Nahum 2 — King James Version

1 He that dasheth in pieces is come up before thy face: keep the munition, watch the way, make thy loins strong, fortify thy power mightily.

²For the Lord hath turned away the excellency of Jacob, as the excellency of Israel: for the emptiers have emptied them out, and marred their vine branches.

³The shield of his mighty men is made red, the valiant men are in scarlet: the chariots shall be with flaming torches in the day of his preparation, and the fir trees shall be terribly shaken.

⁴The chariots shall rage in the streets, they shall justle one against another in the broad ways: they shall seem like torches, they shall run like the lightnings.

⁵He shall recount his worthies: they shall stumble in their walk; they shall make haste to the wall thereof, and the defence shall be prepared.

⁶The gates of the rivers shall be opened, and the palace shall be dissolved.

⁷And Huzzab shall be led away captive, she shall be brought up, and her maids shall lead her as with the voice of doves, tabering upon their breasts.

⁸But Nineveh is of old like a pool of water: yet they shall flee away. Stand, stand, shall they cry; but none shall look back.

⁹Take ye the spoil of silver, take the spoil of gold: for there is none end of the store and glory out of all the pleasant furniture.

¹⁰She is empty, and void, and waste: and the heart melteth, and the knees smite together, and much pain is in all loins, and the faces of them all gather blackness.

¹¹Where is the dwelling of the lions, and the feedingplace of the young lions, where the lion, even the old lion, walked, and the lion's whelp, and none made them afraid?

¹²The lion did tear in pieces enough for his whelps, and strangled for his lionesses, and filled his holes with prey, and his dens with ravin.

¹³Behold, I am against thee, saith the Lord of hosts, and I will burn her chariots in the smoke, and the sword shall devour thy young lions: and I will cut off thy prey from the earth, and the voice of thy messengers shall no more be heard.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary

Nineveh's destruction foretold.

Nineveh shall not put aside this judgment; there is no counsel or strength against the Lord. God looks upon proud cities, and brings them down. Particular account is given of the terrors wherein the invading enemy shall appear against Nineveh. The empire of Assyria is represented as a queen, about to be led captive to Babylon. Guilt in the conscience fills men with terror in an evil day; and what will treasures or glory do for us in times of distress, or in the day of wrath? Yet for such things how many lose their souls!

John Wesley's Bible Commentary

He - The Medes or Chaldeans, that dash Nineveh in pieces. The munition - The forts. Make thy loins strong - Strengthen thyself.

McArther Bible Commentary

Nineveh's fall in 612 B.C. at the hands of Nebuchadnezzar of Babylon, though still future in Nahum's day, is described vividly in present-tense terms.

Bible Cross References

Jeremiah 46:3 Jeremiah 51:20 Nahum 3:14

Verse 2

Matthew Henry's Concise Bible Commentary

Nineveh's destruction foretold.

John Wesley's Bible Commentary

For - Israel and Jacob were more to God, yet he punished them; much more will he punish Nineveh. Turned - Laid low. The excellency - The wealth, the valiant men, all that Jacob gloried in. Jacob - The two tribes. Israel - The ten tribes. Emptied them - Quite exhausted them. Their vine - branches - Destroyed all the fruit of the land.

John Calvin Bible Commentary

What is now subjoined has been added, in my view, in reference to what had already taken place, that is that God had taken away the pride of Jacob, as the pride of IsraelSome give this rendering, “God has made to returns or to rest;” and they takeגאון,gaun,in a good sense, as meaning courage or glory. The sense, according to these, would be, — that God, having routed the army of Sennacherib, or destroyed the Assyrians, would make the ancient glory of his people to return; for both kingdoms had fallen. They then understand this to have been said respecting the restoration of the whole people; and they who translate, “he will make to rest,” think that continual peace is here promised to the Israelites, as well as to the Jews. But, on the contrary, it appears to me, that the Prophet shows, that it was the ripened time for the destruction of the city Nineveh, for God had now humbled his people.He hadthentaken away the pride of Jacob, as the pride of Israel;that is, God, having first corrected the pride of Israel, had also applied the same remedy to Judah: thus the whole people were humbled, and had left off their extreme height; forגאון,gaun, for the most part, is taken in a bad sense, for haughtiness or pride. This then is the reason why God now declares, that the ruin of Nineveh was nigh at hand; it was so, because the Jews and the Israelites had been sufficiently brought down. This sense is the most suitable.And then for the same purpose is the next clause, — that the emptiers had emptied,that is that robbers had pillaged them, and left nothing to remain for them. There is a passage in Isaiah which corresponds with this, where it is said, — that when the Lord had completed his work on mount Zion and in Jerusalem, he would then turn his vengeance against the Assyrians, (Isaiah 10:12:) but why were they not sooner destroyed? Because the Lord designed to employ them for the purpose of chastising the Jews. Until then the whole work of God was completed, that is, until he had so corrected their pride, as wholly to cast it down, it was not his purpose to destroy the Ninevites; but they were at length visited with destruction. The same thing does our Prophet now teach us here, — that Nebuchodonosor would come to demolish Nineveh, when the Lord had taken away the haughtiness of his people.What follows, Ανδ τηεψ ηαςε δεστροψεδ τηειρ σηοοτσ,or their branches, I take metaphorically, because the Israelites, as to outward appearances had been pulled up by the roots; for before the eyes of their enemies they were reduced to nothing, and their very roots were torn ups so that they perceived nothing left. The Lord indeed always preserved a hidden remnant; but this was done beyond the perceptions of men. But what the Prophet says metaphorically of the ruined branches, is to be understood of what was apparent.

