John Calvin Commentary Nahum 3

The Prophet, as I have said, expresses more clearly here the reason why God's vengeance would be so severe on the Ninevites: it was because they had completely given themselves over to barbarous cruelty. For this reason, he calls it the bloody city. Bloody city! he says. The exclamation is emphatic.

Although הו (eu) sometimes means "Woe," it is used here as if the Prophet would have compelled Nineveh to undergo its punishment. O sanguinary city, then, the whole of it is full of כחש (cachesh). This word means leanness, and the Prophet undoubtedly joins two words here which seem very different, yet they mean the same thing.

For פרק (perek) means to set aside, and כחש (cachesh) is understood as a lie or vanity, when there is nothing solid in what is said. But the Prophet, I do not doubt, means by both words the spoils of the city Nineveh. It was then full of leanness because it had consumed all others; it was also full of spoils, because it had filled itself.

But the Prophet's meaning is not at all doubtful, for finally he adds, Depart shall not the prey. That is, as some think, it will not be withdrawn from the hands of conquerors. Others, however, more correctly think that a continuous freedom in plundering is meant, signifying that the Assyrians were constantly engaged in pillaging and kept within no bounds.

Thus we see that the Prophet now shows why God says that He would be an adversary to the Ninevites: because He could not endure their unjust cruelty. Indeed, He bore with them for a time, for He did not immediately execute His judgment. Yet He never forgot His own people.

Since, then, God 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 still retains His own nature. Whatever freedom He may grant for a time to tyrants and savage wild beasts, He nevertheless continues to be a just avenger.

It is our duty to bear injuries calmly and to groan to Him. As He promises to be our helper in the end, we ought to flee to Him and ask Him to help us. In this way, seeing His Church oppressed and tyrants exercising their power without restraint, He may hasten the time to restrain them.

If, then, we were always to continue thus resigned under God’s protection, there is no doubt that He would be ready even today 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 such dreadful punishments denounced on all tyrants and plunderers, this warning may keep us within the bounds of justice. May none of us abuse our power to oppress the innocent, but instead, may we strive to benefit one another and completely regulate ourselves according to the rule of equity. May we therefore also receive comfort whenever the ungodly harass and trouble us, and not doubt that we are under Your protection. May we trust that You are armed with sufficient power to defend us, so that we may patiently bear injuries until at length the ripe time comes for You to help us and to put forth Your power for our preservation. Nor let us cease to bear our sufferings with patience as long as it may be Your will to test us in our present warfare, until, having gone through all our troubles, we come to that blessed rest which has been provided for us in heaven by Christ Jesus our Lord. Amen.

The Prophet represents here, as in a vivid picture, what was near for the Assyrians; for he describes 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 will be the haste and swiftness when the horses are 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 will be such a slaughter that the whole place will be full of dead bodies.

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

As for the words, some interpreters connect what we have translated as, 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 connecting word comes between, it seems rather to be an incomplete sentence, meaning that the horseman makes his horses ascend or mount by urging them on.

Regarding the word להב, leb, it means, I have no doubt, a flame. This word, I know, is also understood metaphorically as the brightness of swords, which appears like a flame; but the Prophet immediately adds lightning. Since he then says that spears lighten, I do not doubt that for the same reason he meant to say that swords flame. All these things were intended to fully convince the Israelites that Nineveh, however much it was supplied with wealth and power, was nevertheless approaching its ruin, for its enemies would prevail against it. Therefore, he adds that all the roads would be full of dead bodies, so that the enemies could not enter without treading on them everywhere.

The Prophet mentions again the cause why God would execute so dreadful a vengeance on that city, which yet, through its splendor, had gained so much glory and respect among all people. God seems, in a way, to have 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 role to protect its various parts, especially those which excel in beauty, for they seem to deserve a higher regard. Therefore, when 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, so that it might not deceive the eyes of men. Hence, he compares Nineveh to a harlot. The comparison seems not very suitable; but if we take a closer view of things, the Prophet could not have more fittingly nor more strikingly set forth the condition of that city.

He had previously 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 likens the city Nineveh to a harlot for this reason: because it had not only brought neighboring nations under its power by threats and terrors, and also by cruelty, but because it had ensnared many by oblique arts and fraudulent means, by deceptive dealings and allurements. This is the reason why it is now called a harlot by the Prophet.

The Prophets of God indeed seem to speak with little reverence of great cities and empires. But we know that it rightly belongs to the Spirit of God, in exercising his own jurisdiction, to uncover the base deeds of the whole world, which otherwise would remain concealed and, even under the appearance of virtues, deceive the eyes and senses of the simple. And since men flatter themselves so much and are intoxicated with their own delusions, it is necessary that those who are too self-indulgent and delicate be roughly handled.

Since, then, kings always set up their own splendor so that they may dazzle the eyes of the simple, and use 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; indeed, 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 with which men deceive themselves.

Such is the reason for this comparison. He says, On account of the multitude 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 many nations to herself, like a harlot who attracts 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, as "juggleries" (praestigias — sleights of hand). But the Prophet seems to allude to love potions, by which harlots drive youths mad. Just as harlots not only attract notice by their beauty and charming manners and other usual ways, but they also, in a way, fascinate unhappy youths and use various arts and delusions, so the Prophet under this word comprehends all the deceits practiced by harlots. It is as though he said, “This harlot was not only beautiful, but also an enchantress, who by her charms deceived unhappy nations like a strumpet who maddens 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 nonetheless shows more clearly what he meant by whoredoms and sorceries: namely, the crafts of princes, by which they allure their neighbors and then reduce them to bondage.

