John Calvin Commentary Nahum 1:9

"What do ye devise against Jehovah? he will make a full end; affliction shall not rise up the second time." — Nahum 1:9 (ASV)

Some interpreters also consider this verse in this way, as though the Prophet had said that the calamity of the chosen people would not be a complete destruction, because God would observe some moderation and keep within certain limits. We know that the unbelieving immediately exult whenever the children of God are oppressed by adversity, as though it were all over for the Church.

Therefore, according to these interpreters, the Prophet here confronts and checks this kind of insolence: What do you imagine against God? He will indeed afflict His Church, but He will not repeat her troubles, for He will be satisfied with one affliction. They also think that the kingdom of Judah is here compared with the kingdom of Israel, because the kingdom of Israel had been afflicted twice: first, four tribes had been led away, and then the whole kingdom had been overturned.

Since, then, one calamity had been inflicted by Shalmaneser, and another by Tiglath-Pileser, they suppose that there is an implied comparison here, as though the Prophet said, “God will spare the kingdom of Judah and will not repeat His vengeance, as happened to the kingdom of Israel.” But this meaning is forced and too far-fetched.

The Prophet then, I have no doubt, continues his discourse here and denounces perpetual ruin on the enemies of the Church. He says first, What do you imagine against Jehovah? He exults over the Assyrians because they thought they were dealing only with mortals, and also with an insignificant people, now worn out by many misfortunes.

For we know that the kingdom of Judah had been weakened by many wars before the Assyrians invaded the land; they had suffered two severe and grievous attacks from their neighbors, the king of Israel and the king of Syria, for it was then that they made the Assyrians their allies.

Therefore, when the Assyrians came against Judea, they thought they would have no trouble obtaining victory, as they were engaging in war with an insignificant people and, as we have said, a people worn out by evils. But the Prophet shows here that the war was with the living God, and not with men, as they falsely thought.

What then do you imagine against Jehovah? It is as though he said, “Do you not know that this people are under the care and protection of God? You cannot then attack the kingdom of Judah without having God as your opponent. Since it is certain that this people are defended by a divine power, there is no reason for you to think that you will be victorious.” At the same time, I do not know why the Prophet’s words should be confined to the tribe of Judah, since the purpose was to comfort the Israelites as well as the Jews.

Now this is a very useful doctrine, for the Prophet teaches us in general that the ungodly, whenever they harass the Church, not only do wrong to men but also fight with God Himself. For He so connects us with Himself that all who hurt us touch the apple of His eye, as He declares in another place (Zechariah 2:8).

We may then gather invaluable comfort from these words, for we can fully and boldly set up this shield against our enemies—namely, that they devise their counsels and make efforts against God, and assail Him. For He takes us under His protection for this purpose, that whenever we are injured, He may stand in our midst as our defender. This is one thing.

Now in the second clause he adds that He will make a complete end: Rise up again shall not distress. That is, God is able to reduce you to nothing, so that there will be no need to assail you the second time. This passage, we know, has been interpreted to mean that God does not punish men twice nor exceed moderation in His wrath, but this is entirely foreign to the Prophet’s meaning.

I have also said already that I do not approve of what others have said, who apply this passage to the Church and especially to the kingdom of Judah. For I interpret the Prophet’s words simply in this way: that God can with one attack, when it seems good to Him, so destroy His enemies that there will be no need of striving with them a second time: Il n’y faudra plus retourner, as we say in our language.

God then will make a full end; that is, He will be able in one moment to demolish His enemies, and the ruin will be complete; that is, the devastation will be entire. There will be no distress again or a second time, for it will be all over for the enemies of God.

This is not to say that God always observes the same rule when He punishes His enemies, nor does Nahum here prescribe any general rule. Rather, he simply means that God, whenever it pleases Him, instantly destroys His enemies. He afterwards adds—