McArther Bible Commentary

excellence of Jacob … Israel. This is not a reference to the southern and northern tribes, since the northern tribes had been overrun by Assyria almost a century earlier, but these are titles of honor for Judah, remembering the day when Jacob received God's blessing at Peniel (Gen 32:27-28) and had his name changed to Israel. Together, they signify the nation's restoration to the promised position. emptiers have emptied them. Assyria had repeatedly "emptied" the land, destroying its fruitful vineyards and economic lifeblood.

Bible Cross References

Psalm 47:4 Psalm 80:12 Psalm 80:13 Isaiah 60:15 Jeremiah 48:11 Ezekiel 37:21 Nahum 2:10

Verse 3

Matthew Henry's Concise Bible Commentary

Nineveh's destruction foretold.

John Wesley's Bible Commentary

The shield - One part for the whole of the armour, and furniture. Mighty men - Medes or Chaldeans. Red - With the blood of the slain. Torches - Torches were always carried in them. In the day - When he shall muster his armies. Shaken - By axes cutting them down for the war.

John Calvin Bible Commentary

The Prophet describes here how dreadful the Chaldeans would be when prepared against the Assyrians. He says, The shield of his brave menis made redSome think that their shields were painted red, that blood might not appear; and that the soldiers had on red garments, that they might not be frightened in case they were wounded; and this is what history records of the Lacedemonians. But as the habits of these nations are not much known to us, it is enough for us to know, that their warlike appearance is here described; as though he had said, that the Chaldeans would come against Nineveh with violent and terrible power. Hence he says, thatthe men of his strengthwould be clad in scarlet;he refers no doubt to the color of their dress. Some expound this of the Assyrians, and say that their shame is here designated; but this is too strained. The Prophet, I have no doubt, describes here the Chaldeans, and shows that they would be so armed that even their very appearance would put to flight their enemies, that is, the Assyrians.For the same purpose he afterwards adds, With fire of torches,orlamps,is the chariot in the day of his expedition. The wordפלדות,peladut,occurs nowhere else; and the Jews think that the letters are inverted, and that it should beלפידות, as this word is afterwards used by the Prophet in the next verse, and in the same sense. It is certainly evident from the context that either torches or lamps are meant by the Prophet. His chariot then is with the fire of lamps, that is, his chariots drive so impetuously that they appear as flames of fire, when wheels roll with such velocity.And the fir-trees,he says,are terrible shakenSome translate, “are inebriated” or, “stunned;” and they apply this to the Assyrians, — that their great men (whom they think are here compared to fir-trees, or are metaphorically designated by them) were stunned through amazement. Astonished then shall be the principal men among the Assyrians; for the very sight of their enemies would render them, as it were, lifeless; for the verbרעל,rol,is taken by some in the sense of infecting with poison, or of stupefying. But their opinion is more correct who think that fir-trees are to be taken for lances, though they do not sufficiently express the meaning of the Prophet; for he means, I have no doubt, that such would be the concussion among the lances, that it would be like that of fir-trees, tossed here and there in the forest. For lances, we know, are made of fir-trees, because it is a light wood and flexible, as when any one says in our language, les lances branslent. The lances then trembled, or shook in the hands of the soldiers, as fir-trees shake. Thus we see that the Prophet here continues to describe the terrible appearance of the Chaldeans. Let us go on —

McArther Bible Commentary

shields … made red. Shields were either overlaid with copper, whose reflections of sunshine would make the army appear larger and strike terror in the enemy, or they were covered with hide that was dyed red, so as to extinguish fiery arrows and to minimize the sight of blood. "Scarlet" clothing would have similar benefits. spears are brandished. Warriors, denoting their eagerness and readiness for battle, would energetically wave their weapons.

Bible Cross References

Job 39:23 Ezekiel 23:14 Ezekiel 23:15 Ezekiel 23:24 Ezekiel 26:7 Nahum 3:2

Verse 4

Matthew Henry's Concise Bible Commentary

Nineveh's destruction foretold.

John Wesley's Bible Commentary

In the streets - Of Nineveh, when taken. Justle - By reason of their multitude and fury. In the broad ways - Where is most room, and yet scarce enough for them to move. Like torches - What with sparkling fire caused by their horses and chariots, what with the glittering of the polished irons about them, and what with the light of flaming torches carried in them. Like the lightnings - Both for speed, irrestibleness and terror.

