Calvin, Commentary on Nahum, Part 6
(... continued from Part 5)
Lecture One Hundred and Fourth
Nahum 3:2,3
The noise of a whip, and the noise of the rattling of the wheels,
and of the pransing horses, and of the jumping chariots.
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:
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 same 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.
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 "lahav", 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
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.
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. "Kashaf" means sorcery, and also juggling: we
may then render "keshafim", used here, juggleries. 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 pretence, 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."
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
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.
And I will cast abominable filth upon thee, and make thee vile, and
will set thee as a gazingstock.
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 "tzva'ot" 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. "Naval" 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 "ro'iy"
to be dung, or something fetid: but as it comes from "ra'ah", 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 -
Nahum 3:7
And it shall come to pass, [that] all they that look upon thee shall
flee from thee, and say, Nineveh is laid waste: who will bemoan her?
whence shall I seek comforters for thee?
When he says, "kol-ro'ayich", 'whosoever sees thee,' we hence
learn again that "ro'iy" at the end of the last verse, is to be
taken for example or spectacle; for the Prophet proceeds with the
same subject: I will make thee, he says, an example, or a spectacle.
- For what purpose? that whosoever sees thee may depart from thee.
And it was an evidence of horror, though some think it to have been
a reward for her cruelty, that no one came to Nineveh, but that she
was forsaken by all friends in her desolation. And they take in the
same sense what follows, "Who will condole with her? and whence
shall I seek comforters for thee?" For they think that the Ninevites
are here reproached for their cruelty, because they made themselves
so hated by all that they were unworthy of sympathy; for they spared
none, they allowed themselves full liberty in injuring others, they
had gained the hatred of all the world. Hence some think that what
is here intimated is, that the Ninevites were justly detested by and
so that no one condoled with them in so great a calamity, inasmuch
as they had been injurious to all: "It shall then happen, that
whosoever sees thee shall go far away from thee and shall say,
Wasted is Nineveh; who will condole with her? Whence shall I call
comforters to her?"
But I know not whether this refined meaning came into the
Prophet's mind. We may explain the words more simply, that all would
flee far away as a proof of their horrors and that the calamity
would be such, that no lamentation would correspond with it. Who
will be able to console with her? that is, were the greatness of her
calamity duly weighed, though all were to weep and utter their
meanings, it would not yet 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 whence shall I seek
comforters, as though he said, "The ruin of so splendid a city will
not be of an ordinary kind, but what cannot be equaled by any
lamentations." It then follows -
Nahum 3:8-10
8 Art thou better than populous No, that was situate among the
rivers, [that had] the waters round about it, whose rampart [was]
the sea, [and] her wall [was] from the sea?
9 Ethiopia and Egypt [were] her strength, and [it was] infinite; Put
and Lubim were thy helpers.
10 Yet [was] she carried away, she went into captivity: her young
children also were dashed in pieces at the top of all the streets:
and they cast lots for her honourable men, and all her great men
were bound in chains.
The Prophet, in order to gain credit to his prophecy, produces
here the ensample 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 confines of Africa, and yet in
Egypt. It might, at the same time, be, that the Alexandrians
formerly 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
confederates of this city. It may hence then be concluded, that
Alexandria was not then a part of Egypt, but had its own government,
and was in alliance with the Egyptians, as with the other nations.
But as Egypt, after the death of our Prophet, was in part overthrown
by the Assyrians, and in part by the Chaldeans, some interpreters
think, that the Prophet speaks of a ruin which had not yet taken
place. But this would not harmonize with his design; for the Prophet
shows here, as in a mirror, that the chief empires fall according to
the will of God, and that cities, the richest and the best
fortified, come to nothing, whenever it pleases God. Unless, then,
the destruction of Alexandria was notorious and everywhere known,
the Prophet could not have suitably adduced this example: I
therefore doubt not but that Alexandria had been then demolished. It
is no matter of wonder that it afterwards returned to its former
state and became rich; for the situation of the city was most
commodious, not so much on account of the fertility of the land, as
on account of its traffic; for ships from the Mediterranean sailed
up near to it. It had, indeed, on one side, the lake Marcotis, which
is not very healthy; and then the sea fortified it; and Pharos was a
neighboring island: but yet the city was inhabited by many, and
adorned with splendid buildings; for the advantage of traffic drew
together inhabitants from all quarters. It was afterwards built
again by Alexander of Macedon. But it is evident enough that it had
been already an opulent city: for Alexander did not build a new city
but enlarged it. Let us now come to the words of the Prophet.
