4<\/strong>. multitude of the whoredoms<\/em> ] The phrase “whoredom” when used of Israel meant, first, infidelity to Jehovah, God of Israel, by serving other gods; then it was applied to alliances and political intercourse with other nations, partly because such trust in other nations betrayed distrust of Jehovah and falsehood to Him, and partly because the political influence of powerful states like Assyria and Babylon was naturally followed by an invasion of their customs and religious ideas, as was seen in the decline of the kingdom of Judah; and finally, mere political or commercial intercourse of one nation with another was called “whoredom,” even when the religious idea was not involved. In this weaker sense the term seems employed here, viz. of political intercourse; in Isa 23:17<\/span> it is used of commercial intercourse. Comp. Eze 16:26-29<\/span>; Eze 23:40<\/span> seq.<\/p>\n the wellfavoured harlot<\/em> ] “Wellfavoured” means beautiful, though the phrase has perhaps ceased to be usual in common language; in the northern dialect “weel fa’art” is still common for good-looking. Beauty or charm is a point in the harlot; the reference perhaps is less to the splendour and riches of the imperial city than to the dazzling prestige of the empire, which fascinated weaker states and rulers, as for example in the case of Ahaz.<\/p>\n mistress of witchcrafts<\/em> ] i.e. that practiseth sorceries. Reference is to the arts of statecraft, the influences used upon the nations, which act on them like the charms and incantations and drugs of the sorceress.<\/p>\n That selleth nations<\/em> ] The expression to sell, viz. into bondage, appears used in a general sense, to deliver over, i.e. to destruction, as Est 7:4<\/span>; cf. Isa 50:1<\/span>; Isa 52:3<\/span>. The common Arab. verb to which Hitzig appeals, to use guile, craft, to beguile<\/em>, is not a trans. verb but requires a prep. after it, and in any case its use is improbable.<\/p>\n And families<\/em> ] i.e. peoples<\/em>, as Amo 3:1-2<\/span>, “the whole family which I brought up from the land of Egypt.” Cf. Jer 1:15<\/span>.<\/p>\n 4 7<\/strong>. Moral reason of Nineveh’s downfall<\/p>\n Nah 3:4-7<\/span> give the explanation of this overwhelming disaster. There is a pause, however, between Nah 3:3-4<\/em><\/span>; the close connexion of R.V. is rather unnatural. Nah 3:4<\/span> seq. proceeds with more calmness.<\/p>\n Because of the multitude of the whoredoms of the well-favored harlot – <\/B>There are multitudes of slain because of the multitude of whoredoms and love of the creature instead of the Creator. So to Babylon Isaiah saith, they (loss of children and widowhood) shall come upon thee in their perfection for the multitude of thy sorceries, for the great abundance of thine enchantments Isa 47:9<\/span>. The actual use of enchantments, for which Babylon was so infamous, is not elsewhere attributed to the Assyrians. But neither is the word elsewhere used figuratively; nor is Assyria, in its intimate relation to Babylon, likely to have been free from the longing, universal in pagandom, to obtain knowledge as to the issue of events which would affect her. She is, by a rare idiom, entitled mistress of enchantments, having them at her command, as instruments of power. Mostly, idolatries and estrangement from God are spoken of as whoredoms, only in respect of those who, having been taken by God as His own, forsook Him for false gods.<\/P> But Jezebel too, of whose offences Jehu speaks under the same two titles 2Ki 9:22<\/span>, was a pagan. And such sins were but part of that larger all-comprehending sin, that man, being made by God for Himself, when he loves the creature instead of the Creator, divorces himself from God. Of this sin world empires, such as Nineveh, were the concentration. Their being was one vast idolatry of self and of the god of this world. All, art, fraud, deceit, protection of the weak against the strong 2Ki 16:7-9<\/U><\/span>; 2Ch 28:20-21<\/span>, promises of good Isa 36:16-17<\/span>, were employed, together with open violence, to absorb all nations into it. The one end of all was to form one great idol-temple, of which the center and end was man, a rival worship to God, which should enslave all to itself and the things of this world. Nineveh and all conquering nations used fraud as well as force, enticed and entangled others, and so sold and deprived them of freedom. (see Joe 3:3<\/span>).