John Calvin Bible Commentary

He still goes on with the same subject, — that they shall be furious in the streets that is, that they shall he so turbulent, as though they were out of their minds: as furious men are wont to be who are impetuously carried away beyond all reason and moderation, so shall they also become mad in their tumult. He then says, They shall hasten. The verb is derived from the hips; for he who hastens shakes the hips, and moves them with a quick motion; and if it be lawful to coin a word, it is, they shall hip;Ils remueront les hanches.This is what the Prophet meant. And then,Their appearanceshall be as lamps. He refers here to the chariots. They shall then be like lamps; that is they shall dazzle the eyes of beholders with their brightness. All these things are intended to set forth what is terrific. He says also,as lightningthey shall run here and there.In short, he intimates, that the impetuosity of the Chaldeans would be so violent as to surpass what is commonly witnessed among men, that it would be, as it were, a species of fury and madness sent down from above. Thus, then, they were to be like lightning and flames of fire, that they might exceed every thing human. But these forms of speech, though they are hyperbolical, were not yet used without reason; for we may easily conjecture how great was then the security of the city Nineveh, and how incredible was the event of its ruin. That monarchy was then preeminent over every other in the whole world, and no one could have thought that it could ever be assailed. Since then it was difficult to persuade the Jews that ruin was nigh the Assyrians, it was necessary for the Prophet to accumulate these various forms of expressions, by which he sets forth the power of God in the destruction of the Assyrians. It afterwards follows —

McArther Bible Commentary

Confusion reigned in Nineveh, where battle preparations were hurriedly made.

Bible Cross References

Isaiah 66:15 Jeremiah 4:13 Jeremiah 46:9 Ezekiel 23:24 Ezekiel 26:7 Ezekiel 26:10 Nahum 3:2 Nahum 3:3

Verse 5

Matthew Henry's Concise Bible Commentary

Nineveh's destruction foretold.

John Wesley's Bible Commentary

He - The king of Babylon. His worthies - Approved officers and commanders. Stumble - Shew such forwardness, that they shall not stand to pick their way. They - The Assyrians to defend, the Chaldeans to assault the walls of Nineveh.

John Calvin Bible Commentary

Some interpreters explain this also of the Chaldeans: The king of Babylon then shall remember his mighty men; that is, shall recount his forces and whatever strength he will have under his power; all this he will collect to make war with Nineveh and the Assyrians. Others think that there is here a transposition in the words, (which is too strained,) “Mighty men shall remember,” as though it were a change of number. But I take the words of the Prophet simply as they are, — that he will remember mighty men: but this, as I think, refers to the Assyrians. He then, that is, either the king of Nineveh, or the people, will remember the mighty men; that is, he will gather from every quarter his forces and will omit nothing which may avail for defense; as it is usually done in great danger and in extremities: for they were noted then as warlike men; and every one who had any skill, every one who was endued with courage, every one who was trained up in arms, all these were mustered, that they might give help. So then the Prophet says, that such would be the dread in the land of Assyria, that they would collect together whatever force they had, to defend themselves against their enemies. The king then shall remember his mighty men,that is, he will muster all the subsidies within his reach.Then he says, They shall stumble in their march;that is, the mighty men, when gathered, shall tremble and stumble like the blind: and this will be occasioned by fear; so that like men astounded, they will move to and fro, and have no certain footing. The Prophet then declares here two things, that the Assyrians would be diligent in gathering forces to repel the assault of their enemies, — but that yet they would effect nothing, for trembling would seize the minds of all, so that mighty men would stumble in their marches. They shall stumble, and then it is said,they shall hasten to its wall,that is, they shall ascend the wall; and it is added, Prepared shall be the covering, as it is usual in defending cities. Some apply this to the Chaldeans;prepared shall be the covering,that is, when they shall come to the wall. It was indeed usual, as it is well known from histories, for those who approached a wall to defend themselves either with turrets or hurdles. But the Prophet, I doubt not, intimates, that the Assyrians would come with great trembling to meet their enemies, but without any success. However then they might defend themselves, their enemies would yet prevail.He therefore subjoins —

McArther Bible Commentary

They make haste to her walls. This may continue the thought of verse Nah 2:4, depicting Nineveh's royalty and military leaders dashing to one of her many defense towers which, according to the Greek historian Diodorus Siculus, numbered 1,500 and reached a height of 200 feet. It is also possible that the latter part of the verse is a description of the attackers preparing to erect a "mantelet," a small fortress-type box in which soldiers rode for protection as they advanced to the wall.

Bible Cross References

Jeremiah 46:12 Nahum 2:6 Nahum 3:18

Verse 6

Matthew Henry's Concise Bible Commentary

Nineveh's destruction foretold.

John Wesley's Bible Commentary

The gates - Of the city toward the river. The rivers - Of the Tigris, upon which Nineveh stood. Dissolved - While the Chaldeans besieged Nineveh, a mighty deluge overthrew the walls of Nineveh, by the space of twenty furlongs, through which breach the besiegers made their entrance. Dissolved - As if melted, it shall drop to pieces.

McArther Bible Commentary

gates of the rivers. Nineveh, lying at the confluence of three rivers (the Tigris and two smaller rivers), constructed dams to minimize the damage of seasonal flooding to her walls. The latter part of verse Nah 2:6 suggests that these dam gates were opened, causing the walls to be dissolved and the palace to be taken (cf. Introduction: Historical and Theological Themes; Nah 1:8).

Bible Cross References

Nahum 2:5 Nahum 2:7 Nahum 3:13

Verse 7

Matthew Henry's Concise Bible Commentary

Nineveh's destruction foretold.

