THE BOOK OF NAHUM

(“The Fall Of An Evil Empire”) (III)


Nahum 2:1-13 (NASU)


6“The gates of the rivers are opened and the palace is dissolved. 7It is fixed: She is stripped, she is carried away, and her handmaids are moaning like the sound of doves, beating on their breasts.” (Nahum 2:6-7)



  1. A BRIEF DISCOURSE ON “EVIL”

(1) The word “evil” occurs at least 475 times in the New America Standard Updated translation of the bible1 – and over 600 times in the old King James.2 However, it’s only used twice in the Book of Nahum1 – both times in reference to the Assyrian Empire, saying in chapter one: “From you has gone forth one who plotted EVIL against the Lord” (c.f. Nahum 1:11) – and again in chapter three: “All who hear about you (i.e. about your destruction) will clap their hands … for on whom has not your EVIL passed continually?” (c.f. Nahum 3:19).

(2) Even though the word “evil” only appears twice in the Book of Nahum, I have contended (during the last two messages)3 that the ancient nation of Assyria is a biblical example of an “evil empire” – and that her fate, as prophetically described by God’s prophet, is a historical picture (or type) of what will ultimately happen to every person and every nation who continues to pursue evil, while also rejecting Jesus Christ as Savior.4 As Scripture says elsewhere: “the face of the Lord is against those who do EVIL” (c.f. I Peter 3:12) – and again: “‘behold, the day is coming, burning like a furnace … every EVILDOER will be (like) chaff; and the day that is coming will set them ablaze,’ says the Lord of hosts” (c.f. Malachi 4:1).

(3) Some people say there is no such thing as “evil” – while others are reluctant to use the word “evil” when talking about people or nations. Then there are those who are willing to attach the term to people’s actions, but not to the person themselves – even though Jesus once said: “the EVIL MAN brings EVIL THINGS out of the EVIL stored up IN HIS HEART” (c.f. Luke 6:45, NIV).

(4) Many of those who believe evil does exist, confine it to especially heinous acts. They might even apply the term “evil” to certain individuals, like a Jeffrey Dahmer (who occasionally ate the organs of some of his murder victims)5 – or Idi Amin (who became known as the Butcher of Uganda)6 – or Saddam Hussein (whose atrocities against the Iraqi people are well-documented).

Ordinarily, however, people do not apply the term “evil” to themselves, or to their own actions – nor do we usually apply it to those closest to us, or even those with whom we are personally acquainted.

(5) Hence, some may be surprised to learn just how close to home Scripture’s use of the word “evil” comes.

For example, the Book of Revelation commends the church at Ephesus for not “tolerat(ing) EVIL MEN”. But, when we inquire as to who these “evil men” are, we discover that (in this instance) they are not mass murderers, or serial rapists. Instead, they are false religious leaders – specifically, “those who call themselves apostles, (but) are not” (c.f. Revelation 2:1-2; see also II John 1:9-11)! To put it plainly, then, Scripture says those who distort the Gospel of Jesus Christ, or preach and teach a false religion, are “EVIL men”.

The Book of James tells us we should always say: “If the Lord wills”, whenever we are making plans for the future. We’re then told that failure to do so (or failure to consciously live with this kind of attitude) is the equivalent of “boast(ing) in (our) arrogance” – and then James says that “all such boasting is EVIL” (c.f. James 4:13-16). In other words, to make any plans, without taking God’s will into account, is “EVIL”!

In the Book of Acts, the Apostle Paul was being examined by the Sanhedrin, when the high priest ordered one of his assistants to “strike him on the mouth”. Paul apparently lost his temper at this point and said: “God is going to strike you, you whitewashed wall! Do you sit to try me according to the Law, and in violation of the Law order me to be struck?” At that point a bystander told Paul he had just “revile(d) God’s high priest” – whereupon the apostle repented of his outburst, saying: “I was not aware, brethren, that he was high priest; for it is written, ‘You shall not speak EVIL of a ruler of your people’” (c.f. Acts 23:1-5) – the point being, that to “curse” someone in a position of authority over us (c.f. Exodus 22:28) is in itself an EVIL act.

Jesus once said: “If you then, BEING EVIL, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask Him?” (c.f. Luke 11:13). For our purposes, the implication here is that many people who take care of their children are actually “EVIL people”.

