Exegetical and Hermeneutical Commentary of Nahum 3:5
Behold, I [am] against thee, saith the LORD of hosts; and I will discover thy skirts upon thy face, and I will show the nations thy nakedness, and the kingdoms thy shame.
5. discover thy skirts ] or, uncover. The term means here to remove that which forms a covering, viz. the skirts; the effect is stated in the next clause. Jer 13:22; Jer 13:26; Eze 16:37; Eze 16:39; Mic 1:11; Hab 2:15. Reference is probably to the practice of exposing the harlot or adulteress. Eze 16:37-41 (cf. Cambridge Bible).
Fuente: The Cambridge Bible for Schools and Colleges
Behold I am against thee, saith the Lord of Hosts – Jerome: I will not send an Angel, nor give thy destruction to others; I Myself will come to destroy thee. Cyril: She has not to do with man, or war with man: He who is angered with her is the Lord of hosts. But who would meet God Almighty, who hath power over all, if He would war against him? In the Medes and Persians it was God who was against them. Behold I am against thee, literally, toward thee. It is a new thing which God was about to do. Behold! God in His long-suffering had seemed to overlook her. Now, He says, I am toward thee, looking at her with His all-searching eye, as her Judge. Violence is punished by suffering; deeds of shame by shame. All sin is a whited sepulchre, fair without, foul within. God will strip off the outward fairness, and lay bare the inward foulness. The deepest shame is to lay bare, what the sinner or the world veiled within. I will discover thy skirts, i. e., the long-flowing robes which were part of her pomp and dignity, but which were only the veil of her misdeeds. Through the greatness of thine iniquity have thy skirts been discovered, says Jeremiah in answer to the hearts question, why have these things come upon me? Upon thy face, where shame is felt. The conscience of thy foulness shall be laid bare before thy face, thy eyes, thy memory continually, so that thou shalt be forced to read therein, whatsoever thou hast done, said, thought. I will show the nations thy nakedness, that all may despise, avoid, take example by thee, and praise God for His righteous judgments upon thee. The Evangelist heard much people in heaven saying Alleluia to God that He hath judged the whore which did corrupt the earth with her fornication Rev 19:1-2. And Isaiah saith, They shall go forth and look upon the carcasses of the men that hath trangsressed against Me Isa 66:24.
Fuente: Albert Barnes’ Notes on the Bible
Verse 5. I will discover thy skirts upon thy face] It was an ancient, though not a laudable custom, to strip prostitutes naked, or throw their clothes over their heads, and expose them to public view, and public execration. This verse alludes to such a custom.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Behold, I am against thee, saith the Lord of hosts: see Nah 2:13.
I will discover: Nineveh as a harlot had been proud, and appeared beautiful and gay in the gifts of her lovers; but now God will deal with her according to her ways, and (as men provoked use to do with harlots) strip her naked, and expose her to greatest infamy, or deal with her as inhuman soldiers do deal with captive women: see Annot. in Eze 16:37.
The nations, which once did reverence thy greatness, shall now abhor thy nakedness which they behold. Thy nakedness; thy vileness and thy shame, as in the next words.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. I will discover thy skirts uponthy facethat is, discover thy nakedness by throwing up thyskirts upon thy face (the greatest possible insult), pulling themup as as high as thy head (Jer 13:22;Eze 16:37-41). I will treatthee not as a matron, but as a harlot whose shame is exposed; hergaudy finery being lifted up off her (Isa 47:2;Isa 47:3). So Nineveh shall bestripped of all her glory and defenses on which she prides herself.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Behold, I [am] against thee, saith the Lord of hosts,…. Because her doings were against him; [See comments on Na 2:13]:
and I will discover thy skirts upon thy face; turn up the skirts of her garments over her head, and thereby discover what should be concealed, than which nothing is more disagreeable and abominable to modest persons; it is here threatened she should be used in character as a harlot, or as women oftentimes are by rude soldiers, when a city is taken by them:
and I will show the nations thy nakedness, and the kingdoms thy shame; all her charms shall be taken away, and she become odious as a harlot to her former lovers; all her impostures, arts, and tricks, and shameful actions, will be discovered; and her aims and views at universal monarchy will be seen and her weakness to effect it made to appear; and, upon the whole, will become the object of the scorn and derision of kingdoms and nations.