John Wesley's Bible Commentary

Huzzab - The queen. The voice of doves - Sighing out their complaints. Upon their breasts - Instead of musical instruments, on which they were used to play, now they only strike their breasts.

John Calvin Bible Commentary

There is some ambiguity in these words, and many interpreters think that הצב,estab,to be the name of the queen. The queen then they say, of the name ofהצב,estab, is drawn away into exile; she is bidden to ascend, that she might migrate to a hostile land. But this view is too strained; nor was there any reason to suppose the word to be a proper name, except that there was a wish to say something, and that there was no other conjecture more probable. But I regard their opinion more correct, who refer this to the state of the kingdom; and there is here, I have no doubt, a personification, which is evident if we attend to the meaning. If any one prefers to regard the queen as intended, it would yet be better to takeהצב,estab,in its proper and real meaning, — that the queen, previously hid in her palace, and hardly able, through being so delicate, to move a step, — that she was brought forth to the light; forגלה,gele,means to uncover, and also to cast out. If we render it, was made manifest, the Prophet alludes to hiding-places, and means that the queen did not go forth to the light, but was like delicate women who keep themselves within their chambers: but if we render it, Who is drawn forth into exile, it would be more suitable to one who was previously fixed in her dwelling. The word comes fromיצב,itsab, to stand; but it is here in Hophal,הוצב,eustab,: it then signifies one who was before fixed and firmly settled, that is, in her concealment; she is drawn, he says, into exile. If then any one chooses to refer this to the person of the queen, the most suitable meaning would be, — that the queen, who before sat in the midst of her pleasures, shall be violently drawn into exile, and carried away to another country. And it is probable that the Prophet speaks of the queen, because it immediately follows,Her handmaids leadher aswith the voice of doves, and smite on their breasts;that is, her maids, who before flattered her, shall laments and with sighing and tears, and mourning, shall lead away, as a captive, their own mistress. Thus the context would harmonize.But, as I have said, their opinion seems right, who think that under the person of a woman the state of the kingdom is here described. She then, who before stood, or remained fixed, shall be drawn into captivity; or she, who before sat at leisure, shall be discovered; that is, she shall no more lie hid as hitherto in her retirement, but shall be forced to come abroad. And then, she shall ascend;that is, vanish away, for the verb is to be here taken metaphorically;she shallthenvanish away, or be reduced to nothing. And as the Prophet sets a woman here before us, what follows agrees with this idea, — Her handmaids shall weep and imitate the doves in their moaning; that is, the whole people shall bewail the fate of the kingdom, when things shall be so changed, as when handmaids lead forth their own mistress, who had been before nourished in the greatest delicacies.Now this accumulation of words was by no means in vain; for it was necessary to confirm, by many words, the faith of the Israelites and of the Jews respecting the near approach of the destruction of the city Nineveh, which would have been otherwise incredible; and of this we can easily form a judgment by our own experience. If any one at this day were to speak of mighty kings, whose splendor amazes the whole world, — if any one were to announce the ruin of the kingdom of one of them, it would appear like a fable. This then is the reason why the Prophet, by so many figures, sets forth an event which might have been expressed in few words, and confirms it by so many forms of speech, and even by such as are hyperbolical. He at length subjoins —

McArther Bible Commentary

She shall be led away captive. The goddess of Nineveh, probably Ishtar, was taken away by her attackers to demonstrate the superiority of their gods (cf. 1Sa 4:1-11). The temple prostitutes ("maidservants") mourned the fate of their goddess.

Bible Cross References

Mark 14:66 Isaiah 32:12 Isaiah 38:14 Isaiah 59:11 Ezekiel 7:16 Nahum 2:6

Verse 8

Matthew Henry's Concise Bible Commentary

Nineveh's destruction foretold.

John Wesley's Bible Commentary

Like a pool - Very populous, like a pool which hath been long breeding fish, and is full of them. Yet - Yet these multitudes shall flee discomfited and terrified. They - The chieftains, and most valiant among the Ninevites.

