Some interpreters so consider this verse also, as though the Prophet had said, that the calamity of the chosen people would not be a destruction, as God would observe some moderation and keep within certain limits. The unbelieving, we know, immediately exult, whenever the children of God are oppressed by adverse things, as though it were all over with the Church. Hence the Prophet here, according to these interpreters, meets and checks this sort of petulance, What imagine ye 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: for the kingdom of Israel had been twice afflicted: for, first, four tribes had been led away, and then the whole kingdom had been overturned. As then one calamity had been inflicted by Shalmanezar, and another by Tiglathpilezar, they suppose that there is here an implied comparison, as though the Prophet said, "God will spare the kingdom of Judah, and will not repeat his vengeance, as it happened to the kingdom of Israel." But this meaning is forced and too far-fetched. The Prophet then, I doubt not, continues here his discourse, and denounces perpetual ruin on the enemies of the Church. He says first, What imagine ye against Jehovah? He exults over the Assyrians, because they thought that they had to do only with mortals, and also with a mean people, and now worn out by many misfortunes. For we know that the kingdom of Judah had been weakened by many wars before the Assyrians made an irruption into the land: they had suffered two severe and grievous attacks from their neighbors, the king of Israel and the king of Syria; for then it was that they made the Assyrians their confederates. When therefore the Assyrians came against Judea, they thought that they would have no trouble in obtaining victory, as they engaged in war with an insignificant people, and as we have said, 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 imagine ye against Jehovah? as though he said, "Know ye not that this people are under the care and protection of God? Ye cannot then attack the kingdom of Judah without having God as your opponent. As 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 know not 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, -- that they devise their counsels, and make efforts against God, and assail him; for he takes us under his protection for this end, that whenever we are injured, he may stand in the middle 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 turned to this meaning, -- that God does not punish men twice nor exceed moderation in his wrath: but this is wholly foreign to the mind of the Prophet. 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 thus simply interpret the words of the Prophet, -- that God can with one onset, when it seems good to him, so destroy his enemies, that there will be no need of striving with them the 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 wasting will be entire. There will be no distress again or the second time; for it will be all over with the enemies of God; not that God observes always the same rule when he punishes his enemies, nor does Nahum here prescribe any general rule; but he simply means, that God, whenever it pleases him, instantly destroys his enemies. He afterwards adds --

The prophet had in few words summed up the close of Nineveh; he now upbraids them with the sin, which should bring it upon them, and foretells the destruction of Sennacherib. Nineveh had, before this, been the instrument of chastising Israel and Judah. Now, the capture of Samaria, which had cast off God, deceived and emboldened it. Its king thought that this was the might of his own arm; and likened the Lord of heaven and earth to the idols of the pagan, and said, "Who are they among all the gods of the countries, that have delivered their country out of mine hand, that the Lord should deliver Jerusalem out of mine hand?" 2-Kings 18:35. He sent "to reproach the living God" 2-Kings 19:16 and "defied the Holy One of Israel" (see 2 Kings 19:15-34). His blasphemy was his destruction. It was a war, not simply of ambition, or covetousness, but directly against the power and worship of God.
"What will ye so mightily devise" , "imagine against the Lord?" He Himself, by Himself, is already "making an utter end." It is in store; the Angel is ready to smite. Idle are man's devices, when the Lord doeth. "Take counsel together, and it shall come to nought; speak the word, and it shall not stand: for God is with us" Isaiah 8:10. While the rich man was speaking comfort to his soul as to future years, God was making an utter end. "Thou fool, this night shall thy soul be required of thee."
Affliction shall not rise up the second time - Others have understood this, "affliction shall not rise up the second time," but shall destroy at once, utterly and finally (compare 1-Samuel 26:8; 2-Samuel 20:10): but:
(1) the idiom there, "he did not repeat to him," as we say, "he did not repeat the blow" is quite different;
(2) it is said "affliction shall not rise up," itself, as if it could not. The causative of the idiom occurs in 2-Samuel 12:11, "lo, I will cause evil to rise up against thee;" as he says afterward, "Though I have afflicted thee, I will afflict thee no more" Nahum 1:12. "God," He had said, "is good for a refuge in the day of affliction;" now, personifying that affliction, he says, that it should be so utterly broken, that it should rise up no more to vex them, as when a serpent's head is, not wounded only but, crushed and trampled underfoot, so that it cannot again lift itself up. The promises of God are conditioned by our not falling back into sin. He saith to Nineveh, "God will not deliver Judah to thee, as He delivered the ten tribes and Samaria." Judah repented under Hezekiah, and He not only delivered it from Sennacherib, but never afflicted them again through Assyria. Renewal of sin brings renewal or deepening of punishment. The new and more grievous sins under Manasseh were punished, not through Assyria but through the Chaldeans.
The words have passed into a maxim, "God will not punish the same thing twice," not in this world and the world to come, i. e., not if repented of. For of the impenitent it is said, "destroy them with a double destruction" Jeremiah 17:18. Chastisement here is a token of God's mercy; the absence of it, or prosperous sin, of perdition; but if any refuse to be corrected, the chastisement of this life is but the beginning of unending torments.

