Commentary on Nahum

Commentary on Nahum

Chapter 3

Nahum 3:1

1. Woe to the bloody city! it is all full of lies and robbery; the prey departeth not;

1. O urbs sanguinaria! Tota mendacio (vertunt) rapina plena est; non recedit praeda (vel, non recedet praeda.)

The Prophet, as I have said, more clearly expresses here the reason why the vengeance of God would be so severe on the Ninevites, — because they had wholly given themselves up to barbarous cruelty; and hence he calls it the bloody city. Bloody city! he says. The exclamation is emphatical. Though הו, eu, sometimes means Woe; yet it is put here as though the Prophet would have constrained Nineveh to undergo its punishment, O sanguinary city, then, the whole of it is full of כחש cachesh: the word signifies leanness and the Prophet no doubt joins here together two words, which seem to differ widely, and yet they signify the same thing. For פרק, perek, means to lay by; and כחש, cachesh, is taken for a lie or vanity, when there is nothing solid in what is said: but the Prophet, I doubt not, means by both words the spoils of the city Nineveh. It was then full of leanness for it had consumed all others; it was also full of spoils, for it had filled itself. But the meaning of the Prophet is in no way dubious; for at length he adds, Depart shall not the prey; that is as some think, it shall not be withdrawn from the hands of conquerors; but others more correctly think that a continued liberty in plundering is intended, that the Assyrians were constantly employed in pillaging and kept within no bounds.

We hence see that the Prophet now shows why God says, that he would be an adversary to the Ninevites, because he could not endure its unjust cruelty. He bore with it indeed for a time; for he did not immediately execute his judgment; but yet he never forgot his own people.

As, then, God has once declared by the mouth of his Prophet that he would be the avenger of the cruelty which the Assyrians had exercised, let us know that he retains still his own nature; and whatever liberty he may for a time grant to tyrants and savage wild beasts, he yet continues to be a just avenger. It is our duty calmly to bear injuries, and to groan to him; and as he promises to be at length our helper, it behaves us to flee to him, and to ask him to succor us, so that seeing his Church oppressed, and tyrants exercising licentiously their power, he may hasten the time to restrain them. If then we were at all times to continue thus resigned under God’s protection, there is no doubt but that he would be ready even at this day to execute a similar judgment to that which the city Nineveh and its people had to endure.

Prayer.

Grant, Almighty God. that as we have now heard of punishments so dreadful denounced on all tyrants and plunderers, this warning may keep us within the limits of justice, so that none of us may abuse our power to oppress the innocent, but, on the contrary, strive to benefit one another, and wholly regulate ourselves according to the rule of equity: and may we hence also receive comfort whenever the ungodly molest and trouble us, and doubt not but that we are under thy protection, and that thou art armed with power sufficient to defend us, so that we may patiently bear injuries, until at length the ripened time shall come for thee to help us, and to put forth thy power for our preservation; nor let us cease to bear our evils with patience, as long as it may be thy will to exercise us in our present warfare, until having gone through all one troubles, we come to that blessed rest which has been provided for us in heaven by Christ Jesus our Lord. Amen.

Lecture One Hundred and Fourth

Nahum 3:2-3

2. The noise of a whip, and the noise of the rattling of the wheels, and of the pransing horses, and of the jumping chariots.

2. Sonitus flagelli, et sonitus commotionis rotae, et equus concutiens, et quadriga exultans;

3. The horseman lifteth up both the bright sword and the glittering spear: and there is a multitude of slain, and a great number of carcases; and there is none end of their corpses; they stumble upon their corpses:

3. Eques ascendere faciens, et flamma gladii, et fulgur lanceae, et multitudo occisi (est mutatio numeri, occisorum,) et pondus cadaverum (hoc est etiam multitudo,) et nullus finis cadaveribus ejus; impingent in cadavera ejus:

The Prophet represents here as in a lively picture, what was nigh the Assyrians; for he sets forth the Chaldeans their enemies, with all their preparations and in their quick movements. The sound of the whip, he says; the whips, made a noise in exciting the horses: the sound of the rattling of the wheel; that is, great shall be the haste and celerity, when the horses shall be forced on by the whip; the horse also shaking the earth, and the chariot bounding; the horseman making it to ascend; and then, the flame of the sword and the lightning of the spear He then says, that there would be such a slaughter, that the whole place would be full of dead bodies.