John Calvin Bible Commentary

The prophet here anticipates a doubt which might have weakened confidence in his words; for Nineveh not only flourished in power, but it had also confirmed its strength during a long course of time; and antiquity not only adds to the strength of kingdoms, but secures authority to them. As then the imperial power of the city Nineveh was ancient, it might seem to have been perpetual: “Why! Nineveh has ever ruled and possessed the sovereign power in all the east; can it be now shaken, or can its strength be now suddenly subverted? For where there is no beginning, we cannot believe that there will be any end.” And a beginning it had not, according to the common opinion; for we know how the Egyptians also fabled respecting their antiquity; they imagined that their kingdom was five thousand years before the world was made; that is, in numbering their ages they went back nearly five thousand years before the creation. The Ninevites, no doubt, boasted that they had ever been; and as they were fixed in this conceit respecting their antiquity, no one thought that they could ever fail. This is the reason why the Prophet expressly declares, that Nineveh had been like a pool of waters from ancient days;that is, Nineveh had been, as it were, separated from the rest of the world; for where there is a pool, it seems well fortified by its own banks, no one comes into it; when one walks on the land he does not enter into the waters. Thus, then, had Nineveh been in a quiet state not only for a short time, but for many ages. This circumstance shall not, however, prevent God from overturning now its dominion. How much soever, then, Nineveh took pride in the notion of its ancientness, it was yet God’s purpose to destroy it.He says then, They flee:by fleeing, he means, that, though not beaten by their enemies, they would yet be overcome by their own fear. He then intimates, that Nineveh would not only be destroyed by slaughter, but that all the Assyrians would flee away, and despair would deliver them up to their enemies. Hence the Chaldeans would not only be victorious through their courage and the sword, but the Assyrians, distrusting their own forces, would flee away.It afterwards follows, Stand ye, stand ye, and no one regards. Here the Prophet places, as it were, before our eyes, the effect of the dread of which he speaks. He might have given a single narrative, — that though one called them back they would not dare to look behind; and that, thinking that safety alone was in flight, they would pursue their course. The Prophet might have formed this sort of narrative: this he has not done; but he assumes the person of one calling back the fugitives, as though he saw them fleeing away, and tried to bring them back:No one,he says,regardsWe now see what the Prophet meant.But from this passage we ought to learn that no trust is to be put in the number of men, nor in the defenses and strongholds of cities, nor in ancientness; for when men excel in power, God will hence take occasion to destroy them, inasmuch as pride is almost ever connected with strength. It can hardly be but that men arrogate too much to themselves when they think that they excel in any thing. Thus it happens, that on account of their strength they run headlong into ruin; not that God has any delight, as profane men imagine, when he turns upside down the face of the earth, but because men cannot bear their own success, nor keep themselves within moderate bounds, but many triumph against God: hence it is that human power recoils on the head of those who possess it. The same things must also be said of ancientness: for they who boast of their antiquity, know not for how long a time they have been provoking the wrath of God; for it cannot be otherwise but that abundance of itself generates licentiousness, or that it at least leads to excess; and further, they who are the most powerful are the most daring in corrupting others. Hence the increase at putridity; for men are like the dead when not ruled by the fear of God. A dead body becomes more and more fetid the longer it continues putrifying; and so it is with men. When they have been for a long time sinning, and still continue to sin, the fetidness of their sins increases, and the wrath of God is more and more provoked. There is then no reason why ancientness should deceive us. And if, at any time, we are tempted to think that men are sufficiently fortified by their own strength, or by numerous auxiliaries, or that they are, as it were sacred through their own ancientness, let what is said here come to our minds, — that Nineveh had been like a pool of waters from the ancient days; but that, when it was given up to destruction, it fled away; and that, when their enemies did not rout them, they yet, being driven by their own fear, ran away and would not stop, though one called them to return.

McArther Bible Commentary

pool of water. Though Nineveh was like an oasis in the desert that attracted many people, they fled from the devastation.

Bible Cross References

Jeremiah 46:5 Jeremiah 47:3 Nahum 1:1

Verse 9

Matthew Henry's Concise Bible Commentary

Nineveh's destruction foretold.

John Wesley's Bible Commentary

Take - Thus the Chaldeans encourage one another in the plundering of the city.

John Calvin Bible Commentary

‘O thou plunderer, shalt not thou also be exposed to plunder?’ (Isaiah 33.)So also the Prophet shows in this passage, that men foolishly burn with so much avidity for money, and with so much anxiety heap together great wealth; for God will find out some who in their turn will plunder those who have plundered. It follows—

McArther Bible Commentary

Take spoil. Spoils abounded in Nineveh, but it was her turn to be plundered.

Bible Cross References

Revelation 18:12 Revelation 18:16

Verse 10

Matthew Henry's Concise Bible Commentary

Nineveh's destruction foretold.