Affliction shall not rise up the second time - There shall be no need to repeat the judgment; with one blow God will make a full end of the business.

What do ye (k) imagine against the LORD? he will make an utter end: affliction shall not rise up the second time.
(k) He shows that the undertakings of the Assyrians against Judah and the Church were against God, and therefore he would so destroy them the first time, that he would not need to return the second time.

What do ye imagine against the Lord?.... O ye Ninevites or Assyrians; do you think you can frustrate the designs of the Lord, resist his power, and hinder him from executing what he has threatened and has determined to do? or what mischief is it you devise against his people, which is the same as against himself? can you believe that you shall prosper and succeed, and your schemes be carried into execution, when he, the all wise and all powerful Being, opposes you?
he will make an utter end; of you, as before declared, and will save his people; which may be depended on will certainly be the case:
affliction shall not rise up the second time; either this should be the last effort the Assyrians would make upon the Jews, which they made under Sennacherib, and this the last time they would afflict them; or rather their own destruction should be so complete that there would be no need to repeat the stroke, or give another blow; the business would be done at once. This seems to contradict a notion of some historians and chronologers, who suppose that Nineveh was destroyed at two different times, and by different persons of the same nations; and so the whole Assyrian empire was twice ruined, which is not likely in itself, and seems contrary to this passage; for though some ascribe it to Arbaces the Mede, and Belesis the Babylonian as Diodorus Siculus (e); and others to Cyaxares the Mede as Herodotus (f), and to Nebuchadnezzar the first, or Nabopolassar the Babylonian in a later period; so Tobit (g) says it was taken by Nebuchadnezzar and Ahasuerus, the same with the Cyaxares of Herodotus; yet all seem to agree that it was taken by the conjunct forces of the Medes and Babylonians; and there are some things similar (h) in all these accounts, which show that there was but one destruction of Nineveh, and of the Assyrian empire.
(e) Bibliothec. l. 2. p. 110, 111. (f) L. 1. sive Clio, c. 106. (g) Tobit 14:15. (h) See the Universal History, vol. 4. c. 8. sect. 5. & vol. 5. p. 22. Margin, & Nicolai Abrami Pharus Vet. Test. l. 6. c. 19. p. 165.

There is a great deal plotted against the Lord by the gates of hell, and against his kingdom in the world; but it will prove in vain. With some sinners God makes quick despatch; and one way or other, he will make an utter end of all his enemies. Though they are quiet, and many very secure, and not in fear, they shall be cut down as grass and corn, when the destroying angel passes through. God would hereby work great deliverance for his own people. But those who make themselves vile by scandalous sins, God will make vile by shameful punishments. The tidings of this great deliverance shall be welcomed with abundant joy. These words are applied to the great redemption wrought out by our Lord Jesus and the everlasting gospel, Romans 10:15. Christ's ministers are messengers of good tidings, that preach peace by Jesus Christ. How welcome to those who see their misery and danger by sin! And the promise they made in the day of trouble must be made good. Let us be thankful for God's ordinances, and gladly attend them. Let us look forward with cheerful hope to a world where the wicked never can enter, and sin and temptation will no more be known.

What do ye imagine against the Lord?--abrupt address to the Assyrians. How mad is your attempt, O Assyrians, to resist so powerful a God! What can ye do against such an adversary, successful though ye have been against all other adversaries? Ye imagine ye have to do merely with mortals and with a weak people, and that so you will gain an easy victory; but you have to encounter God, the protector of His people. Parallel to Isaiah 37:23-29; compare Psalm 1:1.
he will make an utter end--The utter overthrow of Sennacherib's host, soon about to take place, is an earnest of the "utter end" of Nineveh itself.
affliction shall not rise up the second time--Judah's "affliction" caused by the invasion shall never rise again. So Nahum 1:12. But CALVIN takes the "affliction" to be that of Assyria: "There will be no need of His inflicting on you a second blow: He will make an utter end of you once for all" (1-Samuel 3:12; 1-Samuel 26:8; 2-Samuel 20:10). If so, this verse, in contrast to Nahum 1:12, will express, Affliction shall visit the Assyrian no more, in a sense very different from that in which God will afflict Judah no more. In the Assyrian's case, because the blow will be fatally final; the latter, because God will make lasting blessedness in Judah's case succeed temporary chastisement. But it seems simpler to refer "affliction" here, as in Nahum 1:12, to Judah; indeed destruction, rather than affliction, applies to the Assyrian.

