Наум 1:15

Judah hears the glad tidings, that its oppressor is utterly destroyed. A warlike army marches against Nineveh, which that city cannot resist, because the Lord will put an end to the oppression of His people. Nah 1:15. "Behold, upon the mountains the feet of the messengers of joy, proclaiming salvation! Keep thy feasts, O Judah; pay thy vows: for the worthless one will no more go through thee; he is utterly cut off." The destruction of the Assyrian, announced in Nah 1:14, is so certain, that Nahum commences the description of its realization with an appeal to Judah, to keep joyful feasts, as the miscreant is utterly cut off. The form in which he utters this appeal is to point to messengers upon the mountains, who are bringing the tidings of peace to the kingdom of Judah. The first clause is applied in Isa 52:7 to the description of the Messianic salvation. The messengers of joy appear upon the mountains, because their voice can be heard far and wide from thence. The mountains are those of the kingdom of Judah, and the allusion to the feet of the messengers paints as it were for the eye the manner in which they hasten on the mountains with the joyful news. מבשּׂר is collective, every one who brings the glad tidings. Shâlōm, peace and salvation: here both in one. The summons, to keep feasts, etc., proceeds from the prophet himself, and is, as Ursinus says, "partim gratulatoria, partim exhortatoria." The former, because the feasts could not be properly kept during the oppression by the enemy, or at any rate could not be visited by those who lived at a distance from the temple; the latter, because the chaggı̄m, i.e., the great yearly feasts, were feasts of thanksgiving for the blessings of salvation, which Israel owed to the Lord, so that the summons to celebrate these fea…

In this chapter we have, I. The inscription of the book, (Nah 1:1). II. A magnificent display of the glory of God, in a mixture of wrath and justice against the wicked, and mercy and grace towards his people, and the discovery of his majesty and power in both (Nah 1:2-8). III. A particular application of this (as most interpreters think) to the destruction of Sennacherib and the Assyrian army, when they besieged Jerusalem, which was a very memorable and illustrious instance of the power both of God's justice and of his mercy, and spoke abundance of terror to his enemies and encouragement to his faithful servants (Nah 1:9 -16

1:15 Nahum supplements his prophecy of Judah’s release from bondage (1:13) with a prediction of the arrival of a messenger bringing the good news of restored peace (see also Isa 52:7). The message of peace was that Assyria’s hold on Judah would be broken and God’s people would be free of its burden. This took place during the reign of Josiah (640–609 BC), after the death of the Assyrian king Ashurbanipal in 626 BC. This political message is a foretaste of God’s final triumph over evil, when his people will be released from bondage to sin through the saving work of the Messiah and be given eternal peace (Zeph 3:13; Luke 2:10-14; Acts 10:34-43; Rom 10:15; Eph 2:14-18).