<\/P> Nor are people less sold and enslaved, because they have no visible master. False freedom is the deepest and most abject slavery. All sinful nations or persons extend to others the infection of their own sins. But, chiefly, the wicked world, manifoldly arrayed with fair forms, and beautiful in the eyes of those who will not think or weigh how much more beautiful the Lord and Creator of all, spreads her enticements on all sides the lust of the flesh, and the lust of the eye, and the pride of life, her pomps and vanities, worldly happiness and glory and majesty, and ease and abundance, deceives and sells mankind into the power of Satan. It is called well-favored (literally, good of grace), because the world has a real beauty, nor , unless there were a grace and beauty in the things we love, could they draw us to them. They have their beauty, because from God; then are they deformed, when things hold us back from God, which, unless they were in God, were not at all.<\/P> We deform them, if we love them for our own sakes, not in Him; or for the intimations they give of Him. : Praise as to things foul has an intensity of blame. As if one would speak of a skilled thief, or a courageous robber, or a clever cheat. So though he calls Nineveh a well-favored harlot, this will not be for her praise, (far from it!) but conveys the heavier condenmation. As they, when they would attract, use dainty babblings, so was Nineveh a skilled artificer of ill-doing, well provided with means to capture cities and lands and to persuade them what pleased herself. She selleth not nations only but families, drawing mankind both as a mass, and one by one after her, so that scarce any escape.<\/P> The adultery of the soul from God is the more grieveus, the nearer God has brought any to Himself, in priests worse than in the people, in Christians than in Jews, in Jews than in pagan; yet God espoused mankind to Him when He made him. His dowry were gifts of nature. If this be adultery, how much sorer, when betrothed by the Blood of Christ, and endowed with the gift of the Spirit!<\/P> <\/p>\n Verse 4. Because of the multitude of the whoredoms<\/B><\/I>] Above, the Ninevites were represented under the emblem of a lion tearing all<\/I> to pieces<\/I>; here they are represented under the emblem of a beautiful harlot<\/I> or public prostitute<\/I>, enticing all men to her, inducing the nations to become idolatrous, and, by thus perverting them, rendering them also objects of the Divine wrath.<\/P> <\/P> Mistress of witchcrafts, that selleth nations through her<\/B><\/I> whoredoms<\/I>] Using every means to excite to idolatry; and being, by menace<\/I> or wiles<\/I>, successful in all.<\/P> <\/p>\n Because, & c.; God is just, Nineveh hath deserved all this. <\/P> The multitude of the whoredoms; her crafts and her policies, in which she resembled those lewd women; as they by their wiles abuse and deceive men, so did Nineveh, or the Assyrian kingdom, deceive, impoverish, and enslave nations by state policies: so Isa 23:17<\/span>; Rev 17:2<\/span>. Or else, by whoredoms here may be meant idolatries, which were multiplied by the many people that served the Assyrian idols, or by their multiplying of idols, which probably they did by taking into the muster-roll of their gods those idols which the conquered nations worshipped: or whoredoms literally understood; for this sin undoubtedly did abound where wealth, luxury, ease, and long continuance of these, were to be found. <\/P> Well-favoured; the glory of their state and government, or the splendour of their idols, temples, and sacrifices, or the comeliness and beauty of the lewd and whorish women among them. <\/P> Witchcrafts; bewitching policies, and enchanting counsels, confederacies, and promised favours; or it may be literally taken for witchcrafts or necromancies, which sin abounded no doubt among the Assyrians. <\/P> Selleth; disposeth of them as imperiously and absolutely as men do slaves which they buy; or else, drawing them into the wars for pay, exposed them to slaughter by the enemies sword, as if they had bought their persons to sell their lives, that thereby their own countrymen and citizens might be spared and escape. Or <\/P> selleth, i.e. occasioneth them to abound in sin, for which God in his just judgment selleth them into the enemies hand. <\/P> Nations; whole kingdoms. <\/P> Whoredoms: see