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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Nahum 3:1–7. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. Nineveh arraigned and indicted. It is a high charge that is here drawn up against that great city, and neither her numbers nor her grandeur shall secure her from prosecution. 1. It is a city of blood, in which a great deal of innocent blood is shed by unrighteous war, or under colour and pretence of public justice, or by suffering barbarous murders to go unpunished; for this the righteous God will make inquisition. 2. It is all full of lies; truth is banished from among them; there is no such thing as honesty; one knows not whom to believe nor whom to trust. 3. It is all full of robbery and rapine; no man cares what mischief he does, nor to whom he does it: The prey departs not, that is, they never know when they have got enough by spoil and oppression. They shed blood, and told lies, in pursuit of the prey, that they might enrich themselves. 4. There is a multitude of whoredoms in it, that is, idolatries, spiritual whoredoms, by which she defiled herself, and to which she seduced the neighbouring nations, as a well-favoured harlot, and sold and ruined nations through her whoredoms. 5. She is a mistress of witchcrafts, and by them she sells families, Nah 3:4. That which Nineveh aimed at was a universal monarchy, to be the metropolis of the world, and to have all her neighbours under her feet; to compass this, she used not only arms, but arts, compelling some, deluding others, into subjection to her, and wheedling them as a harlot by her charms to lay their necks under her yoke, suggesting to them that it would be for their advantage. She courted them to join with her in her idolatrous rites, to tie them the faster to her interests, and made use of her wealth, power, and greatness, to draw people into alliances with her, by which she gained advantages over them, and made a hand of them. These were her whoredoms, like those of Tyre, Isa 23:15, Isa 23:17. These were her witchcrafts, with which she unaccountably gained dominion. And for this that God has a quarrel with her who, having made of one blood all nations of men, never designed one to be a nation of tyrants and another of slaves, and who claims it as his own prerogative to be universal Monarch.
II.Nineveh condemned to ruin upon this indictment. Woe to this bloody city! Nah 3:1. See what this woe is.
1.Nineveh had with her cruelties been a terror and destruction to others, and therefore destruction and terror shall be brought upon her. Those that are for overthrowing all that come in their way will, sooner or later, meet with their match.
(1.)Hear the alarm with which Nineveh shall be terrified, Nah 3:2. It is a formidable army that advances against it; you may hear them at a distance, the noise of the whip, driving the chariot-horses with fury; you may hear the noise of the rattling of the wheels, the prancing horses, and the jumping chariots; the very noise is frightful, but much more so when they know that all this force is coming with all this speed against them, and they are not able to make head against it.
(2.)See the slaughter with which Nineveh shall be laid waste (Nah 3:3), the sword drawn with which execution shall be done, the bright sword lifted up and the glittering spear, the dazzling brightness of which is very terrible to those whom they are lifted up against. See what havoc these make when they are commissioned to slay: There is a great number of carcases, for the slain of the land shall be many; there is no end of their corpses; there is such a multitude of slain that it is in vain to go about to take the number of them; they lie so thick that passengers are ready to stumble upon their corpses at every step. The destruction of Sennacherib's army, which, in the morning, were all dead corpses, is perhaps looked upon here as a figure of the like destruction that should afterwards be in Nineveh; for those that will not take warning by judgments at a distance shall have them come nearer.