The reason for all this is assigned in Nahum 1:9. Nahum 1:9. "What think ye of Jehovah? He makes an end; the affliction will not arise twice. Nahum 1:10. For though they be twisted together like thorns, and as if intoxicated with their wine, they shall be devoured like dry stubble. Nahum 1:11. From thee has one come out, who meditated evil against Jehovah, who advised worthlessness." The question in Nahum 1:9 is not addressed to the enemy, viz., the Assyrians, as very many commentators suppose: "What do ye meditate against Jehovah?" For although châshabh 'el is used in Hosea 7:15 for a hostile device with regard to Jehovah, the supposition that 'el is used here for ‛al, according to a later usage of the language, is precluded by the fact that חשׁב על is actually used in this sense in Nahum 1:11. Moreover, the last clause does not suit this view of the question. The word, "the affliction will not stand up, or not rise up a second time," cannot refer to the Assyrians, or mean that the infliction of a second judgment upon Nineveh will be unnecessary, because the city will utterly fall to the ground in the first judgment, and completely vanish from the earth (Hitzig). For צרה points back to בּיום צרה, and therefore must be the calamity which has fallen upon Judah, or upon those who trust in the Lord, on the part of Nineveh or Asshur (Marck, Maurer, and Strauss). This is confirmed by Nahum 1:11 and Nahum 1:15, where this thought is definitely expressed. Consequently the question, "What think ye with regard to Jehovah?" can only be addressed to the Judaeans, and must mean, "Do ye think that Jehovah cannot or will not fulfil His threat upon Nineveh?" (Cyr., Marck, Strauss). The prophet addresses these words to the anxious minds, which were afraid of fresh invasions on the part of the Assyrians. To strengthen their confidence, he answers the question proposed, by repeating the thought expressed in Nahum 1:8. He (Jehovah) is making an end, sc. of the enemy of His people; and he gives a further reason for this in Nahum 1:10. The participial clauses עד סירים to סבוּאים are to be taken conditionally: are (or were) they even twisted like thorns. עד סירים, to thorns = as thorns (עד is given correctly by J. H. Michaelis: eo usque ut spinas perplexitate aequent; compare Ewald, 219). The comparison of the enemy to thorns expresses "firmatum callidumque nocendi studium" (Marck), and has been well explained by Ewald thus: "crisp, crafty, and cunning; so that one would rather not go near them, or have anything to do with them" (cf. 2-Samuel 23:6 and Micah 7:4). כּסבאם סבוּאים, not "wetted like their wet" (Hitzig), nor "as it were drowned in wine, so that fire can do no more harm to them than to anything else that is wet" (Ewald); for סבא neither means to wet nor to drown, but to drink, to carouse; and סבוּא means drunken, intoxicated. סבא is strong unmixed wine (see Delitzsch on Isaiah 1:22). "Their wine" is the wine which they are accustomed to drink. The simile expresses the audacity and hardiness with which the Assyrians regarded themselves as invincible, and applies very well to the gluttony and revelry which prevailed at the Assyrian court; even if the account given by Diod. Sic. (ii. 26), that when Sardanapalus had three times defeated the enemy besieging Nineveh, in his great confidence in his own good fortune, he ordered a drinking carousal, in the midst of which the enemy, who had been made acquainted with the fact, made a fresh attack, and conquered Nineveh, rests upon a legendary dressing up of the facts. אכּלוּ, devoured by fire, is a figure signifying utter destruction; and the perfect is prophetic, denoting what will certainly take place. Like dry stubble: cf. Isaiah 5:24; Isaiah 47:14, and Joel 2:5. מלא is not to be taken, as Ewald supposes (279, a), as strengthening יבשׁ, "fully dry," but is to be connected with the verb adverbially, and is simply placed at the end of the sentence for the sake of emphasis (Ges., Maurer, and Strauss). This will be the end of the Assyrians, because he who meditates evil against Jehovah has come forth out of Nineveh. In ממּך Nineveh is addressed, the representative of the imperial power of Assyria, which set itself to destroy the Israelitish kingdom of God. It might indeed be objected to this explanation of the verse, that the words in Nahum 1:12 and Nahum 1:13 are addressed to Zion or Judah, whereas Nineveh or Asshur is spoken of both in what precedes (Nahum 1:8 and Nahum 1:10) and in what follows (Nahum 1:12) in the third person. On this ground Hoelem. and Strauss refer ממּך also to Judah, and adopt this explanation: "from thee (Judah) will the enemy who has hitherto oppressed thee have gone away" (taking יצא as fut. exact., and יצא מן as in Isaiah 49:17). But this view does not suit the context. After the utter destruction of the enemy has been predicted in Nahum 1:10, we do not expect to find the statement that it will have gone away from Judah, especially as there is nothing said in what precedes about any invasion of Judah. The meditation of evil against Jehovah refers to the design of the Assyrian conquerors to destroy the kingdom of God in Israel, as the Assyrian himself declares in the blasphemous words which Isaiah puts into the mouth of Rabshakeh (Isaiah 36:14-20), to show the wicked pride of the enemy. This address merely expresses the feeling cherished at all times by the power of the world towards the kingdom of God. It is in the plans devised for carrying this feeling into action that the יעץ בּליּעל, the advising of worthlessness, consists. This is the only meaning that בּליּעל has, not that of destruction.

Against the Lord - What you imagine or design against his people, ye design against him? Make an utter end - He will bring you to utter desolation.