John Calvin Commentary Nahum 1:12

"Thus saith Jehovah: Though they be in full strength, and likewise many, even so shall they be cut down, and he shall pass away. Though I have afflicted thee, I will afflict thee no more." — Nahum 1:12 (ASV)

The Prophet here pursues the same subject but expresses more clearly what might have been doubtful: that whatever strength there might be in the Assyrians, it could not resist the coming of God’s vengeance. For thus says Jehovah, Though they are quiet and also strong, etc. I cannot finish this subject now, but I will only say this: the Prophet indicates that though Nineveh promised itself a tranquil state because it was well fortified and had a wide and large extent of empire, yet this your peace, he says, or this your confidence and security, will not be an obstacle to God’s hand reaching you. Though, then, they are many or strong, etc.; for we can render רבים, rebim, strong as well as many, but either would suit this place, for we understand the Prophet’s meaning to be that all God’s enemies would be cut off, however secure they might be while depending on their own strength and fortresses. More on this tomorrow.

Prayer:

Grant, Almighty God, that since you see your enemies today raging with cruel, indeed, with diabolical fury against your Church, we may find you to be the same as the faithful in all former ages found you: a defender of the safety of those who truly, and with a sincere heart, called on you and sought you in extreme necessity. May you, today, stretch out your hand and so restrain the fury which you see is against all your servants and your children. May the wicked at last truly find, even to their ruin, that they are not fighting with miserable mortals, disheartened and without defense, but with your ineffable power. May they be confounded, though they remain unashamed. And however they may clamor against you and your invincible hand, may they yet become an example and a clear demonstration that you are not only faithful in your promises but also armed with power, by which you can carry out whatever you have promised concerning the preservation of your Church, until you at last gather us into that blessed rest, which has been provided for us by the blood of your Son. Amen.

[Exposition continues from previous day's lecture]

We stated yesterday what the Prophet meant by these words: that though the Assyrians were quiet and many, they would yet be suddenly cut off by the Lord. He clearly indicates that the wicked are never so fortified by their own forces or by the help of others that the Lord cannot, without any difficulty, destroy them.

As to the words, some connect the particle כן, can, with what he had said, “Though they are quiet,” and give this version, “Though they are quiet and in like manner many, that is, though they are secure, thinking themselves safe from all danger, and so also trust in their own number, yet they will be removed.” But the repetition of כן in Hebrew is common, and the sentence may be thus explained: Though they are quiet, and however many they may be, yet in this way they will be removed.

וכן וכן, ucan ucan, that is, “As they are many, so also the many will be destroyed.” Regarding the verb גוז, guz (though some, incorrectly, derive it from גזז, gezaz), I take it to mean removing from the midst, or destroying. It properly means in Hebrew to remove to a distance, though almost all interpreters render it, “They are shorn,” which ought rather to be, “They will be shorn.” Both the verbs, גוז, guz, as well as גזז, gizaz, mean to clip or shear. But as the other meaning better suits the form of the Prophet’s discourse, I do not hesitate to render it thus: “They will be taken away,” or destroyed.

What the Prophet next adds, ועבר, uober, “and he will pass,” is applied by some to the angel by whom Sennacherib’s army was destroyed. Others think that a temporary pestilence is meant, as if he had said that it would only pass through. But the Prophet seems to refer to a former clause, where he said that God would suddenly destroy the Assyrians as it were with a sudden and unexpected flood. This, then, is the most suitable meaning: that however much the Assyrians excelled in numbers and in strength, they would still be suddenly destroyed, for the Lord would pass through; that is, the Lord would by one assault reduce them to nothing.

Then it follows, Though (literally, and) I have afflicted you, I will afflict you no more. But this sentence must be rendered thus: ‘Though I have afflicted you, I will not afflict you any more.’ The Prophet addresses a doubt which might have taken hold of the perplexed minds of the faithful, for they saw that God had, until now, been angry with them.

They might then have succumbed to their griefs if it had not been added that they had indeed been afflicted for a time, but that God would now put an end to His severity, as He would no longer afflict them. It is indeed certain that they were often afflicted afterwards, but this statement ought to be confined to what the Assyrians had done.

For we know that our Prophet directed his predictions chiefly against that monarchy. Then the monarchy of Babylon succeeded, but it was necessary for Nineveh to be overthrown first, and for the government to be transferred to the Chaldeans, so that the Israelites, as well as the Jews, might know that that monarchy had been overthrown because it rebelled against God Himself by oppressing His own people.

So now we perceive the Prophet's intention: after having threatened the Assyrians, he now turns his discourse to the Israelites, Though I have afflicted you, I will no more afflict you; that is, there is no reason for the faithful to despair because they have until now been severely treated by God. Let them on the contrary remember that these chastisements are temporary, and that God’s displeasure with His elect people and His Church is such that He observes moderation, for this must always be fulfilled:

In the moment of my indignation I struck you;
but I will show you perpetual mercies, (Isaiah 54:8).

This promise was given once to the Church, and it is now in force and will be in force to the end of the world. Thus we see that the Prophet countered a potential doubt, so that the faithful would not think there was no hope for them because they had found God so severe toward them; for he says that God was satisfied with the punishment He had inflicted and that He would no longer afflict His people.