above. <\/P> And families through her witchcrafts: either it is an elegant illustration of the former passage, or perhaps it may intimate the seducing of some particular and eminent families to engage themselves in a hereditary and perpetual service to the Assyrian idols, or to witchcrafts, in which the devil imitated Gods institution, in taking a family to his service; so the chief families had the authority of ruling, and the burden of all idolatrous priesthood. Gr. Tholosun. de Rep. lib. 4. sect. 9, and lib. 8. c. 2. sect. 6,8. <\/P> <\/p>\n 4. Because of the multitude of thewhoredoms<\/B>This assigns the reason for Nineveh’s destruction. <\/P> of the well-favouredharlot<\/B>As Assyria was not a worshipper of the true God,”whoredoms” cannot mean, as in the case of Israel, apostasyto the worship of false gods; but, her harlot-like artifices<\/I>whereby she allured neighboring states so as to subject them toherself. As the unwary are allured by the “well-favoredharlot’s” looks, so Israel, Judah (for example, under Ahaz, who,calling to his aid Tiglath-pileser, was made tributary by him, 2Ki16:7-10<\/span>), and other nations, were tempted by the plausibleprofessions of Assyria, and by the lure of commerce (Rev 18:2<\/span>;Rev 18:3<\/span>), to trust her. <\/P> witchcrafts<\/B> (Isa 47:9<\/span>;Isa 47:12<\/span>). Alluding to the loveincantations whereby harlots tried to dement and ensnare youths;answering to the subtle machinations whereby Assyria attractednations to her. <\/P> selleth<\/B>deprives oftheir liberty; as slaves used to be sold:<\/I> and in otherproperty also sale<\/I> was a usual mode of transfer. MAURERunderstands it of depriving nations of their freedom, and literallyselling<\/I> them as slaves to distant peoples (Joe 3:2<\/span>;Joe 3:3<\/span>; Joe 3:6-8<\/span>).But elsewhere there is no evidence that the Assyrians did this. <\/P> families<\/B>peoples.<\/P><\/p>\n Because of the multitudes of the whoredoms of the wellfavoured harlot<\/strong>,…. Meaning Nineveh; which, as it was an ancient city, was a well built one; full of stately and beautiful buildings, the seat of the kings of Assyria, and the metropolis of the nation, and abounded with wealth and riches; perhaps here may be an allusion to the name of the city, and to the signification of it; for Nineveh may have its name from the beauty of it, and be read, in Hebrew, or , and may signify a beautiful or pleasant habitation; so Hillerus x and Cocceius y give the etymology of it; which agrees with its delightful situation on the banks of the river Tigris, and the stately edifices in it, as the king’s palace, and others; just as Zion is said to be “beautiful for situation, the joy of the whole earth”, Ps 48:2<\/span> and the epithet of “well favoured” well agrees with a harlot, whose beauty is engaging and ensnaring, as Lais, and others; particularly Semiramis, the wife of Ninus, from whom it is generally thought Nineveh had its name, was first a harlot, and one of exceeding beauty, who surpassed all others in it; on account of which she was beloved by the king of Assyria, and after a short time made his wife, and then he delivered the government of the kingdom to her z; yea, Sardanapalus the Last, and at this time the present king of the Assyrians, was very effeminate, used to dress himself in women’s clothes, imitate a woman’s voice, and paint his face, and even his whole body; and, by other tricks and enticements of harlots, made himself more lascivious, and behaved more lewdly, than any harlot a; in short, all the Assyrian women must be harlots, since they were obliged once in their lifetime to lie with a stranger in the temple of Venus, whom the Assyrians call Mylitta, as Herodotus b and Strabo c relate; to all which here may be an allusion: and particularly the inhabitants of this city had all the arts of address and insinuation to deceive others as harlots have; and both men and women very probably were given to whoredom and adultery in a literal sense as is generally the case where luxury and intemperance abound; and especially were grossly guilty of idolatry, which in Scripture is frequently expressed by whoredom and adultery; worshipping Bel, Nisroch and other deities and which was highly provoking to God; and therefore for these things, his judgements came upon them, before and after described:<\/p>\n the mistress of witchcrafts<\/strong>: thoroughly versed in such wicked and