no longer have Assyria as an enemy.
THE FALL OF NINEVEH {2:1-13}
The literary style of Nahum in this section is superb. The fast-moving action, expressed by concise, almost clipped phrasing, lends an atmosphere of excitement and urgency to the description of the collapse of the city. One hears the orders of the defenders in these words: “Sound the alarm! Man the ramparts! Muster your defences, and keep a sharp watch for the enemy attack to begin!” {2:1}. Nahum seems to describe the rush into the city just moments after the walls had been breached. One sees the flashes of red as shields are brandished {2:3} and hears the crushing sound of the madly dashing chariots {verse 4}, but the defenders are too late {verse 5}. An important part of Nineveh’s defensive structure were the moats that surrounded the city. These moats, fed by two rivers in the vicinity, are alluded to in 2:6, 8. But these moats can’t keep back the invaders. The language again becomes vivid, punctuated with brisk commands: “Stop, stop!” {2:8}. And the invaders are heard to say, “Loot the silver! Plunder the gold!” Finally, the siege is over, and there are only desolation and ruin {verse 10}. This section closes with a reference to lions {2:11-13}. Lions in the Old Testament often stand for the wicked, particularly when the wicked devour the righteous. Assyria was very lionlike in its treatment of the Jews. But YHVH declares that he is against the Assyrians {verse 13} and will completely cut them off. This section, vivid and colourful in its style, contains a deep theological message that should not be overlooked. It affirms YHVH’s activity in history and assures the believer that the enemies of YHVH will never ultimately conquer the people of YHVH. For YHVH is almighty; he is an avenging YHVH who jealously cares for his own.
A LAMENT FOR NINEVEH {3:1-19}
The prophet pronounces “woe” on the city in a lengthy ode celebrating Nineveh’s fall. If he seems to get undue satisfaction from Nineveh’s destruction, it is not necessarily because he has a cruel nature. The Old Testament writers viewed the godless nations of the world as the personification of evil. When Nineveh fell, the sphere of history witnessed YHVH’s conquest of evil in that particular realm. In 3:1-7 the prophet speaks of the shame that Nineveh will experience as a result of her fall. He describes one of the causes of Assyria’s downfall as her sorceries and harlotries {3:4}. This is an evident reference to the idolatrous religion of Assyria. The Assyrian priests were noted for their use of divination and omens. Particularly noteworthy were their attempts to predict the future by observing the motions of the heavenly bodies. The prophet pointed to other countries that fell prey to their enemies {3:8-11} and affirmed that Assyria is no better than these. He closed by describing the grandeur and might of Nineveh, but he vividly showed how all of that would pass away. Whether it is fortifications {verse 12} or extensive trade {verse 16}, or soldiers {verse 17}—all will crumble.
BIBLE STUDY --- BOOKS OF THE TANAKH {TREISAR}
BOOK OF MICAH
Sixth in the order of the books of the 12 minor prophets.
AUTHOR
Micah 1:1 says that the word of Adonai came to Micah of Moresheth. Micah was YHVH’s spokesman to the people of his day. Micah is not called a prophet in his book. There is no account of YHVH’s call for him to be a prophet, but he does claim to be YHVH’s witness {verse 2}. Five times in the book some form of the messenger formula, “thus says Adonai,” is used {2:3; 3:5; 4:6; 6:1, 9}, asserting that the message is from YHVH. Micah, like a true prophet, claims, “As for me, I am filled with power and the Spirit of Adonai. I am filled with justice and might, fearlessly pointing out Israel’s sin and rebellion” {3:8}. Micah’s name was common in ancient Israel. At least seven different individuals in the Old Testament are called Micah or Michaiah. The prophet is mentioned by name only in Micah 1:1 and Jeremiah 26:18 in the Old Testament. The superscription of Micah {Micah 1:1} gives his hometown as Moresheth, which may be identified with the modern village of Tell El Judeideh about 25 miles {40.2 kilometres} southwest of Jerusalem on the road from Azekah to Lachish. Moresheth, in Micah’s time, was a frontier village near the Philistine border city of Gath. As a border town, Moresheth often took the brunt of enemy attacks on Judah from the south and west {1:15}. Such an attack may be reflected in verses 10-16, where 12 towns in southwest Judah are named as being in the path of an invader. Moresheth-Gath is ninth in that list. Because Micah lived in this border town, he seems to have developed an international concern with “the peoples” {1:2; 4:1-5, 11; 5:7-15; 7:16-17}. As a citizen of a small town, Micah could identify with peasants and small land holders who were often victims of foreign aggressors and of the politicians and greedy land grabbers in Jerusalem {2:1-4}. Although Micah may have left Moresheth to live and preach in Jerusalem, he had harsh words for cities {1:5-6; 3:12; 4:10; 5:11, 14; 6:9}.