2.Nineveh had with her whoredoms and witchcrafts drawn others to shameful wickedness, and therefore God will load her with shame and contempt (Nah 3:5-7): The Lord of hosts is against her, and then she shall be exposed to the highest degree of disgrace and ignominy, shall not only lose all her charms, but shall be made to appear very odious. When it shall be seen that while she courted her neighbours it was with design to ruin their liberty and property, when all her wicked artifices shall be brought to light, then her shame is discovered to the nations. When her proud pretensions are baffled, and her vain towering hopes of an absolute and universal dominion brought to nought, and she appears not to have been so strong and considerable as she would have been thought to be, then to see the nakedness of the land do they come, and it appears ridiculous. Then do they cast abominable filth upon her, as upon a carted strumpet, and make her vile as the offscouring of all things; that great city, which all nations had made court to and coveted an alliance with, has become a gazing-stock, a laughing stock. Those that formerly looked upon her, and fled to her, in hopes of protection from her, now look upon her and flee from her, for fear of being ruined with her. Note, Those that abuse their honour and interest will justly be disgraced and abandoned, and, because miserable, will be made contemptible, and thereby be made more miserable. When Nineveh is laid waste who will bemoan her? Her trouble will be so great, and her sense of it so deep, as not to admit relief from sympathy, or any comforting considerations; or, if it would, none shall do any such good office: When shall I seek comforters for thee? Note, Those that showed no pity in the day of their power can expect to find no pity in the day of their fall. When those about Nineveh, that had been deceived by her wiles, come to be undeceived in her ruin, every one shall insult over her, and none bemoan her. This was Nineveh's fate, when she was made a spectacle, or gazing-stock. Note, The greater men's show was in the day of their abused prosperity the greater will their shame be in the day of their deserved destruction. I will make thee an example; so Drusus reads it. Note, When proud sinners are humbled and brought down it is designed that others should take example by them not to lift up themselves in security and insolence when they prosper in the world.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Chapter 3, verses 1 and following) Woe to the city of blood, full of deceit and torn apart. The plunder will not cease. The sound of the whip, the sound of the rattling wheel, the galloping horses and the blazing chariots, the ascending knight and the flashing sword, the gleaming spear and the multitude of the slain, and the weighty destruction. There is no end to the corpses. They will stumble over their own bodies because of the multitude of the prostitute's charming and enticing acts of fornication, and her sorceries which she sold to the nations through her acts of fornication, and her enchantments which she used to deceive the families. LXX: O city of blood, completely deceitful, full of wickedness, the hunting will not touch you: the sound of scourges, and the sound of turning wheels, and of pursuing horses, and of a blazing chariot, of a rider ascending, and a gleaming sword, and of shining armor, and of a multitude of wounded, and of a heavy downfall, and there will be no end to its nations, and they will be weakened in their bodies by the multitude of their fornication. A beautiful and pleasing harlot, leader of wickedness, who sells nations in her fornication, and tribes in her wickedness. Where we have been placed, full of laceration, is called Pherec Malea in Hebrew, which Aquila interpreted as 'full of decapitation', that is, full of excision. Symmachus, on the other hand, interpreted it as 'full of amputation', which we can say is full of cruelty or severity. In another edition of his work, I found 'full of dismemberment', that is, with the sections of flesh and pieces torn through the limbs: finally, he immediately added, where there is uninterrupted prey. The Hebrew scholar Pherec does not interpret it as 'exervicationem', which we find in the edition of Aquila, but as 'gubernaculum', that is, 'governance': to show that the city was royal, and as if it held the governance of all nations like a ship. Its power, that is, Nineveh, is described, and it is condemned under the lamentation of cruelty. Woe, city of blood, in which there is no truth, but all falsehood, full of plunder and tearing of prey. The voice of a cruel whip always and of a raging empire, and the voice of the wheel's momentum. Let us understand the voice as a sound: the roaring wheel, racing through different places, and the snorting horses, and the fiery chariot, are heard in all. However, the description of an army preparing for battle, so beautiful and resembling the Hebrew and the pictures, is worthy of all my speech being considered