devilish practices, literally understood; see Isa 47:9<\/span> for the Assyrians, as well as the Babylonians and Chaldeans, were addicted to such diabolical arts, as appears from a passage in Theocritus d, which Grotius has also quoted; where one is represented saying that she kept in her box or chest very pernicious poisons, which she had learned from an Assyrian guest. The allusion seems to be to philtres, and other tricks used by harlots to besot young men, and bewitch and captivate them: likewise this city and its inhabitants were well versed in all the arts of flattery, deceit, and carnal policy; and in all the charms of wealth, riches, luxury, and sensuality, the pomp of superstition and idolatry, to draw in kingdoms and nations into subjection to them:<\/p>\n that selleth nations through her whoredoms, and families through her witchcrafts<\/strong>; enslaved whole kingdoms, and brought them under her power and dominion, to be her vassals; and was the instrument, not only of corporeal servitude, but of their selling themselves to work wickedness, by committing spiritual fornication or idolatry; into which multitudes were led by her influence and example, and particularly the kingdoms and families of Israel and Judah; see 2Ki 16:10<\/span>. In these whoredoms and witchcrafts, as well as in her bloodthirstiness, lies, and oppression, Nineveh was a type of the whore of Rome; see Re 17:1<\/span>.<\/p>\n x Onomastic. Sacr. p. 304, 431, 898. y Comment. in Jonam, c. 1. 2. z Diodor. Sicul. l. 2. p. 93. 107. Ed. Rhodoman. a Ibid. p. 109, 110. b Clio, sive. l. 1. c. 199. c Geograph. l. 16. p. 513. d Pharmaceutria, sive Idyll. 2. prope finem.<\/p>\n 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. <\/p>\n 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. <\/p>\n 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 כשף, casheph, means sorcery, and also juggling: we may then render כשפים, cashaphim, used here, juggleries, ( praestigias — sleights of hand.) 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.” <\/p>\n 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) (240) 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 pretense, 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.” <\/p>\n 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 — <\/p>\n (240) Practicas , used here evidently in a sense not classical, meaning the crafty tactics of politicians. The word practic, in English, was, at one time, used in a bad sense, signifying what was sly and artful, or crafty; and practice too was employed to designate a trick, or a stratagem. — Ed. <\/p>\n CAUSE OF THE CARNAGE . . . Nah. 3:4-7<\/span><\/p>\n RV . . . because of the multitude of the whoredoms of the well-favored harlot, the mistress of witchcrafts, that selleth nations through her whoredoms, and families through her witchcrafts. Behold, I am against thee, saith Jehovah of hosts, and I will uncover thy skirts upon thy face; and I will show 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 gazing-stock. 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? COMMENTS<\/strong><\/p>\n The cry of the modern social revolutionist is if there is a god, why does he not halt or prevent war? The paragraph before us deserves serious study in answer to this questioning. The God Who declares Himself against Nineveh has not changed in His righteous wrath upon wicked nations.<\/p>\n BECAUSE OF THE MULTITUDE OF WHOREDOMS . . . <\/span>Nah. 3:4<\/span><\/p>\n Here is a listing, brief and to the point, of the sins of Nineveh. No doubt the term whoredoms of the well-fovored harlot could be a literal description of the immorality of the Assyrian capital. Such corruption always preceeds the downfall of an empire, just as it now eats the fibre out of the strength of the United States.<\/p>\n However, it is more likely Nahum intends here the more profound harlotry that brought on war. Nineveh had courted neighboring nations with the design to ruin their liberties and property. The worship of Ashur was largely one of omens and exorcism. These Nahum calls witchcrafts. The world was pictured as full of a host of demons to be warded off by charms and long incantations.<\/p>\n I WILL UNCOVER . . . Nah. 3:5<\/span><\/p>\n The foreign policy of Assyria, as we have seen, was one of ambitious deceit. This stood first in the list of her harlotries. Now her proud pretentions are to be baffled by Jehovah. Her shame is discovered to her neighbor nations. Her vain hope of universal domination is first revealed and then dashed to pieces.