John Calvin Bible Commentary

The Prophet here confirms what the last verse contains; for he shows why he had called the Chaldeans to take away the spoil, — because it was to be so. He did not indeed (as I have already said) command the Chaldeans in such a way as that their obedience to God was praiseworthy: but the Prophet speaks here only of His secret counsel. Though then the Chaldeans knew not that it was God’s decree, yet the Prophet reminds the faithful that the Ninevites, when made naked, suffered punishment for their cruelty, especially for having so hostilely conducted themselves towards the Jews: and hence he declares, that Nineveh is emptied, is emptied, and made naked.By repeating the same word, he intimates the certainty of the event: Emptied, emptied, he says, as when one says in our language,videe et revideeWe hence see that by this repetition what the Prophet meant is more distinctly expressed that the faithful might not doubt respecting the event: and then for the same purpose he adds, she is made naked.We now then perceive the Prophet’s design. As in the last verse he shows that he had power given him from above to send armies against Nineveh, and to give up the city to them to be spoiled and plundered; so he now shows that he had not so commanded the Chaldeans, as though they were the legitimate servants of God, and could pretend that they rendered service to Him. He therefore points out for what end he had commanded the Chaldeans to plunder Nineveh; and that was, because God had so decreed; and he had so decreed and commanded, because he would not bear the many wrongs done to his people whom he had taken under his protection. As then Nineveh had so cruelly treated God’s chosen people, it was necessary that the reward she deserved should be repaid to her. But the repetition, which I have noticed, ought to be especially observed; for it teaches us that God’s power is connected with his word, so that he declares nothing inconsiderately or in vain. He then adds, that knees smite together;and everyheartis dissolved, or melted, and also, thatall loins trembleWe hence learn, that there is in men no courage, except as far as God supplies them with vigor. As soon then as He withdraws his Spirit, those who were before the most valiant become faint-hearted, and those who breathed great ferocity are made soft and effeminate: for by the word heart is meant inward boldness or courage; and by the knees and loins the strength of body is to be understood. There is indeed no doubt but the Assyrians, while they ruled, were a very courageous people, as power ever generates boldness; and it is also probable that they were a warlike people, since all their neighbors had been brought under their power. But the Prophet now shows, that there would be no vigor in their hearts, and no strength in their loins, or in any part of their body.The heart,then, he says, is meltedAnd hence we learn how foolishly men boast of their courage, while they seem to be like lions; for God can in a moment so melt their hearts, that they entirely lose all firmness. Then as to external vigor, we see that it is in God’s hand; there will be, he says,a confriction,or the knees will knock one against another, as they do when they tremble. And he says afterwards,And trembling shall be in all loinsHe at last adds, And the faces of all shall gather blacknessThe wordפארור,parur, some derive fromפאר,par; and so the rendering would be, “all faces shall draw in or withdraw their beauty,” and so also they explainJoel 2:6, for the sentence there is the same. But they who disapprove of this meaning say, thatקבף,kobets,cannot mean to draw in or to withdraw; and so they render the noun, blackness. But this is a strained explanation.פארור,parur, [they say,] does not mean a black color but a pot: when therefore a caldron or a kettle contracts blackness from smoke, it is then calledפארור,parur: but in this place these interpreters are constrained to take it metaphorically for that color; which is, as I have said, strained and far-fetched. I am therefore inclined to adopt their opinion who render the sentence, all faces shall withdraw their beauty, or their brightness: but as to the import of the passage, there is little or no difference; let then every one have his free choice.With regard to the Prophet’s design, he evidently means, that the faces of all would be sad, for the Lord would fill their minds and thoughts with dread. The withdrawing then of beauty signifies an outward appearance of sorrow, or paleness, or whatever may appear in the countenance of men, when dejected with grief. In short, the Prophet means, that how much soever the Assyrians might have hitherto raised on high their crests, and breathed great swelling words, and conducted themselves insolently, they would now be dejected; for the Lord would prostrate their courage and melt their strength: he would, by casting down their high spirits, constrain them to undergo shame. This is the import of the whole. It now follows —

McArther Bible Commentary

heart melts. The great city of Nineveh, lying in ruin, evoked fear and terror in those who observed it (cf. Dan 5:6).

Bible Cross References

Joshua 7:5 Psalm 22:14 Isaiah 13:7 Isaiah 13:8 Isaiah 24:1 Isaiah 34:10 Jeremiah 8:21 Jeremiah 49:23 Ezekiel 21:7 Ezekiel 31:15 Daniel 5:6 Joel 2:6 Nahum 2:2

Verse 11

Matthew Henry's Concise Bible Commentary

The true cause, their sinning against God, and his appearing against them.

The kings of Assyria had long been terrible and cruel to their neighbours, but the Lord would destroy their power. Many plead as an excuse for rapine and fraud, that they have families to provide for; but what is thus obtained will never do them any good. Those that fear the Lord, and get honestly what they have, shall not want for themselves and theirs. It is just with God to deprive those of children, or of comfort in them, who take sinful courses to enrich them. Those are not worthy to be heard again, that have spoken reproachfully of God. Let us then come to God upon his mercy-seat, that having peace with him through our Lord Jesus Christ, we may know that he is for us, and that all things shall work together for our everlasting good.

John Wesley's Bible Commentary

Of the lions - Tyrants and bloody warriors.

John Calvin Bible Commentary

Here the Prophet triumphs over the Assyrians, because they thought that the city Nineveh was remote from every danger: as lions, who fear nothing, when they are in their dens, draw thither their prey in their claws or in their mouths: so also was the case with the Assyrians; thinking themselves safe, while Nineveh flourished, they took the greater liberty to commit plunders everywhere. For Nineveh was not only the receptacle of robbers but was also like a den of lions. And the Prophet more fully expresses the barbarous cruelty of the Assyrians by comparing them to lions, than if he had simply called them lions. We now then see what he means, when he says, Where is the place of lions?And he designedly speaks thus of the Assyrians: for no one ever thought that they could be touched by even the least injury; the fear of them had indeed so seized all men, that of themselves they submitted to the Assyrians. As then no one dared to oppose them, the Prophet says,Where?as though he had said that though all thought it incredible that Nineveh could be overthrown, it would yet thus happen. But he assumes the character of one expressing his astonishment, in order to intimate, that when the Lord should execute such a judgment, it would be a work of wonder, which would fill almost all with amazement. This question then proves that those are very foolish who form a judgment of God’s vengeance, of which the Prophet speaks, according to the appearance of things at the time; for the ruin of Nineveh and of that empire was to be the incomprehensible work of God, and which was to fill all minds with astonishment.He says first, Where is the place of lions?The feminine gender is indeed here used; but all agree that the Prophet speaks of male lions.He then adds, the place of feeding for lions? כפרים,caphrim,mean young lions as we shall hereafter see; andאריות,ariut,are old lions. He afterwards adds,Where אריה,arie came: and then comesלביא,labia, which some render, lioness; butלביא,labia,properly means an old lion; the Prophet, no doubt, uses it in the next verse in the feminine gender for lionesses. I therefore do not deny, but that we may fitly render the terms here, lion and lioness; afterwards, and the whelp of lions, and none terrifying. He then adds, Seize did the lion (the word isאריה,arie) for his whelps to satiety, that is, sufficiently; and strangle did he for his lionesses,ללבאתיו,lalabatiu. Here no doubt the Prophet means lionesses; there would otherwise be no consistency in the passage. He afterwards says,