DATE
The date for Micah’s ministry was sometime during the reigns of three kings of Judah: Jotham {c. 750–735 BC}, Ahaz {c. 735–715 BC}, and Hezekiah {c. 715–686 BC}. The maximum period covered by the reigns of these three kings was over 60 years {750–686 BC}, but it is not likely that Micah was active as a prophet during all of that time. Jeremiah dates Micah’s ministry in the reign of Hezekiah {Jeremiah 26:18}. Some of Micah’s oracles seem to predate the fall of Samaria {Micah 1:2-7; 6:16}, an event that took place in 722 BC. The Assyrians appear to be Israel’s primary enemy in Micah’s time {5:5-6}, a situation that prevailed during the reigns of the three kings listed above. Some striking parallel passages between Micah and Isaiah {Micah 4:1-4; Isaiah 2:2-4} and between Micah and Amos {Micah 6:10-11; Amos 8:5-6} make it probable that Micah’s ministry was in the last part of the eighth century BC.
AUDIENCE
Micah’s message was universal. It was addressed first in a broad sense to “all the people of the world” {Micah 1:2}, but the focus narrows quickly to the capital cities of Jerusalem and Samaria {1:1}. Other cities in Judah are the object of one oracle {1:10-16}. A group of wealthy land grabbers {2:1}, false prophets {2:6-11; 3:5-7}, judges, prophets, priests, and dishonest merchants {3:1, 11; 6:10-12} are the objects of other messages.
BACKGROUND
In order to understand the book of Micah properly, one needs a knowledge of the Assyrian crisis in the history of ancient Israel. During the early part of the eighth century BC, the northern and southern kingdoms of Israel and Judah experienced a period of peace and prosperity under the long and stable reigns of Jeroboam II {793–753 BC} and Uzziah {792–740 BC}. Radical changes in the economic structure occurred within Israel and Judah during this long period. There were a rise of cities and a new wealthy class. Commerce grew enormously. The rich got richer and abused their power over the poor, the priests, and the judges. A class system appeared that struck at the heart of Old Testament Covenant religion. During the reigns of Jeroboam II and Uzziah, Israel and Judah were relatively free from outside intervention. But in 745 BC Tiglath-pileser III became king of Assyria and set out to create an empire. He captured Damascus in 732 BC and made vassals of the small states of Israel, Judah, and Philistia. Tiglath-pileser III died in 727 BC and was succeeded by Shalmaneser V. In 724 BC Hoshea, the last king of Israel, withheld tribute from Assyria and incurred the wrath of the Assyrians. Shalmaneser V began his siege of Samaria in 724 BC, but the people were not subdued until 722 BC. By that time, Sargon II was the king of Assyria. Many of the wealthy and influential people of Samaria were carried into captivity to Assyria {2 Kings 15:29-30; 17:1-41}. Judah did not escape the crisis. Although a fragmentary government of Judean kings was left in Jerusalem by the Assyrians, practically all of their liberties were taken away {2 Kings 16:10}. Judah never fully recovered politically nor religiously from the Assyrian crisis.