<\/p>\n I WILL . . . SET THEE AS A GAZING STOCK . . . Nah. 3:6-7<\/span><\/p>\n That great city to which all nations had made court, with which they had coveted alliances, is made a laughing stock. No one is left to mourn the passing of Nineveh. Nahum takes delight in it and taunts her with an offer to hire mourners. One cannot but wonder if the Spirit Who inspired Nahums prophecy approved of the poets almost sadistic delight in the calamity that befell his enemies. I personally doubt it. More likely Gods attitude toward Jonah, when that prophet pouted because Nineveh had been spared, was the same toward Nahum. (Jon. 4:9<\/span> -ff) We do not know.<\/p>\n Chapter XIVQuestions<\/p>\n The Epitaph of Nineveh<\/p>\n 1.<\/p>\n Why does Nahum say Nineveh is full of lies?<\/p>\n 2.<\/p>\n In Nahums vision of fallen Nineveh, the silence is broken only by __________.<\/p>\n 3.<\/p>\n Discuss Nah. 3:4-7<\/span> in light of the modern question, If there is a God, why does He not halt or prevent war?<\/p>\n 4.<\/p>\n What are the sins of Nineveh as listed in this paragraph?<\/p>\n 5.<\/p>\n What is indicated by Nahums term witchcrafts?<\/p>\n 6.<\/p>\n How does God intend to make Nineveh a gazing stock?<\/p>\n 7.<\/p>\n Who are No-Amon, Karnak, Thebes?<\/p>\n 8.<\/p>\n Where did the sprinkling of exorcism first become confused with the immersion of Christian baptism? When did this occur?<\/p>\n 9.<\/p>\n Compare the fate of No-Amon with that of Nineveh.<\/p>\n 10.<\/p>\n Who defeated No-Amon in 674 B.C.?<\/p>\n 11.<\/p>\n Discuss Nahums question art thou better? as applied to modern America.<\/p>\n 12.<\/p>\n In what physical condition were the leaders of Nineveh when the Medes and Babylonians fell upon them?<\/p>\n 13.<\/p>\n What were all thy fortresses in Nah. 3:12-15<\/span>?<\/p>\n 14.<\/p>\n What is the irony of Nahums choice of vermin to illustrate the multitudes of Ninevehs defenders?<\/p>\n 15.<\/p>\n The destruction of the city of Nineveh was the mortal wound of __________.<\/p>\n 16.<\/p>\n How is Gods word in Nahum vindicated by history in the destruction of the Assyrian Empire?<\/p>\n (4-6) Because of the multitude.In the idolatry and superstition of Nineveh the prophet finds the cause of her destruction. Perversion of religious instinct is frequently denounced under the same figure in Scripture. Here, however, a more literal interpretation is possible, since there is reason to believe the religious rites of Assyria were characterised, like those of Babylon, by gross sensuality. According to Herod, i. 199, the Babylonian worship of Beltis or Mylitta was connected with a system of female prostitution, which was deemed most shameful even by the heathen historian. Compare also the Apocryphal Book of Bar. 6:43. The same deity was worshipped in Assyria. Professor Rawlinson writes: It would seem to follow almost as a matter of course that the worship of the same identical goddess in the adjoining country included a similar usage. It may be to this practice that the prophet Nahum alludes when he denounces Nineveh as a well-favoured harlot, the multitude of whose harlotries was notorious (Five Great Monarchies,<\/em> ii. 41).<\/p>\n Nah 3:4<\/span><\/em><\/strong>. <\/strong>That selleth nations<\/em><\/strong><\/strong> That hath deceived the nations. <\/em>As the violence and injustice of the Ninevites had been represented under the emblem of a lion, <\/em>the prophet here paints their irregularities, their idolatry and corruption, under the idea of a prostitute. <\/em>See Houbigant and Calmet. Those who understand the passage according to our translation, suppose, that by selling the nations, <\/em>the prophet means subduing them, or transferring the right of government to others; or, selling them as slaves to the same service, to imitate her prostitution and disorders. Compare 1Ki 20:25<\/span>. <\/span>Rom 7:14<\/span>. <\/p>\n Nah 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.