McArther Bible Commentary

Where is. Archeologists have found a carving from a palace showing an Assyrian king on a lion hunt. Nahum rhetorically asks where Nineveh has gone. No longer describing Nineveh's fall, he taunted her, ridiculing her fall from power and glory. Like a pride of lions, with plenty to eat and in fear of no enemy, Nineveh ruthlessly "tore in pieces" her prey. She herself will become prey for another nation, under the sovereign direction of God. "I am against you" should be the most feared words a nation could receive from God.

Bible Cross References

Numbers 23:24 Isaiah 5:29 Ezekiel 32:2 Micah 5:6 Nahum 2:12

Verse 12

Matthew Henry's Concise Bible Commentary

The true cause, their sinning against God, and his appearing against them.

John Wesley's Bible Commentary

Did tear - Formerly fell upon his neighbour nations. His lionesses - Queens, concubines, or ladies in the Assyrian court.

John Calvin Bible Commentary

And filled has he with prey his dens and his recesses with ravin;it is the same word with a different termination,טרף,thereph, andטרפה,therepheNow the repetition, made here by the Prophet, of lion, young lion, and lioness, was not without its use; for he meant by this number of words to set forth the extreme ferocity of the Assyrians, while they were dominant. He no doubt compares their kings, their counselors, and their chief men, to lions: and he calls their wives lionesses, and their children he calls young lions or whelps of lions. The sum of the whole is, that Nineveh had so degenerated in its opulence, that all in power were like ferocious wild beasts, destitute of every kind feeling. And I wish that this could have only been said of one city and of one monarchy! But here, as in a mirror, the Prophet represents to us what we at this day observe, and what has always and in all ages been observed in great empires; for here great power exists, there great licentiousness prevails; and when kings and their counselors become once habituated to plunder, there is no end of it; nay, a kind of fury is kindled in their hearts, that they seek nothings else but to devour and to tear in pieces to rend and to strangle. The Prophet indeed wished here to console both the Israelites and the Jews by showing, that the injustice of their enemies would not go unpunished: but at the same time he intended to show how great, even to the end of the world, would be the cruelty of those who would rule tyrannically: and as I have said, experience proves, that there are too many like the Ninevites. It is indeed unquestionable, that the Prophet does not without reason speak so often here of lions and lionesses. Hence he says, “Come thither did the lion, the lioness, and the whelp of the lion.” He means that when justice was sought in that city, it was found to be the den of cruel beasts; for the king had put off all humanity, as well as his counselors; their wives were also like lionesses, and their children and domestics were as young lions or the whelps of lions. And cruelty creeps in, somewhat in this manner: When a king takes to himself too much liberty, his counselors follow him; and then every one follows the common example, as though every thing received as a custom was lawful. This is the representation which the Prophet in these words sets before us; and we with our own eyes see the same things. Then he adds, ‘The lion did tear what sufficed his whelps, and strangled for his lionesses; he filled with prey his dens and his recesses with plunder. He goes on with the same subject, — that the Assyrians heaped for themselves great wealth by unjust spoils, because they had no regard for what was right. The lion, he says, did tear for his whelps: as lions accustom their whelps to plunder, and when they are not grown enough, so as to be able to attack innocent animals, they provide a prey for them, and also bring some to the lionesses; so also, as the Prophet informs us, was the case at Nineveh; the habits of all men were formed for cruelty by the chief men and the magistrates. By the word בדי,bedi, sufficiency, he means not that the Ninevites are satisfied with their prey, for they were insatiable; but it rather refers to the abundance which they had. And he says, that the lion strangled for his lionesses: I wish there were no lionesses to devour at this day; but we see that there are some who surpass their husbands in boldness and cruelty. But the Prophet says here what is natural, — that the lion strangles the prey and gives it afterwards to his lionesses. He then adds, that the Ninevites were not satisfied with daily rapines, as many robbers live for the day; but he says, that their plunder was laid up in store. Hence they filled their secret places and dens with their booty and spoils. Still further, though the Prophet speaks not here so plainly, as we shall see he does in what follows, it is yet certain, that the reason is here given, why God visited the Ninevites with so severe a vengeance, and that was, because they had ceased to be like men, and had degenerated into savage beasts. It follows —

Bible Cross References

Numbers 23:24 2 Samuel 17:8 Nahum 2:11 Nahum 2:13

Verse 13

Matthew Henry's Concise Bible Commentary

The true cause, their sinning against God, and his appearing against them.