Note 239. It appears from Marckius that Theodoret and Cyril regarded this verse, with Calvin, as a description of the Chaldean army after having invaded Nineveh, but that Jerome and Cocceius viewed it as a delineation of the state of Nineveh in the Prophet’s time; and with the last Newcome agrees, while Henderson coincides with the former. The version given by them is all nearly the same. It seems certainly more consistent with the order of the poem to regard the verse as describing the state of Nineveh at the time, for the sacking of Nineveh had been before very minutely delineated. Having done this, the Prophet may be supposed to give here a reason for the dreadful catastrophe which he had mentioned. Entertaining this view, and differing from others as to the meaning of some of the clauses, I offer the following version of the three verses, — 1. Oh! The city of blood! All of deceit;
Of plunder it is full, none can search out the spoil: — 2. The sound of the whip, and the sound of the rattling wheel!
And the horse prancing, and the chariot bounding!
The horseman mounting,
And the flaming of the sword and the glittering of the spear!
And a multitude dancing, and a mass inactive!
And no end to her people!
Who are fallen, with their nations, 3. Through the many fornications of the harlot,
That exults in beauty, and possesses enchantments;
Who sells nations by her fornications,
And tribes by her enchantments. ימיש, “search out,” I derive from מש, which is to feel for the purpose of exploring, and then, to explore or search out; see Genesis 31:34. The second verse contains a simple enumeration of what the city exhibited. רב חלל, “a multitude dancing” or piping, the ו being dropped in חלל, as it is in חללים, pipers, 1 Kings 1:40. Then as a contrast comes the dead, heavy, inactive mass, כבד פגד. “To her people” or nations, לגויה, τοις εθνεσιν αυτης. — Sept. In the word בנויתם, I take that ת is a mistake for ה. If taken for carcasses, it wants a ו before ת; see Psalm 110:6. The third verse must be connected with the second, as it has otherwise no grammatical construction. — Ed.

We now then understand what the Prophet means: for as Nineveh might have then appeared impregnable the Prophet confirms at large what he had said of its approaching ruin, and thus sets before the eyes of the Israelites what was then incredible.

As to the words, some interpreters connect what we have rendered, the horseman makes to ascend, with what follows, that is, he makes to ascend the flame of the sword and the lightning of the spear But as a copulative comes between, it seems rather to be an imperfect sentence, meaning, that the horseman makes to ascend or mount, that is, his horses, by urging them on. With regard to the word להב, leb, it means I have no doubt, a flame. By this word, I know, is also understood metaphorically the brightness of swords, which appears like a flame: but the Prophet immediately adds lightning As then he says that spears lighten, I doubt not but that for the same reason he meant to say that swords flame. All these things were intended for the purpose of fully convincing the Israelites that Nineveh, however much it was supplied with wealth and power, was yet approaching its ruin, for its enemies would prevail against it: and therefore he adds, that all the roads would be full of dead bodies, that the enemies could not enter without treading on them everywhere. It follows —

Nahum 3:4

4. Because of the multitude of the whoredoms of the wellfavoured harlot, the mistress of witchcrafts, that selleth nations through her whoredoms, and families through her witchcrafts.

4. Ob multitudinem scortationum meretricis pollentis gratia, magistrae veneficiorum, vendentis gentes in scortationibus suis, et nationes in suis veneficiis.

The Prophet mentions again the cause why God would execute so dreadful a vengeance on that city, which yet procured by its splendor so much glory and respect among all people: and God seems in a manner to have but little regard for the order of the world when he thus overturns great cities. For since he is the Creator of the whole world, it seems to be his proper office to protect its various parts, especially those which excel in beauty, for they seem to deserve a higher regard. When therefore any splendid city is demolished, such thoughts as these occur to us, — That God is either delighted with the ruin of the world, or is asleep in heaven, and that thus all things revolve by chance and contingency. Therefore the Prophet shows, that God had just reasons for decreeing the ruin of Nineveh, and for deforming that beauty, that it might not deceive the eyes of men. Hence he compares Nineveh to a harlot. The similitude seems not to be very suitable: but yet if we take a nearer view of things, the Prophet could not have more fitly nor more strikingly set forth the condition of that city. He had before mentioned its barbarous cruelty, and said, that it was the den of lions, and that savage and bloody wild beasts dwelt there. He now begins to speak of the frauds and crafty artifices by which the kings of this world attain for themselves both wealth and power. The Prophet then makes the city Nineveh to be like a harlot for this reason, — because it had not only brought under its power neighboring nations by threats and terrors, and also by cruelty, but because it had ensnared many by oblique arts and fraudulent means, by captious dealings and allurements. This is the reason why it is now called a harlot by the Prophet.

The Prophets of God seem indeed to speak but with little reverence of great cities and empires: but we know that it rightly belongs to the Spirit of God, that in exercising his own jurisdiction, he should uncover the base deeds of the whole world, which otherwise would lie concealed and even under the appearance of virtues deceive the eyes and senses of the simple: and as men so much flatter themselves, and are inebriated with their own delusions, it is necessary that those who are too self-indulgent and delicate should be roughly handled. As then kings ever set up their own splendor that they may dazzle the eyes of the simple, and seem to have their own greatness as a beautiful covering, the Spirit of God divests them of these masks. This then is the reason why the Prophet speaks here, in no very respectful terms, of that great monarchy which had attracted the admiration of all nations. For when the Spirit of God adopts a humble and common mode of speaking, men, blinded by their vices, will not acknowledge their own baseness; nay, they will even dare to set up in opposition those things which cover their disgraceful deeds: but the Spirit of God breaks through all these things, and dissipates those delusions by which men impose on themselves.

