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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.
(Verse 5, 6.) Behold, I am coming to you, says the Lord of hosts, and I will reveal your shame before your face, and I will show your nakedness to the nations, and your disgrace to the kingdoms. And I will cast abominations upon you, and afflict you with insults, and make you an example. LXX: Behold, I am coming to you, says the Lord Almighty, and I will uncover your backside over your face, and I will show your confusion to the nations, and your disgrace to the kingdoms, and I will cast abomination upon you according to your uncleanness, and make you an example. Because you have sold, O Nineveh, nations in your fornications, and families in your sorceries, and have spread your feet as a public whore to all divided lands: therefore I myself will come to you to overthrow you, I will not send an angel, I will not trust others to judge you. I will uncover your private parts before your face, so that what you did not see before will be placed before your eyes. I will show your nakedness to the nations, and your shame to the kingdoms, so that those who fornicated with you will despise you, mock you, and treat you with contempt, and you will be an example to all who see you. But all these things are narrated under the metaphor of the adulterous woman, who, when she is caught, is brought into the middle and exposed before the eyes of all. Indeed, this is fully described through a prophetic sermon in the Book of Ezekiel, also concerning Jerusalem. However, they are more truly and usefully said about the world, to which the true doctor came from heaven, both to cut off and to heal. Behold, I am your Lord almighty, and because I am almighty, I can heal all diseases. And what is impossible for others is possible for me. I will reveal your behind on your face, that is, my virtues, precepts, and teachings, which you have cast behind your back. Although you do not deserve it, I will make you see. For I had commanded you concerning my teachings, that they should always be moved before your eyes, bound and hanging. But you, despising the command of the one who orders, left them behind your tracks, so that not only did you not do them, but you did not even deign to see what I had commanded. Indeed, I will make you see and understand your errors, which before, when you were blind and reckless, you thought were virtues. After this, I will also reveal your nakedness to the nations you have sold yourself to in your prostitution, so that they are not captivated by your love, but rather see your dirty and shameful body from within, which they were initially drawn to by its surface. With you, they will cease to prostitute themselves. I will also show the dishonor that you have brought upon kingdoms that are greater than nations, which you yourself created in order to have. And I will cast upon you the abomination according to your uncleanness, so that as you are unclean, you may appear unclean; and do not deceive many who were once united with you, who became one body with you. And I will make you an example, so that the terrifying likeness of punishment may prevent the likeness of wrongdoing (II Cor. V).
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Summary
Nahum 3:6 pronounces a devastating divine judgment upon the city of Nineveh, the capital of Assyria, declaring that God Himself will publicly disgrace and expose its deep moral and spiritual corruption. The imagery of "casting abominable filth" and making Nineveh "vile" and a "gazingstock" vividly portrays a complete reversal of its feared and powerful status, reducing it to an object of public scorn and utter humiliation. This verse encapsulates the climax of God's righteous wrath against a nation characterized by relentless cruelty, idolatry, and oppressive pride, ensuring its ignominious downfall as a public spectacle of divine justice.
Context
Literary Context
Nahum's prophecy is a singular oracle against Nineveh, focusing entirely on its impending destruction. Chapter 3, in particular, intensifies the graphic descriptions of Nineveh's wickedness and its deserved judgment. The preceding verses (Nahum 3:1-5) graphically depict Nineveh as a "bloody city" and a "harlot" who enslaved nations through treachery and idolatry. This immediate context establishes the profound moral depravity and spiritual prostitution that warrants such a severe and humiliating punishment. Verse 6, therefore, serves as a direct consequence of the sins detailed, highlighting the public and utterly degrading nature of God's retribution, a stark contrast to Nineveh's former glory and terror.
Historical & Cultural Context
The prophecy of Nahum is generally dated to the late 7th century BC, likely between the Assyrian conquest of Thebes (No-amon) in 663 BC (referenced in Nahum 3:8-10) and the fall of Nineveh itself in 612 BC. Nineveh was the formidable capital of the Neo-Assyrian Empire, renowned for its military might, brutal conquests, and oppressive rule over conquered peoples, including Israel and Judah. Culturally, Assyria was characterized by its fierce warrior ethos, extensive idolatry, and a reputation for extreme cruelty, often depicted in their own monumental art. The concept of public humiliation was a potent form of ancient Near Eastern punishment and subjugation, making the imagery of Nineveh becoming a "gazingstock" particularly potent for its original audience, who would have understood the profound shame associated with such public exposure and degradation.