In another place Jesus also said that swearing an oath by anything in heaven or on earth is an “EVIL” act (c.f. Matthew 5:34-37).

Elsewhere, Joseph called adultery a “GREAT EVIL” (c.f. Genesis 39:9 – while the Book of Deuteronomy says worshipping any god but the true God is “EVIL” (c.f. Deuteronomy 17:2-7). Nabal committed “EVIL” by not being hospitable toward David, and giving him and his men the supplies they needed (c.f. I Samuel 25:2-21) – the Book of Proverbs says an adulterous woman is an “EVIL woman” (the same thing can also be said of an adulterous man) (c.f. Proverbs 6:23) – while the Book of Ecclesiastes says hoarding our wealth (which implies being stingy or lacking mercy toward those in need) is “a grievous EVIL” (c.f. Ecclesiastes 5:13).

(6) Scripture indicates God is “kind to ungrateful and EVIL men” (c.f. Luke 6:35) – in part, by giving them general blessings, such as rain and sunshine (c.f. Matthew 5:45) – allowing them to marry and have children (c.f. Psalm 127:3) – giving them the ability to make wealth (c.f. Deuteronomy 8:18) – and a host of other good things, like musical talent and athletic ability (c.f. James 1:17). He also shows His kindness toward “EVIL men” by giving many of them access to His word – letting many of them hear the Gospel (and even saving some!) – while also giving all of them the witness of creation (c.f. Romans 1:19-20).

(7) Alongside these biblical assurances of God’s kindness, however, is the unmistakable theme that – unless they repent of their sins and profess saving faith in Jesus Christ (c.f. Hebrews 10:29-31) – one day God will deal with “EVIL men” and “EVIL nations” as their EVIL deeds deserve (c.f. John 5:28-29). Nor will He necessarily delay the retribution all “EVIL men” and all “EVIL nations” deserve, until the biblical “day of judgment” (c.f. II Peter 3:7) – or “day of the Lord”, as it’s sometimes called (c.f. Obadiah 1:15). On the contrary, some will experience the first installment of their eternal “doom” (c.f. Ezekiel 30:3) in this life. Hence, God says (through the prophet Isaiah): 3“I will appoint over them four kinds of doom … the sword to slay, the dogs to drag off, and the birds of the sky and the beasts of the earth to devour and destroy. 4I will make them an object of horror among all the kingdoms of the earth” (c.f. Jeremiah 15:3-4).

(8) This is what we find happening in Nahum’s prophetic “vision” of Nineveh’s destruction (c.f. Nahum 1:1) – namely, God pouring out His vengeance and wrath (c.f. Nahum 1:2-3) on an “EVIL nation” – not in some future judgment at the end of the age – but right now, in this present life. Even the same nation He previously spared during the days of Jonah (c.f. Jonah 3:1-10) – namely, the ancient Assyrian Empire whose people, soldiers and leaders deserved to feel the rod of divine retribution.


  1. THE INVADERS TAKE THE CITY

(1) And so, we pick up our study of the Book of Nahum at the sixth verse of the second chapter, where the prophet writes (both prophetically and poetically) (c.f. Nahum 2:6):

“The gates of the rivers are opened

And the palace is dissolved.”

(a) The flow of prophetic thought up to this point has been as follows – verse one, a description of Nineveh’s futile preparations for the coming invasion4 (c.f. Nahum 2:1) – verse three, a depiction of the approach of Nineveh’s attackers,4 all “dressed in scarlet” and “brandishing their spears” in eagerness for the battle to begin (c.f. Nahum 2:3) – verse four, a picture of enemy “chariots” dashing “to and fro” through “the streets” of that portion of the city that lay outside Nineveh’s protective wall4 (c.f. Nahum 2:4) – and verse five, a glimpse of frightened Assyrian defenders as they “stumble” to the wall to try and repel the invading army (c.f. Nahum 2:5).

(b) Now in verse six, we’re told that water would play a major role in Nineveh’s demise (c.f. Nahum 2:6) – in keeping with what the prophet said earlier in chapter one verse eight about God using “AN OVERWHELMING FLOOD (to) make a complete end of (Nineveh’s) site” (c.f. Nahum 1:8).