<\/p>\n Ver. 4. Because of the multitude of the whoredoms of the wellfavoured harlot<\/strong> ] Specious, and therefore gracious with her paramours; of a fair countenance, but foul condition; like Aurelia Orestilla, that had beauty, but no good property, Cuius prater formam nihil unquam bonus laudavit<\/em> (Sallust.). Chrysippus called beauty the flower of virtue; but that is not generally true. Diogenes saw cause to say to some fair women in his time, O quam bona domus, sed malus hospes,<\/em> Here is a fair house, but an ill inhabitant. Nineveh is the well favoured harlot here spoken of; her very name signifieth a fair habitation. Jerome and others interpret it, she was indeed urbs formosa et famosa,<\/em> fair and famous, but foolish and filthy. Meretrix meretricissima; <\/em> she multiplied her whoredoms, both corporal and spiritual; for these are seldom sundered; as we see in that once well favoured, but now withered, whore of Rome, Rev 17:1<\/span> . Roma<\/em> inverted is amor<\/em> ; preposterous love, unnatural filthiness, is there as commonly practised as idolatry. And as a common harlot paints and decks herseff to please her lovers, so did Nineveh, so doth Rome in her pompous and men-pleasing worships. I have read of a lady in Paris, that when she saw the bravery of a procession to a saint she cried out, Oh, how fine is our religion beyond that of the Huguenots! And Sir Walter Raleigh was wont to say, that were he to choose a religion for fleshly liberty and lasciviousness, he would choose Popery, which is indeed an alluring, tempting, bewitching religion, none like it. <\/p>\n <\/p>\n The mistress of witchcrafts<\/strong> ] Harlots are many of them enchantresses; and have their philtra,<\/em> their love potions, wherewith to ensnare men, and to draw them on to lewdness, and to take away their hearts, Hos 4:11<\/span> . Athenaeus brings in Plato bewailing himself, that he was taken so much with a filthy harlot. And Aelian tells of a whore that boasted to Socrates that she could easily get followers from him, not he from her. Of Samson and Hercules (whom some think to have been the same) those two verses verified, <\/p>\n “ Nam potuit lenam, potuit superare leaenam:<\/p>\n Quem fera non potuit vincere; vicit hera. ”<\/p>\n<\/p>\n Think the same of idolatry also, and of those sorceries, whereby the purple whore hath deceived all nations, as St John (in allusion to this place) saith of her, Rev 18:23<\/span><\/em> ; for in that book of the Revelation the Holy Ghost borrows all the elegance and flowers in the story of the Old Testament, thereby to set out the story of the New in succeeding ages. <\/p>\n <\/em><\/p>\n <\/p>\n That selleth nations through her whoredoms<\/em><\/strong> ] Maketh prize of them, as those impostors did, 2Ti 3:6<\/span><\/em> , and then make sale of them as her slaves, 2Pe 2:3<\/span><\/em> , or otherwise use them at her pleasure, as homely as the whore of Babylon now doth those her slaves and souls of men, Rev 18:13<\/span><\/em> , whom she sits upon, even upon peoples, nations, multitudes, and tongues, Rev 17:15<\/span><\/em> , tyrannizing over their consciences, and appointing them to very mean offices, as that posture of hers, in sitting upon them, seemeth to import.<\/p>\n Because, &c. Note the Structure, which shows that here, in the member “4-7”, we have the cause, corresponding with “Nah 2:13”. <\/p>\n whoredoms = idolatries. <\/p>\n the mistress of witchcrafts. Reference to Pentateuch (Exo 22:18. Deu 18:10). <\/p>\n witchcrafts = sorceries. Compare Isa 47:9. <\/p>\n Nah 3:4-7<\/p>\n CAUSE OF THE CARNAGE . . . Nah 3:4-7<\/p>\n The cry of the modern social revolutionist is if there is a god, why does he not halt or prevent war? The paragraph before us deserves serious study in answer to this questioning. The God Who declares Himself against Nineveh has not changed in His righteous wrath upon wicked nations.<\/p>\n BECAUSE OF THE MULTITUDE OF WHOREDOMS . . . Nah 3:4<\/p>\n Here is a listing, brief and to the point, of the sins of Nineveh. No doubt the term whoredoms of the well-fovored harlot could be a literal description of the immorality of the Assyrian capital. Such corruption always preceeds the downfall of an empire, just as it now eats the fibre out of the strength of the United States. However, it is more likely Nahum intends here the more profound harlotry that brought on war. Nineveh had courted neighboring nations with the design to ruin their liberties and property.