Key Themes
This verse contributes significantly to several overarching themes within Nahum and broader biblical theology. Firstly, it powerfully underscores the theme of Divine Sovereignty and Justice, demonstrating that no earthly power, however mighty or oppressive, can ultimately defy the righteous judgment of God. Nineveh's fall serves as a testament to God's control over nations and His unwavering commitment to justice, echoing sentiments found in Psalm 9:16. Secondly, the vivid imagery highlights the theme of Consequences of Sin and Retribution, illustrating that systematic cruelty, idolatry, and pride inevitably lead to ruin and public disgrace. What was once a source of fear and awe would become an object of scorn, fulfilling the principle that those who sow wickedness will reap destruction, a truth reiterated in Proverbs 26:27. Finally, the verse emphasizes Public Humiliation and Exposure, revealing that God's judgment often involves a public unveiling of hidden sin and a reversal of status, transforming the oppressor into the oppressed, and the feared into the scorned.
Exposition and Analysis
Key Word Analysis
This word (H8251) derives from a root meaning "to be disgusting" or "to detest." It often refers to detestable things, especially idols, idolatrous practices, or anything that is an abomination to God. In Nahum 3:6, its metaphorical use describes the moral and spiritual defilement of Nineveh. God will "cast" this inherent corruption, which has accumulated through their idolatry, violence, and treachery, back upon them, making their internal vileness outwardly manifest and repulsive to all. It's not merely dirt, but the very essence of their detestable character and actions.
A primitive root meaning "to wilt," "fall away," "fail," or "faint." Figuratively, it denotes being foolish or morally wicked, and causatively, to despise or disgrace. Here, it signifies a state of utter degradation, worthlessness, and contempt. God's action will strip Nineveh of all dignity, honor, and strength, leaving it in a state of complete moral and social collapse, a withered and despised entity.
Derived from the root meaning "to see" (H7210), this word refers to "sight," whether an abstract vision or a concrete spectacle. In this context, it means Nineveh will become a public display of shame and ruin, an object to be stared at, mocked, and scorned by all who once feared or were oppressed by it. It implies not just destruction, but a humiliating public exhibition of its downfall, a stark reversal of its former intimidating presence.
Verse Breakdown
"And I will cast abominable filth upon thee"
This clause initiates the divine judgment with a forceful, direct action. The Lord Himself declares His intent to "cast" (H7993, shâlak, to throw out, down, or away) upon Nineveh its own accumulated "abominable filth" (H8251, shiqqûwts). This is a powerful metaphor for God exposing and returning Nineveh's moral and spiritual corruption—its idolatry, cruelty, and treachery—back onto itself. It's a public defilement, a symbolic act of making manifest the inner spiritual decay that characterized the city. The imagery evokes a sense of utter disgust and repulsion, as if God is treating Nineveh as a refuse heap.
"and make thee vile"
Following the casting of filth, this clause describes the immediate consequence: Nineveh will be rendered "vile" (H5034, nâbêl). This signifies a state of profound degradation, disgrace, and worthlessness. The city, once proud and mighty, will lose all honor, dignity, and respect. It implies a complete moral and social collapse, where its former glory is replaced by contempt and scorn, transforming it into something despised and rejected.
"and will set thee as a gazingstock"
The final clause culminates the judgment by emphasizing the public nature of Nineveh's humiliation. God will "set" (H7760, sûwm, to put, appoint, make) Nineveh as a "gazingstock" (H7210, rŏʼîy). This means it will become a public spectacle, an object of open derision and scorn for all to witness. The nations it once terrorized and oppressed will now look upon its ruin, not with fear, but with contempt and perhaps even satisfaction. This public display serves as a powerful warning to all who might defy God's justice, ensuring that Nineveh's downfall is not merely destruction but a universally observed testament to divine retribution.
Literary Devices
Nahum 3:6 employs several potent literary devices to convey the intensity and nature of God's judgment. Imagery is central, with the vivid depiction of "casting abominable filth" upon Nineveh, which not only evokes a visceral sense of disgust but also metaphorically represents the exposure of the city's moral depravity. This is further developed through Metaphor, where Nineveh's wickedness is equated with physical "filth," making its spiritual corruption tangible and repulsive. The direct address to Nineveh as "thee" utilizes Personification, treating the city as an individual subject of divine wrath, thereby intensifying the personal and direct nature of God's judgment. Furthermore, the cumulative effect of being covered in filth, made vile, and set as a "gazingstock" employs Hyperbole, exaggerating the extent of the humiliation to emphasize the absolute and irreversible nature of Nineveh's downfall. This combination of devices powerfully communicates the profound shame and utter degradation awaiting the once-proud Assyrian capital.
