John Calvin Commentary Nahum 3:5-6

"Behold, I am against thee, saith Jehovah of hosts, and I will uncover thy skirts upon thy face; and I will show the nations thy nakedness, and the kingdoms thy shame. And I will cast abominable filth upon thee, and make thee vile, and will set thee as a gazing-stock." — Nahum 3:5-6 (ASV)

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.