cheap. For what is said: And heavy is the downfall, and there is no end to the corpses, let us understand it as referring to the adversaries who were killed by them. And they will fall in their own bodies, or they will fall from their multitude, while they crowd themselves together: or they will fall on the corpses of the slain; for it signifies both their own and others'. Because of the multitude, he says, of the harlot's fornications: because she has fornicated with many nations and has cultivated idols of the whole world, which she had subjected to herself. It signifies the beautiful and pleasing, and those having evil deeds, the magicians: who have sold nations in their own fornications, and families in their own evil deeds, that is, those whom she had power over all nations. These things about Nineveh are said simply. But if we understand the name 'world' in a rational manner, because of its beauty, rightly the world, which is situated in evil, is called the city of blood because of the multitude of archers and those who kill people with their tongues like swords. Therefore, consequently, the whole world is a liar, which pertains to the perversity of teachings, not having the word of God, where it should find its foundation, when all perverse doctrines possess it. There is none that understandeth, or seeketh after God: they are all gone out of the way; they are together become unprofitable; there is none that doeth good, no, not one. (Psalm 14:2-3). Although these things are partly done even now, they will be more completely fulfilled in the end, when charity of many shall cool because of the multiplied iniquity. (Matthew 24). How many are caught by the giant Nimrod, the most cruel hunter, who, being proud against God, has ensnared many with the snare of his own vices, of whom many will not touch as prey or game. For he has many followers, and likewise hunters who delight in his hunt, and they stand around him like captives. But the sound of whips is also heard in the world, for there are many tribulations of the just (Psalms 33), to which those who are whipped cry out and testify to the magnitude of their pain with a mournful voice: when one is seized by a demon, another by anger, which is similar to madness, another by desire, hatred, envy, and pride, the whip of the king of Assyria sound in them. But even in bodily ailments, we understand the whip of the devil, concerning which it is said to the just: And the whip will not approach your tent (Ps. XC, 10); when we see this royal disease decay, and its corpse still remaining: one cut open from water, and the body floating while swollen, with the limbs growing, the form of the former man diminishing, which we recently saw in the dissecting room: him expelling certain purulences and the wounds suffered by the damaged lung: him experiencing the dryness of the moisture turned to stones, the bitterness of the urine, and the torments of the bladder, let us not hesitate to say that the voice of the whips is in Nineveh: although some suspect that these things happen either from the corrupted air or from the variety of food and bodies. Let us who read and tremble at the feverishness (Luke IV), and the woman who had been bound by the devil for eighteen years (Ibid., XIII), healed by the Lord, know that all these are scourges for Nineveh. Hence it follows: And the voice of the wheels; while here and there the human race is carried away, uncertainly wandering in all directions, where there is danger, where there is safety, we do not know; concerning which wheel it is also written at the beginning of Ezekiel (Ezek. I): in the seventy-sixth psalm we read: The voice of your thunder is in the wheel (Psalm LXXVI, 19). But Nineveh also has a pursuing horse, whose neighing and hooves digging into the ground and chest boiling, always desires war, while the Lord speaks against the devil. From afar, war can be smelled: it does not spare those who flee with a leap and a cry; it does not allow those who turn their backs to escape; but it pursues in order to overthrow, kill, trample, and crush them. There is also in Nineveh the sound of a steaming chariot, like I imagine Pharaoh had, which were submerged by the Lord (Exodus 14). To this team are harnessed four horses, namely the four disturbances, about which both philosophers argue and Virgil does not remain silent, saying (Virg., VI Aeneid.):