Theological and Thematic Connections
Nahum 3:6 is a profound declaration of God's unwavering justice and His sovereign control over the nations. It powerfully illustrates that divine judgment is not merely punitive but also revelatory, exposing the true nature of sin and bringing hidden wickedness into the light. The humiliation of Nineveh serves as a stark reminder that pride, oppression, and idolatry, no matter how powerful or entrenched, will ultimately face the righteous wrath of a holy God. This verse underscores the biblical principle that God's moral order cannot be defied indefinitely, and that those who sow corruption will inevitably reap disgrace. It offers a theological reassurance that even when evil seems to triumph, God's justice will prevail, transforming the oppressor into a public spectacle of His righteous indignation.
Reflection and Application
Nahum 3:6 offers a sobering reflection on the consequences of persistent sin and the certainty of divine judgment, a truth that remains profoundly relevant for individuals and nations today. While Nineveh's fate was a historical event, the principles behind God's action are timeless. We are reminded that God sees all, and His justice will ultimately prevail, even when injustice seems to flourish. This should prompt us to examine our own lives and communities, asking if we are accumulating "abominable filth" in God's sight through pride, idolatry, or oppressive attitudes. The call to humility and righteousness is clear, as true strength and lasting peace are found not in worldly power or self-sufficiency, but in aligning ourselves with God's moral law. This verse also offers a profound sense of hope and reassurance for those who suffer under injustice, knowing that the God who judged Nineveh will ultimately set all wrongs right, bringing to light every hidden thing and making every oppressor accountable.
Questions for Reflection
FAQ
What does "abominable filth" signify in this context?
In Nahum 3:6, "abominable filth" (Hebrew, shiqqûwts) is a powerful metaphor. It signifies not literal dirt, but the accumulated moral and spiritual corruption of Nineveh. This includes their rampant idolatry (as shiqqûwts often refers to idols or detestable religious practices), their brutal violence, treachery, and oppressive rule. God's act of "casting abominable filth upon thee" means He will expose and return their own inherent vileness back onto them, making their inner depravity outwardly manifest and utterly repulsive to all. It's a public shaming that reveals the true, disgusting nature of their sin.
How does Nahum's prophecy of Nineveh's humiliation relate to God's character?
This prophecy profoundly reveals several aspects of God's character. Firstly, it highlights His holiness and righteousness, demonstrating His intolerance for sin, particularly systematic cruelty, pride, and idolatry. Secondly, it underscores His justice and sovereignty, proving that He is the ultimate Judge over all nations, and no power can escape His righteous retribution. Even a formidable empire like Assyria is subject to His divine decree. Finally, it showcases God's faithfulness to His covenant people by removing their oppressors, and His mercy in giving Nineveh a previous opportunity for repentance (under Jonah) which they ultimately spurned, leading to this deserved judgment. The public nature of Nineveh's humiliation also speaks to God's desire for His justice to be known and witnessed by all.
Christ-Centered Fulfillment
While Nahum 3:6 speaks directly to the historical judgment of Nineveh, its themes resonate deeply with the person and work of Jesus Christ, revealing a profound Christ-centered fulfillment. The verse portrays God as the righteous Judge who exposes and punishes sin, a role ultimately fulfilled in Christ, to whom the Father has entrusted all judgment, as declared in John 5:22. Just as Nineveh was made a public spectacle of shame for its abominable filth, Christ, though sinless, willingly became "vile" and a "gazingstock" for us, bearing the ultimate shame and defilement of humanity's sin on the cross. He was "despised and rejected by men" (Isaiah 53:3), enduring the cross and "disregarding its shame" (Hebrews 12:2) so that we might be cleansed from our own abominable filth and made righteous. Thus, the public humiliation of Nineveh foreshadows the public humiliation of Christ, who, by taking our place, disarmed the powers of sin and death, triumphing over them by His public display on the cross (Colossians 2:15). Ultimately, the judgment on Nineveh also points to the final, glorious triumph of Christ as the King of kings and Lord of lords, who will cast down all opposing powers and establish His righteous kingdom, making all things new (Revelation 19:11-16 and Revelation 21:5).