Fuente: John Gill’s Exposition of the Entire Bible
The Lord will plunge Nineveh into shameful misery in consequence. Nah 3:5. “Behold, I come to thee, is the saying of Jehovah of hosts; and uncover thy skirts over thy face, and let nations see they nakedness, and kingdoms thy shame. Nah 3:6. And cast horrible things upon thee, and shame thee, and make thee a gazing-stock. Nah 3:7. And it comes to pass, every one who sees thee will flee before thee, and say, Is Nineveh laid waste? Who will bewail her? whence do I seek comforters for thee?” Nah 3:5. a as in Nah 2:13. The punishment of Nineveh will correspond to her conduct. Her coquetry shall be repaid to her by the uncovering of her nakedness before the nations (cf. Jer 13:26; Isa 47:3; Hos 2:5). Gillah , to uncover. Shulm , fimbriae , the skirts, borders, or lower end of the long sweeping dress (cf. Exo 28:33-34; Isa 6:1). , over thy countenance, so that the train when lifted up is drawn over the face. , a contraction of , from , signifies in 1Ki 7:36 an empty space, here nakedness or shame equivalent to . This thought is carried out still further in literal terms in Nah 3:6, Nah 3:7. Shiqqutsm , objects of abhorrence, is used most frequently of idols; but here it is used in a more general sense for unclean or repulsive things, dirt and filth. Throwing dirt upon any one is a figurative expression for the most ignominious treatment or greatest contempt. Nibbel , to treat contemptuously, not with words, as in Mic 7:6, but with deeds, equivalent to insult or abuse (cf. Jer 14:21). To make it , the object of sight, i.e., to give up to open shame, (Mat 1:19). , a pausal form of , the seeing, here the spectacle, like in 1Co 4:9. This is evident from Nah 3:7, where contains a play upon . Every one who looks at her will flee from her as an object of disgust. , a rare form of the pual for (for the fact, compare Jer 48:20). The last two clauses express the thought that no one will take pity upon the devastated city, because its fate is so well deserved; compare Isa 51:19, where the same words are used of Jerusalem. Nineveh will not be able to protect herself from destruction even by her great power. The prophet wrests this vain hope away from her by pointing in Isa 51:8. to the fall of the mighty Thebes in Egypt.
Fuente: Keil & Delitzsch Commentary on the Old Testament
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 צבאות tsabaut, 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.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.]
Nah. 3:5. Discover] Language suggested by preceding metaphor of an harlot; referring to the custom of stripping captives, male and female, and exposing them to nakedness and insult.
Nah. 3:6. Gazing-stock] A warning to others (Eze. 28:17).
Nah. 3:7.] She will be an object of disgust, none will pity the devastated city, for her doom is deserved.
HOMILETICS
RETRIBUTIVE PUNISHMENT.Nah. 3:5-7
Nineveh is represented in her virgin splendour, and her punishment under the figure of that which is disgraceful to a woman (cf. Isa. 47:3, and Hab. 2:10). God is against her, and her shame shall correspond to her conduct. As she uncovered others, so shall she be uncovered.
I. She will be exposed to nakedness and shame. I will discover thy skirts upon thy face. Her long flowing robes, which were part of her pomp and dignity, but which veiled her misdeeds and pride, shall be lifted up as high as possible (Jer. 13:22). She will be treated as a harlot, and stripped of her glory and defence. Her face shall blush in fear, and the consciousness of guilt will be read in her features. Nations shall see her nakedness, avoid and despise her. The same means will be taken to display her lewdness that she used to commit it. I will even gather them round about against thee, will discover thy nakedness unto them, that they may see all thy nakedness.
II. She will be disgraced and insulted. As infamous harlots will she be treated.
1. Made a gazing-stock to men. I will set thee as a gazing-stock. The city once feared and renowned shall become a warning to others, and exposed to public infamy. I will cast thee to the ground; before kings will I give thee, for them to gaze upon thee.
2. Treated with contempt by God himself. I will cast abominable filth upon thee. She had done abominable things before God (Jer. 13:27), which she had forgotten, but God will punish her with abominable things. Filth shall be cast upon her and she will be made vile.
III. She will be unpitied and forsaken. It shall come to pass that all they that look upon thee shall flee from thee. She would be set to be gazed at, and the effects on those who gaze are described.