John Wesley's Bible Commentary

I will burn her - Nineveh. In the smoke - The city being first plundered, then burnt; these chariots were burnt in that smoke. Thy prey - Cause thee to cease from making a prey any more. Thy messengers - Embassadors or muster - masters. Probably this refers to Rabshaketh who had blasphemed the living God. Those are not worthy to be heard again, that have once spoken reproachfully against God.

John Calvin Bible Commentary

To give more effect to what he says, the Prophet introduces God here as the speaker. Behold,he says,I am against theeHe has been hitherto, as it were, the herald of God, and in this character gave an authoritative command to the Chaldeans to plunder Nineveh: but when God himself comes forward, and uses not the mouth of man, but declares himself his own decrees, it is much more impressive. This then is the reason why God now openly speaks:Behold, I am,he says, against thee. We understand the emphatical import of the demonstrative particle,Behold;for God, as if awakened from sleep, shows that it will be at length his work, to undertake the cause of his people, and also to punish the world for its wickedness, Behold, I am against thee, he says. We have elsewhere seen a similar mode of speaking; there is therefore no need of dwelling on it here.I will burn,he says,with smoke her chariotsHere by smoke some understand a smoky fire; but the Prophet, I think, meant another thing, — that at the first onset God would consume all the chariots of Nineveh; as though he had said, that as soon as the flame burst forth, it would be all over with all the forces of Nineveh; for by chariots he no doubt means all their warlike preparations; and we know that they fought then from chariots: as at this day there are employed in wars horsemen in armor, so there were then chariots. But the Prophet, by taking a part for the whole, includes all warlike forces:I will burnthenthe chariots— How? By smoke alone, that is as soon as the first flame begins to emerge; for the smoke rises before the fire appears or gathers strength: in short, the Prophet shows that Nineveh would be, as it were, in a moment, reduced to nothing, as soon as it pleased God to avenge its wickedness.He then adds in the third person, And thy young lions shall the sword devourHe indeed changes the person here; but the discourse is more striking, when God manifests his wrath in abrupt sentences. He had said,Behold, I am against thee;then,I will burn her chariots, he now hardly deigns to direct his speech to Nineveh; but afterwards he returns to her,and thy young lions shall the sword devourThen God, by speaking thus in broken sentences, more fully expresses the dreadful vengeance which he had determined to execute on the Ninevites. He then says,And I will exterminate from the earth thy prey;that is, it will not now be allowed thee to go on as usual; for I will put a stop to thy inhuman cruelty. Thusprey may be taken for the act itself; or it may be fitly explained of the spoils taken from the nations, for the Ninevites, by their tyrannical ravening, had everywhere plundered; and thus it may be applied to the pillaging of the city. Iwill then exterminatefrom the land, that is from thy country, those riches which have been hitherto heaped together as though a lion had been everywhere gathering a prey.And heard no more shall be the voice of thy messengersThey who understandמלאכים,melakim,to be messengers, apply the word to the heralds, by whom the Assyrians were wont to proclaim wars on neighboring nations. As then they sent here and there their heralds to announce war, and as their terrible voice sounded everywhere, the words of the Prophet have this meaning given them, — that God would at length produce silence, so that they should not hereafter disturb all their neighboring countries with the clamor of war. But as this explanation is strained, I am inclined to adopt what others think, — that the grinding teeth are here intended. The word is not written, if it be taken for messengers, according to grammar; it isמלאככה,melakke; there ought not to have been theה,heat the end, andי,jod,ought to have been inserted before the last letter but one: and if it be deemed as meaning the king, it ought then to have been writtenמלכך,melkak. All then confess, that the word is not written according to the rule of grammar; and as the Persians call the grindersמלאככה,melakke,we may give this version, which well suits the context, ‘No more shall be heard the sound of grinders.’ For since lions seize the prey with their teeth,and also break the bones, and thus make a great noise when they tear an animal or a man with their teeth, this rendering seems to be the most suitable,Heard no more shall be the sound of teeth,that is, heard shall not be the noise made by thy teeth; for when thou now tearest thy prey, thy teeth make a noise. No more heard then shall the noise from that breaking, or the clashing or the crashing of the teeth. But as to the chief point, this is no matter of importance.The Prophet simply teaches us here that it could not be, but that God would at length restrain tyrants; for though he hides himself for a time, he yet never forgets the groans of those whom he sees to be unjustly afflicted: and particularly when tyrants molest the Church, it is proved here by the Prophet that God will at length be a defender; and hence we ought to consider well these words, Behold, I am against theeFor though God addresses these words only to the Assyrians, yet as he points out the reasons why he rises up with so much displeasure against them, they ought to be extended to all tyrants, and to all who exercise cruelty towards distressed and innocent men. But this is more clearly expressed in the following verse.

McArther Bible Commentary

burn your chariots. Nineveh, known for burning the captured cities, would receive the same fate. your messengers. The voice of the messengers who carried the edicts of the mighty king of Assyria to the captured nations would become mute.

Bible Cross References

Joshua 11:6 Joshua 11:9 Psalm 46:9 Isaiah 49:24 Isaiah 49:25 Jeremiah 21:13 Jeremiah 46:14 Jeremiah 50:31 Ezekiel 5:8 Ezekiel 13:8 Ezekiel 21:3 Nahum 2:12 Nahum 3:1 Nahum 3:5 Nahum 3:15