Nahum 2:1–10

But now the great city comes most prominently before us... The challenge goes out at once: let Nineveh defend herself as best she can, for the utmost danger stares her in the face.

No doubt the cruelty of Assyria prompted this prophecy, when Sennacherib ("He who dashes in pieces," ch. 2:1) invaded Israel. It came partly true when Nineveh was destroyed. But it looks on to God's judgment of the king of the North in the latter days. Notice that the unbending firmness of God's judgment fully matches the determined greed of this enemy.

He began, no doubt, at His own house, but would He stop there? No. What, then, should be the end of the enemies of God's people, if He no longer put up with evil in His own people? Let Nineveh, then, now defend herself if she could. But no, that den of lions should be invaded, and the young lions destroyed and unable to defend themselves.

The Assyrians carried out that judgment in a way that insulted God Himself, and did not merely chasten His guilty people. So they must be prepared for their own doom.

Egypt is the world in its natural condition, out of which the people have come. Babylon is corruption working through power, which enslaves the people. Nineveh is the proud glory of the world, which recognises nothing but its own importance. It is the world as the open enemy of God's people, simply through its pride.

The repentance in the day of Jonah... secured nothing. It did not prepare Nineveh for glory, or for a place in the kingdom of God. As a city or kingdom, Nineveh had gone back to wallowing in the mud, like a pig that had been washed. She had ripened herself for the cutting off of the land.

This great prophecy came true, word for word, about ninety years after Nahum spoke. When he spoke these words, Nineveh stood at the height of her glory. Who told Nahum of Elkosh that the proud world city would be sacked and completely wiped out? Who moved his pen to give such a vivid description of what would take place? There is but one answer — the Spirit of God.

Nineveh must defend herself at once, as best she can, because the greatest danger stares her in the face… Here we see the side subject: the judgment of Israel by their enemies. But the Assyrians carried out that judgment in a way that insulted God Himself. They did not simply chasten His guilty people. So they must be ready for their own doom.

It was the Lord who had used the Assyrian to bring judgment on Israel and on Jacob. But now the time had come to restore their former excellency. The Authorised Version gives the wrong sense here. The right rendering is: "For the LORD brings again the excellency of Jacob, as the excellency of Israel."

I would translate this: "The Lord has restored the glory of Israel," or "the supremacy," or "the exaltation."… So the sense is very easy. The judgment all through the chapter is on Nineveh, and why? "The Lord has restored the glory to Israel." … This verse would then read: "He has restored the excellency of Jacob according to the excellency of Israel." That is, a prince prevailing with God — matching what happened when Jacob received that name.

If God permitted the total devastation and ruin of Jacob, it was because the time of judgment had come — a judgment that would not stop there. He began, no doubt, at His own house, but would He stop there? No. What then should be the end of the enemies of God's people, if He no longer put up with evil in His own people? Let Nineveh now defend herself if she can. … Jacob was judged. The whole family, as well as Israel, was emptied and ruined. Now it was the turn of the world.

Nahum 2 concerns the city of Nineveh directly. God had allowed Jacob to be disciplined and "emptied out;" but now Nineveh must be dealt with. She is urged to make her defence good, yet the gates of the rivers would be opened, and the palace would be dissolved.

Nahum means "Comfort." It is a vigorous prophecy of the judgment of Nineveh. Nineveh was the capital of Assyria, so it stands for that empire — the King of the North in a coming day. Egypt pictures for us the world in its self-satisfied independence of God. Assyria pictures the world's vicious opposition to Him. No doubt the cruelty of Assyria prompted this prophecy, when Sennacherib ("He that dashes in pieces," ch. 2:1) invaded Israel. The fall of Nineveh fulfilled part of it. But it looks on to God's judgment of the King of the North in the last days.

But does judgment close the story? That never has been, and could not be. It only makes way for the purpose of God. The judgment of this "present evil world" will bring in the millennium, or "the world to come." Israel will be received as the seal and pledge of that bright and happy age.