1. Unpitied. Who will bemoan her? There will be none to comfort and relieve her. Unwept and unhonoured, she will fall into the grave. Human misery excites pity, but none pay Nineveh the tribute of sympathy. Those who show no pity to others will find none for themselves.
2. Forsaken. She had measured friendship by profit, and forsaken those who did not trust in her. Now she is repayed, and becomes a terror to all round about her. Such will be the portion of all who disregard God and live for self. They will be stripped of all adornments, bereft of all comfort, and thrown into eternal misery. These two things are come unto thee; who shall be sorry for thee?desolation and destruction, and the famine, and the sword; by whom shall I comfort thee?
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Nah 3:5 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.
Ver. 5. Behold, I am against thee, saith the Lord ] And I need say no more, wert thou but sensible of thy misery herein. Be not thou a terror to me, O Lord, saith Jeremiah, and then let what will else befall me, I shall the better bear it. Do not you fall upon me yourselves, said Samson to his countrymen that came to bind him; and then for the Philistines I shall order them well enough, Jdg 15:12 : so saith the good soul, Let not God set against me. Tyrants and oppressors shall be sure to have him their enemy; and this he tells them here again and again, to beat down their vain confidence in their greatness, whereby they think to bear down all before them.
And I will discover thy skirts upon thy face
And I will show the nations thy nakedness
And the kingdoms thy shame
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
saith the LORD of Hosts = [is] the oracle of Jehovah Sabaioth. See note on Nah 2:13.
I will discover. Carrying out the symbol of whoredom for idolatry. Compare Nah 2:13; Nah 3:5.
I will shew, &c. (Isa 47:2, Isa 47:3. Jer 13:22, Jer 13:26. Eze 16:37).
Fuente: Companion Bible Notes, Appendices and Graphics
I am: See note on Nah 2:13, and see note on Eze 23:25.
I will discover: Isa 47:2, Isa 47:3, Jer 13:22, Jer 13:26, Eze 16:37, Eze 23:29, Mic 1:11, Hab 2:16
Reciprocal: Isa 3:17 – discover Jer 50:31 – I am Eze 13:8 – behold Eze 21:3 – Behold Eze 28:22 – I am against Eze 35:3 – I am Eze 39:1 – Behold Rev 3:18 – the shame Rev 17:1 – the great
Fuente: The Treasury of Scripture Knowledge
Nah 3:5. Idolatry is compared with adultery in the Bible, and a harlot is likened unto a city or nation that practices the false religion, hence the accusations were made against Nineveh recorded in this passage. Discover thy skirts upon thy face. The harlot’s skirt was lifted up as far as her face to make sure that her nakedness was exposed. A harlot would not have any sense of shame as far as modesty is concerned, but to have her body exposed by someone who did not intend to patronize her would be humiliating. This is a prediction that Nineveh was literally to be exposed to the gaze of the world.
Fuente: Combined Bible Commentary
Nah 3:5-7. Behold, I will discover thy skirts, &c., upon thy face Nineveh, as a harlot, had been proud, and appeared beautiful and gay in the gifts of her lovers, but now God would deal with her according to her ways, would send her into captivity naked and bare, exposed to the greatest infamy, or would deal with her as inhuman soldiers deal with captive women. And I will show, &c. I will expose thy shame to the world, a punishment often inflicted upon harlots: see note on Eze 16:37. I will cast abominable filth upon thee I will deprive thee of all thine ornaments, and cover thee with shame and reproach. And will set thee as a gazing-stock I will make a public example of thee. All they that look upon thee shall flee from thee As being affrighted at the sight of thy dismal condition, and not willing to lend thee any assistance. Who will bemoan her? &c. Thou didst so offend all people in thy prosperity, that all will rejoice at thy fall, and none will be found to lament or condole with thee.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Almighty Yahweh repeated that He was against Nineveh (cf. Nah 2:13). He would expose her shamefulness because of her shameless acts, as when someone lifted the skirt of a lady over her head so high that he covered her face with it (cf. Isa 47:1-3; Jer 13:26-27; Eze 16:37; Hos 2:3-5; Rev 17:15-16). Nakedness was a great shame in the ancient world. She who had enslaved the nations (Nah 3:4) would have her own nakedness exposed to them.