John Calvin Commentary Nahum 3:8-10

"Art thou better than No-amon, that was situate among the rivers, that had the waters round about her; whose rampart was the sea, [and] her wall was of the sea? Ethiopia and Egypt were her strength, and it was infinite; Put and Lubim were thy helpers. Yet was she carried away, she went into captivity; her young children also were dashed in pieces at the head of all the streets; and they cast lots for her honorable men, and all her great men were bound in chains." — Nahum 3:8-10 (ASV)

The Prophet, in order to lend credibility to his prophecy, presents here the example of Alexandria. It is indeed certain, from many testimonies of Scripture, that Alexandria is called No, which was a very ancient city, situated on the borders of Africa, and yet in Egypt. It is also possible that the Alexandrians previously had their own government, at least their own kings; and this is probable, for the Prophet says here that Egypt and Ethiopia, as well as Africa and the Libyan nations, were the allies of this city.

From this it may then be concluded that Alexandria was not at that time a part of Egypt, but had its own government and was in alliance with the Egyptians, as with the other nations. But since Egypt, after the death of our Prophet, was partly overthrown by the Assyrians and partly by the Chaldeans, some interpreters think that the Prophet speaks of a destruction that had not yet occurred.

But this would not align with his purpose, for the Prophet shows here, as in a mirror, that the major empires fall according to the will of God, and that cities, the richest and the best fortified, come to ruin whenever God wills it. Unless, then, the destruction of Alexandria was well-known and widely recognized, the Prophet could not have appropriately presented this example. I therefore do not doubt that Alexandria had already been demolished at that time.

It is not surprising that it later returned to its former state and became rich, for the city's location was very advantageous, not so much because of the fertility of the land as because of its trade; for ships from the Mediterranean sailed up close to it. It had, indeed, on one side, Lake Mareotis, which is not very healthy; and then the sea fortified it, and Pharos was a neighboring island. Yet the city was inhabited by many and adorned with magnificent buildings, for the benefit of trade drew inhabitants from all regions.

It was later rebuilt by Alexander of Macedon. But it is quite evident that it had already been a wealthy city, for Alexander did not build a new city but enlarged it. Let us now come to the words of the Prophet.

Will it be better for you than for Alexandria? The word אמון, amun, some render as 'populous,' and I am inclined to adopt this meaning, which has been accepted by nearly universal consent. Others have supposed it to be the name of a king, but since proof is lacking, I leave them to their own conjecture. Will it then be better for you than for Alexandria? For, he says, it stood between the rivers. Alexandria had the Nile, so to speak, under its own control, for the Nile was then divided into many channels, so that it intersected the city in various places. So then he says that Alexandria dwelt between the rivers, for it channeled the Nile, as suited its convenience, into several streams.

Then he says, The sea was around her; for it was surrounded on one side by the sea and protected by the island Pharos, which had a tower, not only for defense, but also so that ships coming in from the Mediterranean might have a signal by which they could direct their course straight to the harbor.

The sea then was around her; for the sea encircled more than half of the city, and then Lake Mareotis was on the other side to the south. He afterwards adds, And its wall (or moat) was the sea. The word is written with י, iod, חיל, chil; but it means a wall or a moat, though Latins render it antemurale—a front-work; for they were accustomed in former times to fortify their cities with a double wall, as old buildings still show.

According to these interpreters, חיל, chil, is the inner wall, and so they render it as its front-work; and there was also an outer wall towards the sea. But we may take חיל, chil, as a moat or a trench, and it is easy to find from other passages that it was a trench rather than a front-work. It is said that the body of Jezebel was torn by dogs in the trench, and the word there is חיל, chil.

As for the Prophet's purpose, he clearly intended to show that Alexandria was so well fortified that Nineveh had no reason to think itself to be in a safer state. For its strength came from the sea, and also from Ethiopia, because of the defenses he has mentioned. Then he speaks of Africa and Egypt, and the Libyan nations, and says, in short, that there was no end to her strength; that is, she could seek the help of many friends and allies—many were ready to bring aid, even Africa, Ethiopia, and the Libyans.

Yet, he says, she departed into captivity, a captive; that is, the inhabitants of Alexandria were banished, and the city became, as it were, captive, for its inhabitants were driven here and there. Dashed, he says, were their little ones at the head of every street. The Prophet means that such great power as Alexandria's did not prevent the conquerors from exercising the most barbarous cruelty towards her, for it was a savage act to dash little children against stones, who, because of their tender age, ought to have been spared.

There was indeed no reason to rage against them, for they could not have been considered enemies. But yet the Prophet says that Alexandria had been treated this way; and he said this so that Nineveh might not trust in its strength and thus perversely despise God’s judgment, which He now denounced against it.

He adds, They cast lots on her princess, and bound were her great men with fetters. In saying that lots were cast, he refers to an ancient custom; for when there was any dispute regarding a captive, lots were cast: for instance, when two had captured one man, to prevent contention, it was determined by lot who was to be his master.

So then he says that lots were cast for their princes. This usually happened to the common people and to the lowest slaves, but the Prophet says that the conquerors did not spare even the princes. They were therefore treated as the lowest class; and though they were great princes, they were led into captivity and bound with chains, in the same manner as the meanest and lowest of the people.

They were not treated according to their rank, and there was no difference between the chief men and the most degraded of the humbler classes. For even the very princes were brought so low that their fate did not differ from that of the wretched; for as common people are usually treated with contempt, so were the chiefs of Alexandria treated by their enemies.

Prayer:

Grant, Almighty God, that since by Your awesome judgments You show Your displeasure at the pride of this world, we may be ruled by the spirit of meekness and in such a manner willingly humble ourselves under Your hand, that we may not experience Your dreadful power in our destruction; but that, on the contrary, being supported by Your strength, we may keep ourselves in our own proper station and in true simplicity, and, at the same time, relying on Your protection, we may never doubt that You will sustain us against all the assaults of our enemies, however violent they may be, and may thus persevere in the warfare of the cross which You have appointed for us, until we are at length gathered into that celestial kingdom, where we shall triumph together with Your Son, when His glory shall shine in us, and all the wicked shall be destroyed. Amen.