Why should we care about Nineveh’s fall? (Nahum 2:3-13)

Reading today the chapter-long description of how Nineveh fell seems rather tedious. Why should we care about it? To give a modern parallel, the fall of the Berlin Wall in 1989 was, though peaceful, a likewise momentous event. The infamous wall between East and West Berlin, between a Communist regime and a democratic free system, became a symbol for oppression and the Cold War. When the first barbed wire went up in 1961, people of the same city, sometimes even families, were separated overnight. The temporary fencing became a massive four-metre-high wall with watch towers, guards, and an elaborate ‘death strip’ to stop people escaping. Then the unbelievable happened and the massive, seemingly unshakable power behind the Eastern Bloc crumbled. It was part of the resultant changes that the Berlin Wall ‘fell’ and many headed there to be part of the experience as our televisions showed images of people celebrating on top of the Berlin Wall, others hacking away at the concrete, families reunited. It visually symbolised the end of an era.

The attack on Nineveh

Today, with the internet and social media, news of the world and personal stories have come intensely close to us, but most ancient Israelites would never see the fall of an empire. And yet, there is something incredibly moving and freeing to see and experience the end of a crushing power and to know that they can never hurt one again. It is this that Nahum achieves as he foretells Assyria’s end. The vision starts abruptly with the Babylonian army marching to conquer (their uniform was red; Ezek 23:14), while the metal decorations on their chariots, as well as their spears are glinting in the sun (Nahum 2:3). Meanwhile, on the streets of the city the defenders are rushing wildly here and there and, in turn, their weapons, armour or chariot decorations catch the sun and create an image of frantic movement as ominous as lightning flashes (Nahum 2:4). Much of the description is a jumble of impressions and it is not always clear who is who, but we hear of the breaching of the wall (Nahum 2:5; a mantelet was a movable shelter or covering to protect besiegers). According to several Greek historians, Nineveh fell because the invaders diverted the Tigris River and flooded the city, which is hinted at in Nahum 2:6.[1]

The city fallen

It was common practice for attackers to take the idols of a city or nation and it signalled that the gods of the conquerors were stronger. In Nineveh, it is likely Ishtar, the goddess of love and war, who was carried away, while the women who served in her temple mourned for her loss (Nah 2:7).[2] This then is the beginning of the end. It is followed by the fleeing of the defenders and the looting of the city (Nahum 2:8-9). Assyria took rich pickings from nations they conquered, so Nineveh would have been full of wealth taken from the vanquished. But now the conqueror will be conquered, the hoarder of riches will be emptied out. The chapter concludes with a taunt of this once majestic and powerful lion of an empire (Nahum 2:11-13), whose cruelty is well expressed in the lion’s hunt for pray and the tearing of flesh. Most importantly, however, the last verse gives us the ultimate reason for Assyria’s demise. They fall because the Lord of the heavenly armies is fighting against them (v.13).

God the judge

Much as we try to appreciate Nahum’s point, it is hard for us to get excited about it in the comfortable West. Nevertheless, it must be heard if we want to have a true picture of God. Those who suffer persecution or injustice often feel forgotten by God and by the rest of the world, especially if a conflict goes on for years. Nahum offers hope that God is against the aggressor and the unjust no matter where they are found and who their victims are. Even if the message does not stir our emotions now, it is worth putting it aside in our thinking for the time when we might need to remember it. And we can pray for those suffering that the Lord will hear their cry and bring judgment on evil.

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[1] See Tremper Longman III, “Nahum”, in The Minor Prophets: An Exegetical and Expository Commentary, ed. T.E. McComiskey (Grand Rapids: Baker, 1993), 2:768.

[2] Ibid., 806.

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