Nahum 2 and Nahum 3 set out the main subject of Nahum's prophecy clearly and fully. The first chapter is a preface to it... So we also see the subject that goes with it: the judgment of Israel by their enemies. But the Assyrians carried out that judgment in a way that insulted God Himself. They did not only chasten His guilty people. So they must be prepared for their own doom.

At the start of this chapter the prophet speaks to Nineveh. He urges her to make ready to defend herself, for the one who dashes in pieces has appeared before her walls... Then he describes the army laying siege. We read of their glittering weapons and their fast racing chariots, which dash along like lightning.

This is a striking picture of the last scenes. Recent discoveries have shown us in fine detail how much scarlet and how many chariots Nineveh had, and all the preparation for war that marked her. And there is more. The way Nineveh was to fall is foreshown here most vividly and exactly.

Here follows a most lively description of how the Ninevites prepared to defend themselves against their enemies. Historically the foes who destroyed Nineveh were the Medes, as is well known. Human history gives little information about the circumstances, but it seems certain that Babylon helped.

The verses that follow, and Nahum 2:3-4 as well, show that Nineveh was a warlike nation. It was always seeking to enrich itself by the spoil of other nations, among them Israel and Judah.

Scarlet is the bright and flashing colour, which typifies the glory of the world (Dan. 5:7; Nahum 2:3; Rev. 17:3-4; 18:12, 16).

In NAHUM, God's indignation rises against the pride of human power and dominion. Nineveh — the Assyrian — is destroyed. That people will never be restored, and Judah is delivered at last.

We have heard even reputable Bible teachers claim that Nahum predicted the automobiles racing along our streets. Such fanciful, far-fetched and arbitrary applications of the Word of God do immense harm. Nahum does not anticipate the automobile, but gives a picture of the besiegers of Nineveh with their chariots, drawn by swift horses.

Nahum ("Comfort") is a forceful prophecy of the judgment of Nineveh. Nineveh was the capital of Assyria, so it stands for that empire — the King of the North in a coming day. Egypt pictures for us the world in its smug independence of God. Assyria shows the world's savage opposition to Him... Notice that the determined greed of this enemy is fully matched by the unbending firmness of God's judgment.

Next the prophet describes the besieging army. Here we read of their glittering weapons. Their fast chariots dash along like lightning.

The following verses, as also Nahum 2:3-4, show that it was a warlike nation, always seeking to enrich itself with the spoil of other nations, among them Israel and Judah.

We have heard even respected Bible teachers say that Nahum predicted the cars racing along our streets. Such fanciful, far-fetched and random uses of the Word of God do great harm. Nahum is not looking ahead to the car. He is giving a picture of the besiegers of Nineveh with their chariots, drawn by swift horses.

This is certainly a striking picture of the last scenes. We have, in fine detail, what recent discoveries have shown about the abundance of scarlet and of chariots, and all the preparation for war that was characteristic of Nineveh. And more than that, the prophecy foreshows the manner in which Nineveh was to fall most vividly and exactly.

When Nahum spoke these words, Nineveh was at the height of her glory. Who told Nahum the Elkoshite that the proud world city would undergo such a sack and be completely wiped out? Who moved his pen to give such a vivid description of what would take place? There is but one answer — the Spirit of God.

In verse 5 we see the Assyrian king turn to his army. He watches the chariots dash along the highways and broad ways that lead to the city. He counts his worthies, his generals and captains. And the army, called out suddenly, hurried and stumbled along in disorder as it made haste to reach the walls. As stated above, verse 6 came true when the river became a flood and undermined the foundations of the walls. Then the besiegers could enter in.

The special means of Babylon's destruction was drying up the river bed by turning the river away. But the crisis that led straight to the destruction of Nineveh was the river bursting in, not the turning of it out.

Egypt is the world in its natural condition, out of which the people have come. Babylon is corruption in the activity of power, which enslaves the people. Nineveh is the proud glory of the world, which recognises nothing but its own importance. It is the world as the open enemy of God's people, simply through its pride. She shall be judged like all the rest, and disappear for ever under the judgment of the Almighty.

No doubt this had a historical fulfilment in the fall of Nineveh. But its complete accomplishment will take place when the Assyrian returns. I do not mean this city itself, which has been destroyed, but the power that will hold the territory and inherit the pride of the land of Nimrod.