Such is the reason for this similitude; On account of the multitude, he says, of the whoredoms of the harlot, who excels in favor It is said by way of concession that Nineveh was in great favor, that is, that by her beauty she had allured to herself many nations, like a harlot who attains many lovers: and thus the Prophet allows that Nineveh was beautiful. But he adds that she was the mistress of sorceries כשף, casheph, means sorcery, and also juggling: we may then render כשפים, cashaphim, used here, juggleries, (praestigias — sleights of hand.) But the Prophet seems to allude to filters or amatory potions, by which harlots dementate youths. As then harlots not only attract notice by their beauty and bland manners and other usual ways; but they also in a manner fascinate unhappy youths, and use various arts and delusions; so the Prophet under this word comprehends all the deceits practiced by harlots; as though he said, “This harlot was not only beautiful, but also an enchantress, who by her charms deceived unhappy nations like a strumpets who dementates unhappy youths, who do not take care of themselves.”

He afterwards adds, Who sells nations by her whoredoms, and tribes by her sorceries Though Nahum still carries on the same metaphor, he yet shows more clearly what he meant by whoredoms and sorceries, — even the crafts of princes, by which they allure their neighbors, and then reduce them to bondage. Then all the counsels of kings (which they call policies) are here, by the Spirit of God, called sorceries or juggleries, and also meretricious arts. This reproof, as I have already said, many deem to have been too severe; for so much majesty shone forth then in the Assyrians, that they ought, as they think, to have been more respectfully treated. But it behaved the Spirit of God to speak in this forcible language: for there is no one who does not applaud such crafty proceedings. Where any one, without mentioning princes, to ask, Is it right to deceive, and then by lies, deceptions, perjuries, cavils, and other arts, to make a cover for things? — were this question asked, the prompt answer would be, that all these things are as remote as possible from virtue, as nothing becomes men more than ingenuous sincerity. But when princes appear in public, and make this pretense, that the world must be ruled with great prudence, that except secret counsels be taken, all kingdoms would immediately fall into ruin, — this veil covers all their shameful transactions, so that it becomes lawful for them, and even praiseworthy, to deceive one party, to circumvent another, and a third to oppress by means of deception. Since then princes are praised for their craftiness, this is the reason why the Prophet here takes away, as it were by force, the mask, under which they hide their base proceedings; “They are,” he says, “meretricious arts, and they are sorceries and juggleries.”

Note 240. Practicas, used here evidently in a sense not classical, meaning the crafty tactics of politicians. The word practic, in English, was, at one time, used in a bad sense, signifying what was sly and artful, or crafty; and practice too was employed to designate a trick, or a stratagem. — Ed.

It is of one city, it is true, that he speaks here; but the Prophet no doubt describes in this striking representation how kingdoms increase and by what crafty means, — first, by robberies, — and then by artful dealings, such as would by no means become honest men in the middle class of life. But princes could never succeed, except they practiced such artifices. We yet see how they are described here by the Spirit of God, — that they are like strumpets given to juggleries, and to other base and filthy arts, which he calls whoredoms. But I have said, that the meaning of the Prophet can be more clearly elicited from the second clause of the verse, when he says that the Ninevites made a merchandise of the nations. We see indeed even at this day that princes disturb the whole world at their pleasure; for they deliver up innocent people to one another, and shamefully sell them, while each hunts after his own advantage, without any shame; that he may increase his own power, he will deliver others into the hand of an enemy. Since then there are crafty proceedings of this kind carried on too much at this day, there is no need that I should attempt to explain at any length the meaning of the Prophet. I wish that examples were to be sought at a distance. Let us proceed —

Nahum 3:5-6

5. Behold, I am against thee, saith the Lord of hosts; and I will discover thy skirts upon thy face, and I will shew the nations thy nakedness, and the kingdoms thy shame.

5. Ecce Ego ad te, inquit Jehova exercituum, et retegam fimbrias tuas super faciem tuam, et ostendam gentibus nuditatem tuam, et regnis foeditatem tuam:

6. And I will cast abominable filth upon thee, and make thee vile, and will set thee as a gazingstock.

6. Et projiciam super te sordes (vel, inquinamenta) et ignominia afficiam te, et ponam te quasi stercus (alii vertunt; alii autem, quasi exemplum; dicam postea de ipsa voce.)