They desire, fear, grieve, and rejoice... With these horses and this chariot, he disturbs all of Nineveh. But also the voice of the mounting knight resounds in it, who, prepared by a certain skill and a circuit, advances to battle not without danger against the one fighting against himself. This knight has a sword of speech, sharpened with the blade of dialectic and smoothed with the oil of rhetorical art: he has shining weapons, Satan transforming himself into an angel of light (II Cor. XI), which are contrary to the arms of apostolic armor. It is not surprising if there is a multitude of wounded in Nineveh, since there is a multitude of arrows. And just as we have four shields with which we fight and protect ourselves, they are the virtues of wisdom, justice, temperance, and courage; similarly, there are four vices: foolishness, injustice, luxury, and fear, with which we are struck by the enemy. Each of these vices contains numerous kinds of arrows that cause wounds. If these wounds are not immediately healed by medicine, they become a heavy burden and, I wish, as heavy as they are in Nineveh, falling lightly and being lightly wounded, they are so great in their weight of ruin that they sink down to the depths of hell. And there is no end to their nations' groaning: their wickedness has no end. As there are so many forms of sins, there are as many nations as Nineveh, which will be weakened in their bodies by the multitude of fornication. Although it can also be understood about those who, due to sexual desires, are also weakened in their bodies, and with the destruction of their soul, they also break the flesh they serve: nevertheless, these nations, of which we have spoken, do not fall, according to the Hebrew, except in their bodies, and do not offend (as Symmachus interpreted) except in the corpses of the dead, which are laid low by the multiplication of fornication. In this place, the 70 interpreters, when we have followed the Hebrew, because of the multitude of the harlot's fornications, wanted there to be another beginning, so that they would say: Before the multitude of fornication; and up to this point is the end of the sentence, afterwards they would begin, a beautiful and pleasing harlot, leader of evils. Aquila and Symmachus translated leader of evils, having evils. And it will not be surprising if Nineveh is now the most pleasing of harlots, who has seen such a great multitude of people fornicate with her, and is almost able to lead everyone to love her through her evils and certain enchantments. These sell nations in their fornications, which take away the members of Christ, and make them the members of a harlot; and they delight in their evil deeds. For they make themselves love those that they ought to hate, and hate those that they ought to love, so that when they are deceived, according to what is written: 'Evil communications corrupt good manners' (1 Corinthians 15:33), they may also overthrow others by their wicked arts. I have read in the Holy Scriptures that even malefactors can be taken in a good sense: 'The wise malefactor enchants' (Psalm 57). But this sorcerer uses such incantations that he can bring back those captivated by the love of a harlot of Nineveh to their right mind.
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Summary
Nahum 3:3 vividly portrays the catastrophic and overwhelming destruction of Nineveh, the capital of Assyria, through intense battlefield imagery. It depicts the relentless advance of the attacking forces, characterized by the flashing of swords and spears, followed by a horrifying scene of immense slaughter. The verse emphasizes the sheer scale of death, with countless corpses littering the ground, creating an impassable obstacle for the fleeing or fallen, underscoring the completeness and finality of God's judgment against the notoriously cruel empire.
Context
Literary Context
Nahum 3:3 is a pivotal moment in the prophet Nahum's oracle against Nineveh, serving as the grim culmination of the preceding verses. Chapter 3 opens with a "Woe to the bloody city!" Nahum 3:1, immediately establishing Nineveh's violent character. The verse directly follows the chaotic sounds of battle described in Nahum 3:2, which speaks of "the noise of a whip, and the noise of the rattling of the wheels, and of the prancing horses, and of the jumping chariots." This progression from the sounds of war to the visual horror of its aftermath creates a powerful and visceral narrative flow, demonstrating the immediate and devastating consequences of Nineveh's wickedness. The imagery of overwhelming death in Nahum 3:3 sets the stage for the subsequent verses that detail Nineveh's utter disgrace and lack of mourners Nahum 3:5-7.
Historical & Cultural Context
The book of Nahum prophesies the downfall of the Assyrian Empire and its capital, Nineveh, a significant historical event that occurred in 612 BC when a coalition of Babylonians and Medes sacked the city. Assyria was infamous throughout the ancient Near East for its brutal military campaigns, its cruel treatment of conquered peoples, and its reliance on terror tactics. Nineveh, as the heart of this empire, symbolized its power and oppression. The Assyrians had previously conquered the Northern Kingdom of Israel and threatened Judah, making their destruction a source of immense relief and vindication for many nations, particularly for God's people. The prophecy's vivid descriptions of carnage reflect the common realities of ancient warfare, where battles often resulted in massive casualties and the desecration of the vanquished, but here it is presented as divine retribution for Nineveh's unparalleled cruelty and idolatry.