In verse 5 we see the Assyrian king turn to his army, as he sees the chariots dashing along the highways and wide streets that lead to the city. He counts his worthies — his generals and captains. The army was called up suddenly, and in its hurry it stumbled along in disorder and rushed to reach the walls.

So the king summons his nobles, but it is useless: they stumble as they march; they hurry to the wall; and the defence is made ready. The flood gates open and the palace dissolves.

The Euphrates was turned away from Babylon, but the Tigris burst its banks, flooded and destroyed a huge part of Nineveh, so that the very foundations, and not the walls only, were swept away.

At once the challenge comes to Nineveh: let her defend herself as best she can, for the greatest danger is staring her in the face… But the Assyrians carried out that judgment in a way that insulted God Himself, and did not only discipline His guilty people. So they must expect their own doom.

No doubt He began at His own house. But would He stop there? No. So what should be the end of the enemies of God's people, if He no longer put up with evil in His own people? Let Nineveh now defend herself, if she could.

This is certainly a striking picture of the final scenes. We have, in fine detail, what recent discoveries have shown: the abundance of scarlet and of chariots, and all the war preparation that marked Nineveh. But more than that, the way Nineveh was to fall is foreshown most vividly and exactly.

A hundred and fifty years earlier, God had sent a warning to the guilty city through His servant Jonah. The message was received, and Nineveh turned to God in repentance. But the generation Jonah preached to had died out, and Nineveh had gone back to her vileness and wickedness, as a pig goes back to wallowing in the mud. God waited a century and a half before He stepped in with judgment, and that proved how patient His grace was.

No doubt this had a historical fulfilment in the fall of Nineveh. But its complete fulfilment will come when the Assyrian returns — I do not mean this city itself, which has been destroyed, but the power that will hold its territory and inherit the pride of that land.

Nahum 2 concerns the city of Nineveh directly. God had let Jacob be disciplined and "emptied out"; but now God would deal with Nineveh. The city is urged to make good its defence, yet the river gates would open, and the palace would melt away. Here it is not the "gates of the city," as when Babylon fell, but "the gates of the rivers." This may refer to the Tigris and the canals that watered the city. The overflowing river, it is said, caused a breach in the sun-dried brick walls.

At Babylon it was a gate of the city that opened... The Persians entered the imperial city through the dried bed of the Euphrates, which they had turned into another channel. They killed the drunken guards and opened the doors to the rest of the army. But at Nineveh it was the waters of the river that dissolved the palace buildings and defences. No army crept quietly up an emptied river bed here and then let the main body in through the gates. The opposite happened. Persia turned the Euphrates away from Babylon; at Nineveh the Tigris burst its banks. It flooded a vast part of the city and destroyed it in other ways too. The very foundations, and not the walls only, were swept away.

In verse 5 the Assyrian king turns to his army. He sees the chariots dashing along the highways and broad streets that lead to the city. He counts his worthies, his generals and captains. The army, called out at short notice, hurried and stumbled along in disorder to reach the walls. Verse 6 was fulfilled when the river became a flood. It undermined the foundations of the walls, so the besiegers could get in.

Cyaxares, the king of Media, laid siege to the city with help from the Babylonians under Nabopolassar. At first his efforts came to nothing. The Assyrians drove him back again and again. Then reinforcements reached him, he overcame the Assyrian army, and shut it up inside the city. He next tried to wear the city down by blockade. For two years that failed. Then unexpected help came: an extraordinary rise of the Tigris swept away part of the walls and let the Medes in. The Assyrian king Saracus, in despair, burned himself in his palace.

Diodorus says an ancient prophecy held that Nineveh would not fall until the river became an enemy to the city. That happened in the third year of the siege, when the river partly overflowed it. Nahum's prophecy says, "with an overflowing flood he will make a complete end of the adversaries" (Nahum 1:8), and "the river gates are opened, the palace melts away" (Nahum 2:6). It was to be totally destroyed and not rise again.