"Shall it be better to thee than to Alexandria?" The word
"'amon", some render populous; and I am inclined to adopt this
meaning, which has been received nearly by the consent of all.
Others have supposed it to be the name of a king; but as proof fails
them, I leave to themselves their own conjecture. Shall it then be
better to thee than to Alexandria? For "it stood, he says, between
the rivers". Alexandria had the Nile, as it were, under its own
power; for it was then divided into many parts, so that it
intersected the city in various places. So then he says, that
Alexandria dwelt between the rivers; for it divided the Nile, as it
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 the sake of defense, but that ships coming
in from the Mediterranean, might have a signal, by which they might
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 the
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
"yod", "cheyl"; but it means a wall or a moat, though Latins render
antemurale - a front-work: for they were wont formerly to fortify
their cities with a double wall, as old buildings still show.
According to these interpreters "cheyl" is the inner wall, and so
they render its front-work: and there was also an outer wall towards
the sea. But we may take "cheyl" for 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 "cheyl". As to the object of the
Prophet, he evidently intended to show, that Alexandria was so well
fortified, that Nineveh had no reason to think herself to be in a
safer state; for its fortress was from the sea, and also from
Ethiopia, on account of the munitions which he has mentioned. Then
he speaks of Africa and Egypt, and the Libyan nations, and says in
short, that there was no end of her strength; that is, that she
could seek the help of many friends and confederates: many were
ready to bring aid, even Africa, Ethiopia, and the Lybians.
"Yet, he says, she departed into captivity a captive"; that is,
the inhabitants of Alexandria have been banished, and the city
become as it were captive, for its inhabitants were driven here and
there. Dashed, he says, have been their little ones at the head of
every street. The Prophet means, that so great a power as that of
Alexandria did not prevent the conquerors to exercise towards her
the most barbarous cruelty; for it was a savage act to dash little
children against stones, who ought on account of their tender age,
to have been spared. There was indeed no reason for raging against
them, for they could not have been deemed enemies. But yet the
Prophet says that Alexandria had been thus treated; and he said
this, that Nineveh might not trust in her strength, and thus
perversely despise God's judgment, which he now denounced on 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 respecting a captive,
the lot was cast: as for instance, when two had taken one man, to
prevent contention, it was by lot determined who was to be his
master. So then he says that lots were cast on their princes. This
usually happened to the common people and to the lowest slaves; but
the Prophet says that the conquerors spared not 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 with the meanest and the lowest of the
people. They were not treated according to their rank; and there was
no differences between the chief men and the most degraded of the
humbler classes; for even the very princes were so brought down,
that their lot differed not 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 thy awful judgments thou dost
show thy displeasure at the pride of this world, we may be ruled by
the spirit of meekness, and in such a manner humble ourselves
willingly under thy hand, that we may not experience thy dreadful
power in our destruction, but being, on the contrary, supported by
thy strength, we may keep ourselves in our own proper station and in
true simplicity, and, at the same time, relying on thy protection,
we may never doubt, but thou wilt sustain us against all the
assaults of our enemies, however violent they may be, and thus
persevere in the warfare of the cross which thou hast appointed for
us, until we be at length gathered into that celestial kingdom,
where we shall triumph together with thy Son, when his glory shall
shine in us, and all the wicked shall be destroyed. Amen.
Calvin's Commentary on Nahum, Part 6
(Continued in Part 7...)
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