Key Themes
Nahum 3:3 powerfully contributes to several overarching themes in the book of Nahum and broader biblical theology. Firstly, it underscores the theme of Divine Judgment and Retribution, illustrating God's righteous wrath against nations that persist in violence, oppression, and idolatry. Nineveh's fate serves as a stark reminder that no empire, however mighty, is beyond the reach of God's justice, a principle echoed in passages like Nahum 1:2. Secondly, the verse emphasizes Utter Destruction and Overwhelming Defeat. The repeated descriptions of "multitude of slain" and "none end of their corpses" highlight the cataclysmic scale of the defeat, signifying the complete obliteration of Assyrian power and the end of their reign of terror. Finally, it reinforces the theme of the Consequences of Violence. Nineveh, a city built on conquest and bloodshed, is now depicted as falling by the very violence it inflicted upon others. This cyclical nature of aggression and the ultimate futility of relying on military might apart from God's favor is a profound theological message, demonstrating that the "bloody city" Nahum 3:1 would receive a bloody end.
Exposition and Analysis
Key Word Analysis
Derived from a root meaning "to flash" or "to gleam," this word literally refers to "lightning." When applied to a weapon, as here with the spear, it evokes the image of a rapidly moving, polished blade or point that reflects light, creating a terrifying, almost supernatural gleam. This suggests the speed and ferocity of the attacking forces, whose weapons flash like bolts of lightning, bringing swift and overwhelming destruction.
This term specifically refers to those who are "pierced" or "wounded to death." It emphasizes the violent manner of death, often in battle, and implies a state of being utterly destroyed or profaned. In the context of Nahum 3:3, it highlights the direct and brutal nature of the casualties, not merely dead, but violently killed, underscoring the intense, hand-to-hand combat and the mercilessness of the judgment.
A primitive root meaning "to totter or waver," especially through weakness of the legs or ankle, leading to a fall. In this verse, it vividly describes the chaotic scene where the living or wounded soldiers trip over the vast number of dead bodies. This image conveys complete disarray, loss of control, and the overwhelming nature of the defeat, as the sheer volume of corpses impedes any attempt at organized resistance or escape. It paints a picture of utter collapse and helplessness.
Verse Breakdown
"The horseman lifteth up both the bright sword and the glittering spear:"
This opening clause immediately sets a scene of intense, active warfare. The "horseman" (singular, but likely representing the attacking cavalry collectively) is depicted in the act of raising his weapons. The "bright sword" and "glittering spear" are not merely present but are actively displayed, their polished surfaces reflecting light. This imagery conveys the relentless, terrifying advance of the enemy, whose weapons are poised to strike, signaling the start of the devastating assault on Nineveh.
"and [there is] a multitude of slain, and a great number of carcases;"
This clause shifts from the action of the attackers to the horrific result on the battlefield. The phrases "multitude of slain" and "great number of carcases" are highly emphatic, using different Hebrew terms for dead bodies to convey an overwhelming quantity. This is not just a battle with casualties, but a scene of mass death, indicating a defeat of unparalleled scale for Nineveh, where the dead are too numerous to count.
"and [there is] none end of [their] corpses; they stumble upon their corpses:"
This final clause further intensifies the imagery of death and chaos. "None end of their corpses" uses hyperbole to emphasize the seemingly infinite number of dead bodies, reinforcing the idea of total annihilation. The gruesome detail that "they stumble upon their corpses" paints a picture of utter disarray and despair. It suggests that the ground is so thoroughly covered with the dead that even those still alive or attempting to flee cannot avoid tripping over the bodies of their fallen comrades, symbolizing the complete collapse of order and the inescapable reality of their defeat.
Literary Devices
Nahum 3:3 is rich in Imagery, painting a vivid and gruesome picture of the battlefield. The "bright sword" and "glittering spear" evoke visual and even auditory sensations of a relentless, flashing assault. The accumulation of terms for dead bodies—"slain," "carcases," "corpses"—is a form of Synonymy or Repetition, which serves to amplify the horrific scale of death and create a sense of overwhelming carnage. The phrase "none end of their corpses" is a clear example of Hyperbole, exaggerating the number of dead to emphasize the completeness of Nineveh's destruction. Furthermore, the final image of soldiers stumbling over bodies is a powerful visual that conveys the utter chaos and disarray, functioning as a form of Symbolism for the complete and ignominious fall of a once-mighty empire. The verse's relentless focus on the visual horror of death contributes to its overall Pathos, evoking a strong emotional response in the reader regarding the consequences of divine judgment.