PURPOSE AND MESSAGE
The book of Micah is made up of about 20 separate sections or oracles. There is a variety of material in the book about different subjects, coming perhaps from different periods. With such variety in the book, it is difficult to speak of the message of the book. However, certain themes are prominent in the book, the most prominent being judgment. It is coming on Samaria {Micah 1:2-6} and on Jerusalem {3:9-12}. It is coming on guilty land grabbers {2:3-5}, on false prophets, corrupt judges, and hireling priests {3:5-12}. Judgment is coming on the cheater, the violent, the liar, and the deceiver {6:9-12}. Judgment is coming on the nations {4:11-13; 5:5-9, 15; 7:16-17}. Judgment is due to sin {1:5}. Sin takes many forms in Micah, ranging from idolatry {1:7; 5:13}, to practicing the occult {5:12}, to theft {6:11}, to lying {6:12}, to contempt for parents {7:6}, to murder {7:2}. What is Micah’s remedy for sin? For the nations it is a knowledge of and obedience to the ways of YHVH {4:2}. For Israel it is “to do what is right, to love mercy, and to walk humbly with your YHVH” {6:8}. All of this is possible because YHVH pardons iniquity and is not always angry. He is a YHVH of compassion who treads iniquities underfoot, casts sins into the depth of the sea, and keeps his Covenant with Abraham {7:18-20}. Micah caught a glimpse of the future Kingdom of YHVH when he saw that a future ruler of Israel would be born in Bethlehem. He will stand and feed his flock in the strength of Adonai. He will provide security because he will be great to the ends of the earth {5:2-4}.
CONTENT
Some scholars divide the book into two parts. The first part {chapters 1–5} is addressed primarily to the nations, while the second {chapters 6–7} is addressed primarily to Israel. The first part ends with a threat of judgment on the nations {5:15} and the second ends with a hymn to the compassion of YHVH. That outline seems too simple however, and does not cover the diverse materials in the two parts. Other scholars divide the book into three parts: chapters 1–3 {judgment}; chapters 4–5 {hope}; and chapters 6–7 {judgment and hope}. Again, this outline is too simple because all three sections contain both judgment and hope. Perhaps it is better to divide the book into three parts beginning with chapters 1, 3, and 6. Each section begins with words of judgment {1:2–2:11; 3:1-12; 6:1–7:6} and ends on a note of hope {2:12-13; 4:1–5:15; 7:7-20}. Such an outline can be valuable in attempting to see the book as a whole, but a closer look at each oracle or unit is needed to interpret the book properly. This discussion marks off each of the 20 units by chapter and verse, identifies its literary form, and determines its major motif or theme. The first unit, “Adonai is Coming,” consists of 1:2-7. Its form is that of a lawsuit and a theophany. The peoples of the world are called to listen to what Adonai will witness against them. He is described as leaving his heavenly temple to come to earth to tread on top of the mountains that melt under him {1:2-4}. YHVH’s coming is due to the sins of the people. Samaria, the capital of the northern kingdom of Israel, is to be destroyed primarily because of idolatry {verses 5-7}. The second passage is “The Prophet’s Lament” {1:8-16}. The prophet sees an enemy army coming from the southwest. Twelve cities are in its path. Desolation, refugees, and hostages are the result. There is a wordplay on the name of each of the cities except Gath, designed to express the fate of each city. Some of the cities are well known, such as Lachish, Jerusalem, Moresheth-Gath, and Adullam. Others cannot be identified. This passage indicates that even though the first oracle was addressed to the nations and specifically announced the fall of Samaria, Judah was the real concern of Micah. The third passage is “Woe to the Wealthy Wicked” {2:1-5}. It is a woe oracle, meaning that it is a message of judgment. This time, judgment is on a certain group of wealthy men who wickedly devise schemes at night to seize houses and lands from unsuspecting farmers. Micah says their plans will boomerang. Their own lands will be snatched from them. “Micah and the Wealthy Wicked” is the theme of the fourth section {2:6-11}. This passage records a dispute between Micah and those who snatched houses and fields from unsuspecting victims. Micah’s wicked listeners could not accept his message of judgment. They found it offensive and commanded him to stop preaching such things. They did not believe that evil would overtake them because they thought YHVH would not do such things {verses 6-7}. But Micah enumerates a number of crimes of these wicked men, such as taking the robes off travellers’ backs and driving women and children from their homes {verses 8-9}. Such wicked men follow false prophets {verse 11}. The fifth passage is “A Remnant to Be Restored” {2:12-13}. Adonai will gather a remnant of his people like sheep in a fold {verse 12}, then Adonai as their king will lead them out through the gate ahead of them {verse 13}. This section is open to various interpretations. The passage does not indicate the place where Adonai will gather the remnant. Some assume the place is Babylon and take the passage as a reference to the exile. Others believe the place is Jerusalem and relate the incident to refugees fleeing to Jerusalem before Sennacherib’s invasion in 701 BC. The sixth passage is about “Guilty Rulers” {3:1-4}. Micah charges that the heads and leaders of his people act like cannibals. They should know justice but they hate the good and love evil. They will cry to Adonai, but he will not hear them.