(c) We’ve mentioned before that Nineveh was located on the confluence of several rivers, including the Tigris – however, we have conflicting ancient accounts7 as to just how those rivers played a role in Nineveh’s downfall.

For example, one account says heavy rains caused the rivers to flood and wash away a portion of the city’s defensive wall, leaving a two mile breach through which attackers were then able to enter the city and destroy it.8 One ancient historian even said flood waters not only caused part of Nineveh’s defensive wall to collapse, they also inundated portions of the city.4

However, another account suggests invading armies damned up the sluices and canals that supplied water to the city, as well as to her defensive moat – and then, once a considerable amount of water had been collected, “opened the gates of the rivers” (c.f. Nahum 2:6). The ESV study bible says that “the resulting mass of water crashing against and through Nineveh would have done much damage to portions of the city’s wall, system of gates, and internal structure, thus greatly aiding the besiegers.”9

(d) Regardless of how it happened, ancient historians agree that flood waters – whether natural or man-made – played a significant role in the downfall of Nineveh and the Assyrian Empire. Either way, however, it was ultimately God’s doing – for He said it would happen, before it happened – and then caused it to happen. As God says elsewhere in Scripture: “Truly I have spoken; truly I will bring it to pass. I have planned it, surely I will do it” (c.f. Isaiah 46:11) – and again: “From ancient times I planned it. Now I have brought it to pass” (c.f. Isaiah 37:26).

(e) James Boice makes an interesting historical observation – for he says, when flood waters breached the city’s defenses, the king remembered an oracle to the effect that Nineveh would only fall when the river itself declared war against it. Believing that the oracle had been fulfilled, he abandoned any hope of saving himself – built a gigantic funeral pyre in the royal precincts, heaped up large quantities of gold and costly clothes, shut his concubines and eunuchs in a chamber he had made in the midst of the pyre – and then proceeded to burn himself and his family to death, along with his concubines and eunuchs.4

I don’t know how much of that is true – although (for what it’s worth) I did find similar accounts on the Internet.10 The point is, God is the One who turned that which Nineveh had relied upon all those years for defense – namely, “the rivers” (verse six) (c.f. Nahum 2:6) – into a weapon for her destruction. And when the “appointed time” of her demise came (c.f. Acts 17:26), the Assyrians were helpless to prevent it from happening. As Scripture says elsewhere: “By their own devices (they will) fall” (c.f. Psalm 5:10) – and again: “He (i.e. God) captures the wise by their own shrewdness” (c.f. Job 5:12).

(2) Moving on to verse seven, Nahum writes (c.f. Nahum 2:7):

“It is fixed:

She is stripped, she is carried away,

And her handmaids are moaning like the sound of

doves,

Beating on their breasts.”

(a) Verse seven exemplifies something I spoke of in an earlier message11 – namely, that bible scholars occasionally run into words or phrases that are difficult to translate, and therefore difficult to interpret. Verse seven (in the NASU) begins by saying: “It is fixed” – and then goes on to add that: “SHE is stripped, SHE is carried away, and HER handmaids are moaning like … doves” (c.f. Nahum 2:7).

However (just so you will know), not a few versions and commentators have proposed that the first phrase should be rendered as “Huzzab” (see the old King James),2 which many take to be a reference to the queen of Nineveh12 – even though there’s no historical record of any Assyrian queen by that name.13 Hence, one translation says: “THE QUEEN is uncovered, she is taken away” (BBE) – while another says: “ITS MISTRESS is stripped, she is carried off” (RSV)1 (see also the ESV).

To add to the confusion, one commentator says there are at least twelve different ways this first phrase could be translated or interpreted.12 Hence, John MacArthur thinks it refers to an Assyrian goddess named Ishtar (which would make the “handmaids” temple prostitutes)14 – while others have suggested it’s a reference to the cart used to carry the image of the goddess from place to place.15

(b) The big question is whether the Hebrew word at the start of verse seven is noun or a verb.16 If it’s a noun, then perhaps it is a reference to a queen or goddess – however, the prophet could also have used it to personify the city of Nineveh (which is what John Calvin thought).17