Theological and Thematic Connections
Nahum 3:3 stands as a profound testament to God's unwavering justice and sovereignty over the nations. It reveals that the Lord is not indifferent to the suffering caused by wicked empires, nor will He permit unchecked violence and oppression to persist indefinitely. The graphic portrayal of Nineveh's destruction underscores the biblical principle that sin, especially corporate and systemic sin like that of Assyria, ultimately leads to judgment. This passage serves as a powerful reminder that God is a righteous judge who will ultimately bring retribution upon those who defy His moral order and oppress His people. It offers a message of hope to the afflicted, assuring them that their cries for justice do not go unheard, and a stern warning to the powerful, that their might is fleeting apart from God's favor.
Reflection and Application
Nahum 3:3, while describing a horrific historical event, carries timeless lessons for individuals and societies. It compels us to reflect on the nature of justice and the consequences of unrepentant sin. For those who witness or experience injustice, this verse offers a powerful assurance that God sees and will act. It reminds us that while evil may seem to triumph for a season, ultimately, God's perfect justice will prevail. This should inspire us to trust in His sovereignty, even when circumstances appear bleak, and to pray for His kingdom to come and His will to be done on earth as it is in heaven. Conversely, for those in positions of power or influence, it serves as a sobering warning against the misuse of authority, the perpetration of cruelty, and the pursuit of selfish ambition at the expense of others. It calls us to examine our own hearts and actions, ensuring that we are not building our lives or our societies on foundations of injustice, but rather on principles of righteousness, compassion, and humility before God. Ultimately, the passage urges us to align our lives with God's character, seeking to be instruments of His justice and mercy in a world that desperately needs both.
Questions for Reflection
FAQ
Why is the destruction of Nineveh described with such graphic detail in Nahum 3:3?
The graphic detail in Nahum 3:3 serves multiple purposes. Firstly, it emphasizes the completeness and finality of God's judgment against Nineveh. The sheer "multitude of slain" and "none end of their corpses" signifies total annihilation, leaving no doubt about the empire's utter defeat. Secondly, it acts as a form of divine retribution, mirroring the Assyrians' own notorious brutality and cruelty. Nineveh was known for its excessive violence, and the prophecy depicts them receiving a measure of the same devastation they inflicted upon others. Finally, the vivid imagery would have provided immense comfort and vindication to the nations and peoples, including Judah, who had suffered under Assyrian oppression. It visually confirms that the God of Israel is sovereign over all nations and brings justice to the wicked, fulfilling His promise of vengeance as stated in Nahum 1:2.
Christ-Centered Fulfillment
While Nahum 3:3 describes a historical judgment on an ancient empire, its themes find ultimate fulfillment and transformation in the person and work of Jesus Christ. The "multitude of slain" and "none end of their corpses" points to the pervasive and deadly reality of sin, which brings spiritual death to all humanity Romans 6:23. However, Christ, the true "horseman" and victorious warrior, does not wield a sword of earthly judgment against His people, but rather conquers sin and death through His own sacrificial death and resurrection Colossians 2:15. He is the Lamb of God who takes away the sin of the world John 1:29, offering a path to life where there was only death. The final judgment against all unrighteousness, foreshadowed by Nineveh's fall, will be executed by Christ Himself, who will return as a conquering King, with a "sharp sword" from His mouth to strike down the nations Revelation 19:15. Thus, Nahum 3:3, though grim, ultimately anticipates the righteous judgment of God that will bring about a new heaven and new earth, where sin and its devastating consequences will be no more Revelation 21:4.