“Peace Prophets and Micah” is another disputation passage {3:5-8}. Micah accuses the false prophets of preaching for money and asserts that they have no vision or message from YHVH. By contrast, Micah claims to speak in the power and Spirit of YHVH. “Corrupt Leaders and Zion’s Fall” is the subject of the eighth passage {3:9-12}. This oracle seems to be a summary of all Micah has been saying to the various groups of leaders in Jerusalem. Because of their sins and crimes, Jerusalem and the temple will be destroyed. “Zion’s Future Exaltation,” the ninth section, contains the surprising announcement of Zion’s fall and the temple’s destruction {4:1-5}. This oracle of salvation was probably deliberately placed after the previous oracle of judgment to indicate that even though the temple might be destroyed, it would be restored in grander style to be the worship centre for all nations. A parallel to this passage is found in Isaiah 2:1-4. “Restoration of a Remnant and Zion” is the subject of the tenth section {4:6-8}. The opening phrase, “in that coming day,” indicates that this is an eschatological oracle in that Adonai is seen as reigning over his restored flock in Zion. The next three passages {4:9-10; 4:11-13; 5:1-4} all begin with the word “now” {in the Hebrew} and end with an assertion that the present evil situation will be changed for the better. The first of the three is “From Distress to Deliverance” {4:9-10}; the second is “From Siege to Victory” {verses 11-13}; and the third is “From Helpless Judge to Ideal King” {5:1-4}. The last passage in this series is one of the most familiar passages in Micah. It contains the promise of the birth of a new king in Bethlehem who will be great to the ends of the earth. The fourteenth section, “Peace and the Overthrow of Assyria” {5:5-6}, is followed closely by “The Remnant among the Peoples” {verses 7-9}. The remnant is portrayed as dew on plants and as a lion among sheep. Dew on plants is usually taken to signify a blessing, but in 2 Samuel 17:12 it is a metaphor for judgment as a lion is among sheep. The sixteenth passage is “Purge of the Military and False Religions” {5:10-15}. The expressions “cut off,” “throw down,” “cause to perish,” “root out,” and “destroy” suggest radical surgery. It is an oracle on those things that might take the place of YHVH in people’s minds. “YHVH’s Lawsuit” {6:1-8} is probably the most familiar passage in Micah. It is one of the great summaries of true religion. The next passage presents “More Charges and the Sentence” {6:9-16}. The further charges are dishonest business practices, lying, and acts of violence. The sentence is a life of futility, frustration, scorn, and destruction. The nineteenth pericope in Micah is a “Lament over a Decadent Society” {7:1-6}. The prophet begins with a woe because he seems to be the only godly or righteous man left {verses 1-2}. He cannot trust anyone. Everyone may be setting a trap for another. People do evil with both hands. Even the members of families rise against each other. Yeshua applied the words of 7:6 to his own times {Matthew 10:21, 35-36}. The last section of Micah {Micah 7:7-20} is a prophetic liturgy. It is made up of a psalm of trust {verses 7-10}; a prophetic promise of restoration {verses 11-13}; a prayer for YHVH to bless Israel and judge their enemies {verses 14-17}; and a hymn or a doxology declaring YHVH incomparable in “grace and truth,” showing faithfulness to Jacob and steadfast love to Abraham {verse 20}.
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