Thus, 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 consider too severe; for so much majesty then shone forth in the Assyrians that they ought, as they think, to have been treated more respectfully.

But it was fitting for the Spirit of God to speak in this forceful language, for there is no one who does not applaud such crafty proceedings.

If anyone, without mentioning princes, were to ask, “Is it right to deceive, and then by lies, deceptions, perjuries, cavils, and other arts, to cover things up?” — if this question were asked, the immediate answer would be that all these things are as far removed as possible from virtue, as nothing is more fitting for men than genuine sincerity.

But when princes appear in public and make this pretense—that the world must be ruled with great prudence, and that unless secret counsels are taken, all kingdoms would immediately fall into ruin—this veil covers all their shameful transactions. Consequently, it becomes lawful for them, and even praiseworthy, to deceive one party, to circumvent another, and to oppress a third by means of deception.

Since, then, princes are praised for their craftiness, this is the reason why the Prophet here forcibly removes, as it were, the mask under which they hide their base proceedings. “They are,” he says, “meretricious arts, and they are sorceries and juggleries.”

It is true that he speaks here of one city; but the Prophet undoubtedly 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 be fitting for honest men in ordinary life.

But princes could never succeed unless they practiced such artifices. Yet we 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, as I have said, the meaning of the Prophet can be more clearly elicited from the second clause of the verse, when he says that the Ninevites treated the nations as merchandise.

Indeed, even today we see that princes disturb the whole world as they please. They deliver up innocent people to one another and shamefully sell them, while each, without any shame, hunts after his own advantage. To increase his own power, he will deliver others into the hand of an enemy.

Since, then, crafty proceedings of this kind are so prevalent today, there is no need for me to attempt to explain at length the meaning of the Prophet. I wish that examples were to be sought from afar. Let us proceed.

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, so 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. It is as though he said, "There is no reason for you to compare your forces with those of the Chaldeans; but think of this—that I am the punisher of your crimes.

The Chaldeans indeed will come: chariots will make a noise and horses will leap, and horsemen will shake the earth; they will brandish the flaming swords, and their spears will be like lightning. But there is no reason for you to think that the Chaldeans will, of themselves, break in upon you, for I guide them by my hidden providence, as it is my purpose to destroy you. And now the time has come when I will execute on you 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, so 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 analogy which we have recently 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 this fine dress conceals the baseness of prostitutes, yet, if anyone were to take the clothes of a prostitute 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, so that she might be a detestable sight, only exhibiting her own reproach. We now therefore understand the Prophet’s meaning. It is as though he said, "Nineveh does not think 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.

Since this splendor then 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 should be especially noticed, for, as I have said, true dignity is not to be found in the highest princes. Princes should, indeed, seek respect for themselves by justice, integrity, mercy, and a magnanimous spirit, but they only excel in base 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 their true dignity is not commonly regarded by princes then, this passage should 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; indeed, he only employed deceits and perjuries."

When, therefore, princes are cast down, everyone, however low, becomes a judge and ascends, as it were, the tribunal to burden and load them with reproaches. And thus 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 afterward adds, I will besprinkle thee with filth, or defilements. The Prophet still alludes to the analogy of a harlot, who is well and sumptuously adorned, and by her charms captivates the eyes of all. But when anyone takes mire and filth from the middle of the road and bespatters her with it, then there is no one who will not turn away his eyes from so filthy an object.

But we have already explained the meaning of this. God is indeed said to besprinkle kingdoms with defilements when he casts them down, for they all begin freely to express their opinions; and those who before pretended great admiration now rise up and bring forth many reproachful things. It is then that the Lord is said to besprinkle great kingdoms with filth and defilements.

He then adds, I will disgrace thee. נבל, nubel, means to fall, and it is applied to dead bodies; but it also means 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, those who render it thus, I will make thee an example, are more correct, in my judgment; so Jerome renders it. It is as though he said, "You shall 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. You shall then be a spectacle; that is, the calamity which I now denounce will attract the observation of all.

When he says, כל-ראיך, cal-raik, ‘whoever sees you,’ we therefore learn again that רואי, ruai, at the end of the last verse, is to be understood as example or spectacle. For the Prophet proceeds with the same subject: I will make you, he says, an example, or a spectacle. For what purpose?

That whoever sees you may depart from you. This was an evidence of horror—though some think it was a reward for her cruelty—that no one came to Nineveh, but she was forsaken by all friends in her desolation.

And they understand what follows in the same way: Who will condole with her? And from where shall I seek comforters for you?

For they think that the Ninevites are here reproached for their cruelty, because they made themselves so hated by everyone that they were unworthy of sympathy. They spared no one; they allowed themselves full liberty in injuring others; they had gained the hatred of all the world.

Therefore, some think that what is intimated here is that the Ninevites were justly detested, and so no one condoled with them in so great a calamity, since they had been injurious to all: It shall then happen, that whoever sees you shall go far away from you and shall say, Wasted is Nineveh; who will condole with her? From where shall I call comforters to her?

But I do not know whether this refined meaning occurred to the Prophet. We may explain the words more simply: that all would flee far away as a proof of their horror, and that the calamity would be such that no lamentation could match it.

Who will be able to console her? That is, if the greatness of her calamity were duly weighed, even though all were to weep and utter their moanings, it would still not be sufficient; all lamentations would be far unequal to so great a calamity.

The Prophet seems rather to mean this: Who then shall condole with her? And from where shall I seek comforters, as if he said, “The ruin of so splendid a city will not be of an ordinary kind, but one that cannot be equaled by any lamentations.”