The Prophet confirms here what he has said of the fall of Nineveh; but, as it was stated yesterday, he introduces God as the speaker, that his address might be more powerful. God then testifies here to the Assyrians, that they should have no strife or contention with any mortal being, but with their own judgment; as though he said, “There is no reason for thee to compare thy forces with those of the Chaldeans; but think of this — that I am the punisher of thy crimes. The Chaldeans indeed shall come; chariots shall make a noise and horses shall leap, and horsemen shall shake the earth; they shall brandish the flaming swords, and their spears shall be like lightning; but there is no reason for thee to think that the Chaldeans will, of themselves, break in upon thee: for I guide them by my hidden providence, as it is my purpose to destroy thee; and now the time is come when I shall execute on thee my judgment.”

I am, he says, Jehovah of hosts. The epithet צבאות tsabaut, must be referred to the circumstance of this passage; for God declares here his own power, that the Assyrians might not think that they could by any means escape. He then adds, I will disclose thy extremities on thy face He alludes to the similitude which we have lately observed; for harlots appear very fine, and affect neatness and elegance in their dress; they not only put on costly apparel, but also add disguises. Though then this fine dress conceals the baseness of strumpets, yet, were any to take the clothes of a harlot and throw them over her head, all her beauty would disappear, and all men would abhor the sight: to see her concealed parts disclosed would be a base and filthy spectacle. So God declares that he would strip Nineveh of its magnificent dress, that she might be a detestable sight, only exhibiting her own reproach. We now then apprehend the Prophet’s meaning; as though he said, “Nineveh thinks not that she is to perish. — How so? Because her own splendor blinds her: and she has willfully deceived herself, and, by her deceits, has dazzled the eyes of all nations. As then this splendor seems to be a defense to the city Nineveh, I the Lord, he says, will disclose her hidden parts; I will deprive the Assyrians of all this splendor in which they now glory, and which is in high esteem and admiration among other nations.”

And this passage ought to be especially noticed; for, as I have said, true dignity is not to be found in the highest princes. Princes ought, indeed, to seek respect for themselves by justice, integrity, mercy, and a magnanimous spirit: but they only excel in mean artifices; then they shamelessly deceive, lie, and swear falsely; they also flatter, even meanly, when circumstances require; they insinuate themselves by various crafty means, and by large promises decoy the simple. Since then their true dignity is not commonly regarded by princes, this passage ought to be observed, so that we may know that their elevation, which captivates the minds of men, is an abomination before God; for they do not discern things, but are blind, being dazzled by empty splendor.

Disclose, then, he says, will I thy shame He says first, Disclose will I thy fringes on thy face; and then I will show to the nations thy nakedness And the nakedness of great kings is shown to the nations when the Lord executes his vengeance: for then even the lowest of the low will dare to pass judgment, — “He deserved to perish with shame, for he exercised tyranny on his own subjects, and spared not his own neighbors; he never was a good prince; nay, he only employed deceits and perjuries.” When, therefore princes are cast down, every one, however low, becomes a judge, and ascends as it were, the tribunal to burden and load them with reproaches. And hence the Prophet says, in the person of God, Disclose will I thy fringes on thy face, and will show to the nations thy nakedness, and to kingdoms thy filthiness.

He afterwards adds, I will besprinkle thee with filth, or defilements. The Prophet still alludes to the similitude of a harlot, who is well and sumptuously adorned, and by her charms captivates the eyes of all: but when any one takes mire and filth from the middle of the road, and bespatters her with it, there is then no one who will not turn away his eyes from so filthy an object. But we have already explained the import of this. God is indeed said to besprinkle kingdoms with defilements, when he casts them down; for they all begin freely to express their opinion: and those who before pretended great admiration, now rise up and bring forth many reproachful things. Then it is, that the Lord is said to besprinkle great kingdoms with filth and defilements.

He then adds, I will disgrace thee נבל, nubel, is to fall, and it is applied to dead bodies; but it means also to disgrace, as it is to be taken here. I will make thee as the dung Some think רואי, ruai, to be dung, or something fetid: but as it comes from ראה, rae, to see, and is in many parts of Scripture taken for vision or view, they are more correct, in my judgment, who render it thus, I will make thee an example; so Jerome renders it; as though he said, “Thou shalt be a spectacle to all nations.” And Nineveh is said to be made an example, because its ruin was more memorable than that of any other which had previously happened. Thou shalt then be a spectacle; that is, the calamity which I now denounce shall attract the observation of all. It afterwards follows —

Note 241. The Septuagint favors this meaning, “εις παραδειγμα—for an example.” In this sense Grotius and Piscator take the word. Henderson, with less propriety, renders it “gazingstock,” the word of our version. Newcome translates it “dung,” according to the Rabbins. — Ed.