Egypt is the world in its natural condition, out of which the people have come. Babylon is corruption working through power, which enslaves the people. Nineveh is the arrogant glory of the world, and it recognises nothing but its own importance. It is the world as the open enemy of God's people, simply through its pride. She shall be judged like all the rest, and disappear for ever under the judgment of the Almighty.

This seems to be a symbolical name for Nineveh. The word means 'established,' as the margin says. That which counts itself established shall be carried away captive. Nahum 2:7.

The word "Huzzab" has led to a great deal of discussion. Some claim that it is the name of the queen of Nineveh; others that it is a symbolical name of the city; archaeology throws no light upon its meaning. We believe the word "Huzzab" should be translated, "it is determined." Then the sentence reads, "It is determined; she is made bare and led away captive; and her maids moan like the doves, beating on their breasts."

'To tap or beat.' The word describes the Ninevite maids as they are led into captivity. They would mourn like doves tapping on their breasts. Nahum 2:7.

In the case of Nineveh it was the waters of the river which dissolved the palace buildings and defences. No army crept up the emptied bed of the river to let the main body in through the gates. The opposite of this happened to Nineveh. The Euphrates was turned away from Babylon. But the Tigris burst its banks and destroyed a vast portion of Nineveh by flood. The very foundations, and not the walls only, were swept away. So the king summons his nobles in vain: they stumble in their march; they hurry to the wall; and the defence is prepared. The flood-gates are opened and the palace is dissolved.

A hundred and fifty years before, God had sent warning to the guilty city by His servant Jonah. Nineveh received the message and turned in repentance to God. But the generation to whom Jonah preached had passed away, and Nineveh had returned to her vileness and wickedness as a sow goes back to her wallowing in the mire. God had waited a century and a half before He acted in judgment, and that proved He was longsuffering in grace. But the time for judgment was at hand.

The repentance in the day of Jonah, like the Reformation in Christendom, secured nothing — it did not prepare Nineveh for glory, or for a place in the kingdom of God. It may have left some moral fruit in a small remnant in Nahum's later day. Even so, Nineveh as a city or kingdom had returned, like a washed sow, to her wallowing in the mire. She had ripened herself for being cut off from the land.

Surely the Assyrian is a symbolic or representative figure, as well as a real individual. Isaiah looks at him that way. And this was easy and natural. The Assyrian began the captivities of God's people. In his day he represented the hostility of the earth, the hostility of the Gentile world, to God and His people. So the Spirit in the prophets sees the Gentile in him. He looks along the view that then opened, to the very end of the earth's history under the Gentile, the man of the world. Then the full and ripened wickedness of man will call out the closing, clearing judgments of God.

Verse 8 pictures the flight of Nineveh's people. As a pool of water empties when the sluices open, so they flee. The soldiers cry "Stand! Stand!" but there is a panic. They rush away and none looks back.

God had allowed Jacob (Israel) to be disciplined and 'emptied out;' but now Nineveh must be dealt with. Nineveh is urged to put up a good defence, yet the gates of the rivers would be opened, and the palace would be dissolved. Here it is not the 'gates of the city,' as with Babylon, but 'the gates of the rivers.' This may refer to the Tigris and the canals that watered the city. The overflowing river, it is said, caused a breach in the sun-dried brick walls.

With Nineveh it was the waters of the river that dissolved the palace buildings and defences. No army crept quietly up the emptied bed of the river and then let the main force in through the gates. The opposite of that happened to Nineveh. The Euphrates was turned away from Babylon. But the Tigris burst its banks, flooded Nineveh and destroyed a vast part of it, so that the very foundations, and not the walls only, were swept away.

All the vast store of what feeds the pride of life, all that served selfish enjoyment and vanity, was now shown to be so much laid up for the conquerors — so much gathered together for utter destruction, if the captors did not carry it away. Such indeed is the history of man generally.

So we see two truths together — the destruction of Nineveh, but not apart from the discipline of Israel. The Lord does judge Israel. His own people at any rate had the knowledge of righteousness, and to a larger degree the responsibility for it. If He judges them, how must the ungodly and the sinner appear? Nineveh had been a godless city. She had no thought or care about doing the will of God, still less any formal profession of it.