<\/p>\n Nor must we omit from the multitude of her whoredoms her mystery religion. (See chapter on Baal worship.) In her heyday, Assyria was one of the most brutal empires ever to cross the pages of history. Will Durant points out that her religion did nothing to modify this tendancy to violence. Ashur was the name of the national version of the sun god. He was warlike, merciless and was believed to take a divine satisfaction in the sacrifice of captured enemies before his shrine. The worship of Ashur was largely one of omens and exorcism. These Nahum calls witchcrafts. The world was pictured as full of a host of demons to be warded off by charms and long incantations. <\/p>\n Zerr: Nah 3:4 sets forth the evils for which the Lord decreed this awful fate for Nineveh and the nation. Literal whoredom was doubtless practiced there, but the term is also used to mean the abominable evils or idolatry. This would include various kinds of traffic such as witchcraft, by which outside people were defrauded out of their belongings and other rights.<\/p>\n I WILL UNCOVER . . . Nah 3:5<\/p>\n The foreign policy of Assyria, as we have seen, was one of ambitious deceit. This stood first in the list of her harlotries. Now her proud pretentions are to be baffled by Jehovah. Her shame is discovered to her neighbor nations. Her vain hope of universal domination is first revealed and then dashed to pieces. <\/p>\n Zerr: 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 Nah 3:5. 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.<\/p>\n I WILL . . . SET THEE AS A GAZING STOCK . . . Nah 3:6-7<\/p>\n That great city to which all nations had made court, with which they had coveted alliances, is made a laughing stock. Abominable filth and vileness is always the aftermath of war. I can still smell the stench of death in the blasted rubble of European cities during World War II. The disease which rises from such putridity causes many to flee . . . and to marvel at the destruction of Nineveh.<\/p>\n No one is left to mourn the passing of Nineveh. Nahum takes delight in it and taunts her with an offer to hire mourners. One cannot but wonder if the Spirit Who inspired Nahums prophecy approved of the poets almost sadistic delight in the calamity that befell his enemies. I personally doubt it. More likely Gods attitude toward Jonah, when that prophet pouted because Nineveh had been spared, was the same toward Nahum. (Jon 4:9 -ff) We do not know. <\/p>\n Zerr: The filth (Nah 3:6) is figurative and refers to the insults and shame that would be cast upon Nineveh by the nations. Make thee vile means to expose the City so that her true condition could be seen and she would be known to be vile. Nah 3:7 means the same as Nah 2:10.<\/p>\n Questions<\/p>\n The Epitaph of Nineveh<\/p>\n 1. Why does Nahum say Nineveh is full of lies?<\/p>\n 2. In Nahums vision of fallen Nineveh, the silence is broken only by __________.<\/p>\n 3. Discuss Nah 3:4-7 in light of the modern question, If there is a God, why does He not halt or prevent war?<\/p>\n 4. What are the sins of Nineveh as listed in this paragraph?<\/p>\n 5. What is indicated by Nahums term witchcrafts?<\/p>\n 6. How does God intend to make Nineveh a gazing stock?<\/p>\n 7. Who are No-Amon, Karnak, Thebes?<\/p>\n 8. Where did the sprinkling of exorcism first become confused with the immersion of Christian baptism? When did this occur?<\/p>\n 9. Compare the fate of No-Amon with that of Nineveh.<\/p>\n 10. Who defeated No-Amon in 674 B.C.?<\/p>\n 11. Discuss Nahums question art thou better? as applied to modern America.<\/p>\n 12. In what physical condition were the leaders of Nineveh when the Medes and Babylonians fell upon them?<\/p>\n 13. What were all thy fortresses in Nah 3:12-15?<\/p>\n 14. What is the irony of Nahums choice of vermin to illustrate the multitudes of Ninevehs defenders?<\/p>\n 15. The destruction of the city of Nineveh was the mortal wound of __________.<\/p>\n 16. How is Gods word in Nahum vindicated by history in the destruction of the Assyrian Empire?<\/p>\n the mistress: Isa 23:15-17, Isa 47:9, Isa 47:12, Isa 47:13, Rev 17:1-5, Rev 18:2, Rev 18:3, Rev 18:9, Rev 18:23 <\/p>\n Reciprocal: 2Ki 9:22 – the whoredoms Pro 11:22 – a jewel Isa 23:17 – shall commit Eze 16:35 – O harlot Amo 3:2 – all Nah 1:14 – I will make<\/p>\n Nah 3:4. This verse sets forth the evils for which the Lord decreed this awful fate for Nineveh and the nation. Literal whoredom was doubtless practiced there, but the term is also used to mean the abominable evils or idolatry. This would Include various kinds of traffic such as witchcraft, by which outside people were defrauded out of their belongings and other rights.