(c) However, if it’s a verb (which is how the NASU, NIV and NKJV all render it), then it’s not a reference to a person (or goddess) at all. Rather, it’s describing a sovereign act of Almighty God. As a verb, the word used in the first part of verse seven means “to set, to establish, or determine” – with the implication being that the destruction of Nineveh was “settled”, or “decreed” (NIV and NKJV), or “fixed” (NASU) by God (c.f. Nahum 2:7), so that the prophet could predict the demise of the Assyrian Empire with full assurance that what he was describing was (in fact) going to happen.12

(d) That means the rest of the verse (c.f. Nahum 2:7) is a personification of the city and its inhabitants (just like Calvin thought).17 Hence, the phrase “she is stripped” either refers to Nineveh being looted (c.f. Nahum 2:9) – or being “stripped” of her power, her prestige, or even her people (through death, exile, or both). While the phrase, “she is carried away” would reinforce the idea that her wealth and survivors are to be carried off into exile (which was a policy Assyria herself had made infamous), so that nothing is left of the riches or the hustle and bustle that once characterized the great city.12

(e) The sight of what happens will cause “her handmaids (to moan)” (Nahum 2:7) – which some take to be a reference to a small surviving remnant of female servants.12 However, I think it’s more likely a reference to survivors in general (both men and women),18 who will “moan” and “beat their breasts” in anguish and despair (c.f. Nahum 2:7) over the ruin of their once glorious city, as well as the utter hopelessness of their own present situation, and their future.12

(f) A similar (but far more intense) sense of despair and utter hopelessness awaits all those who do not flee to Jesus Christ in repentance and faith. Hence, as our Savior was being led away to be crucified, He told some women in the crowd that the day was coming when people would “say to the mountains, ‘Fall on us,’ and to the hills, ‘Cover us’”, because the prospect of their eternal doom in hell would be so terrible (c.f. Luke 23:30).

The Apostle John used the same imagery in Revelation chapter six, when he wrote that: 15“the kings of the earth and the great men and the commanders and the rich and the strong and every slave and free man (will hide) themselves in the caves and among the rocks of the mountains; 16and they (will say) to the mountains and to the rocks, ‘Fall on us and hide us from the presence of Him who sits on the throne, and from the wrath of the Lamb; 17for the great day of their wrath has come, and who is able to stand?’” (c.f. Revelation 6:15-17).

(g) The anguish and despair of that day will be many times worse than anything the citizens of the Assyrian Empire experienced when their capital city of Nineveh fell to her God-appointed destroyers.

Thanks be to God (c.f. II Corinthians (9:15) that we have a Savior, whose name is Jesus – and that He has not only changed our evil hearts, redeemed us from our evil ways, and forgiven all our evil deeds – but, as Scripture says elsewhere, He also “rescues us from the wrath to come” (c.f. I Thessalonians 1:10).


BIBLIOGRAPHY


1Bible Companion Series: White Harvest Software;

Copyright 1995

2QuickVerse for Windows; Copyright 1995.

3See Sermons dated 10-05-08 p.m. and 10-12-08 p.m.

4Boice: The Minor Prophets; Vol. Two; p. 63.

5http://crime.about.com/od/serial/a/dahmer.htm

6http://africanhistory.about.com/od/biography/a/bio_amin.htm

7The New Geneva Study Bible: Footnote on Nahum 2:6;

p. 1439.

8Robertson: The Books of Nahum, Habakkuk, and Zephaniah;

The New International Commentary on the Old Testament;

p. 90.

9ESV Study Bible; Footnote on Nahum 2:6; p. 1715.

10http://www.britannica.com/EBchecked/topic/524121/

Sardanapalus#tab=active~checked%2Citems~checked&title=Sardanapalus%20--%20Britannica%20Online%20 Encyclopedia

11See Sermon dated 10-05-08 p.m.; p. 12.

12Robertson: Ibid; p. 91.

13The New Bible Commentary: Old Testament; p. 1501.

14MacArthur: The MacArthur Bible Commentary; p. 1025.

15The New Bible Commentary; p. 765.

16Wycliffe Bible Commentary; p. 867.

17Calvin’s Commentaries: Vol. XIV; The Twelve Minor

Prophets; Vol. III; Jonah, Micah, Nahum; p. 462.

18The New Geneva Study Bible: Footnote on Nahum 2:7;

p. 1439.