The repentance in Jonah's day, like the Reformation in the Christian world, secured nothing. It did not prepare Nineveh for glory, or for a place in the kingdom of God. Some moral fruit may have been left in a remnant in Nahum's far later day. But Nineveh, as a city or kingdom, had gone back, like a washed pig to the mud, and had made herself ripe to be cut off from the land.

It is said that the overflowing of the river helped the Medes to capture Nineveh. Nahum 2:6 seems to teach this. Assyria — the nation — is to be blessed. But to the once favoured city of Nineveh God has said: "The LORD has given commandment about you: no more shall your name be perpetuated" [ESV]. Deeply solemn words! Truly "it is a fearful thing to fall into the hands of the living God" (Heb. 10:31).

The whole vast store that feeds the pride of life, everything that served selfish enjoyment and vanity, was now shown to be simply laid up for the conquerors. It was gathered together for total destruction, unless the captors carried it away. Such, indeed, is the usual history of man.

The spoil taken in many wars was great, but it would now make others rich… The lions, the strangling, and the dens filled with torn prey possibly point to the cruelties the Assyrians inflicted on their prisoners, which they pictured on their own monuments. Truly, as Nahum 3 says, it was a "bloody city." The following verses, and Nahum 2:3-4, show that this was a warlike nation. It was always seeking to enrich itself with the spoil of other nations, and Israel and Judah were among them.

Silver and gold are taken away. There seems to be no end of all the glorious things heaped together in Nineveh. The city is emptied; hearts melt, courage is gone; there are shaking knees and pale faces.

If God allowed Jacob to be completely devastated and ruined, it was because the time of judgment had come — a judgment that would not stop there. He began at His own house, no doubt, but would He stop there? No. So what would be the end of the enemies of God's people, if He no longer put up with evil in His own people?… Nineveh's pride was great, but she was no better than the other nations He ruined — and she had probably been the instrument of their ruin herself.

A destruction like that would agree with scripture. Scripture speaks of the water, and it also says the place would be plundered of its gold and silver… Those who have examined the mounds in recent years confirm that fire destroyed it. They have found carved alabaster statues burnt and split by heat, along with charcoal and charred wood, buried in bricks and earth.

No doubt, this had a historical fulfilment in the fall of Nineveh. But its complete accomplishment will take place when the Assyrian returns — I do not say with respect to this city itself, which has been destroyed, but the power that will hold the territory and inherit the pride of the land of Nimrod.

All the vast store of what feeds the pride of life, everything that served selfish enjoyment and vanity, was now shown to be laid up for the conquerors. It had all been gathered together for utter destruction, unless those who took the city carried it off. Such indeed is the history of man generally.

The city is emptied; hearts melt, courage is gone; there are tottering knees and pale faces.

They say that when Isaiah speaks of Jerusalem lying desolate, this proves the Jews were already exiles and Jerusalem was already destroyed. Yet of Nineveh it is said, she is empty, and void, and waste! But here they do not think of saying it was past. It is clear enough that in both cases it is the prophetic Spirit making the thing present in vision.

Who told Nahum about the great disaster? Many in our day reject the whole idea. But if God is God, it is as easy for Him to speak of the future as of the present.

God permitted the total devastation and ruin of Jacob because the time of judgment had come. That judgment would not stop there. He began, no doubt, at His own house, but would He stop there? No. What, then, should be the end of the enemies of God's people, if He no longer put up with evil in His own people? Let Nineveh, then, defend herself now if she could.

God had waited for a century and a half before stepping in with judgment. That proved He was longsuffering in grace. But the time for judgment was at hand.

Nineveh was favoured with a special message from God, and she submitted to it. But the generations that followed gained nothing from it, and went back to the old vomit… Favour that God grants and people then despise brings heavy judgment from Him.

The city was taken and destroyed by the Medes in 625 B.C. There has been no effort to rebuild it since that time, and it is not the will of God that it should ever be rebuilt.

All this is, no doubt, a figure of what will take place on a still larger scale at the end of the age. The "Assyrian" of the last days will be Israel's great foe. Nahum's prophecy certainly looks on to his destruction, and to the deliverance of the people of God that follows.