<\/p>\n Nah 3:4. Because of the multitude, &c. That is, this judgment is executed upon Nineveh because of the multitude of her whoredoms, by which idolatrous rites seem to be meant, for they are generally called whoredoms in the Scripture. Nineveh is called a well-favoured harlot, because, by her example and influence, she drew in other places to practise the same idolatries and other vices of which she was guilty. That selleth nations through her whoredoms That makes whole nations a prey to their enemies, by encouraging them to worship idols, and thereby exposing themselves to the wrath of God: or by teaching them the arts of softness and effeminacy, and so rendering them weak and defenceless. As the violence and injustice of the Ninevites had been represented under the emblem of a lion, the prophet here paints their irregularities, their idolatry, and corruption, under the idea of a prostitute enticing men to commit lewdness.<\/p>\n 3:4 Because of the multitude of the whoredoms of the wellfavoured {c} harlot, the mistress of witchcrafts, that selleth nations through her whoredoms, and families through her witchcrafts.<\/p>\n (c) He compares Nineveh to a harlot, who by her beauty and subtilty entices young men, and brings them to destruction.<\/p>\n This devastation was coming on Nineveh because of her wickedness. She had played the harlot often by luring unsuspecting nations and then harming them. For example, King Ahaz had been attracted to Assyria and had appealed for her to come help Judah (2Ki 16:7-18), but when she did, years later, she came to destroy rather than assist (cf. Isa 36:16-17). The Ninevites were also practitioners of sorcery; they appealed to the spirit world for power to determine and control their destiny and that of their victims. The pagan worship of the Assyrians involved occultism, sexual perversion, and human degradation. Assyria had lured other nations, then, with immoral attractions and magical arts. These practices resulted in the enslavement of many nations and people groups; Nineveh sold them into slavery.<\/p>\n Because of the multitude of the whoredoms of the well favored harlot, the mistress of witchcrafts, that selleth nations through her whoredoms, and families through her witchcrafts. 4. multitude of the whoredoms ] The phrase “whoredom” when used of Israel meant, first, infidelity to Jehovah, God of Israel, by serving other gods; then it was … Continue reading “Exegetical and Hermeneutical Commentary of Nahum 3:4”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22727","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22727","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22727"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22727\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22727"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22727"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22727"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
LXX . . . because of the abundance of fornication: she is a fair harlot, and well-favoured, skilled in sorcery, that sells the nations by her fornication and peoples by her sorceries. Behold, I am against thee, saith the Lord God Almighty, and I will uncover thy skirts in thy presence, and I will shew thy nations thy shame, and the kingdoms thy disgrace. And I will cast abominable filth upon thee according to thine unclean ways, and will make thee a public example. And it shall be that every one that sees thee shall go down from thee, and shall say, Wretched Nineve! who shall lament for her? whence shall I seek comfort for her?<\/p>\n
Nor must we omit from the multitude of her whoredoms her mystery religion. (See chapter on Baal worship.) In her heyday, Assyria was one of the most brutal empires ever to cross the pages of history. Will Durant points out that her religion did nothing to modify this tendancy to violence. Ashur was the name of the national version of the sun god. He was warlike, merciless and was believed to take a divine satisfaction in the sacrifice of captured enemies before his shrine.<\/p>\n
Abominable filth and vileness is always the aftermath of war. I can still smell the stench of death in the blasted rubble of European cities during World War II. The disease which rises from such putridity causes many to flee . . . and to marvel at the destruction of Nineveh.<\/p>\nFuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"