The Prophet shows here more clearly, that when the empire of Nineveh should be scattered, it would be an incurable evil, that every hope of a remedy would be taken away. Though the wicked cannot escape calamity, yet they harbor false expectations, and think that they can in a short time gather new strength. Hence, in order to take from them this hope, the Prophet says, that there would be no contraction of the fracture. ¹ And this is a striking similitude; for he compares the ruin of Nineveh to a wound which cannot be seamed and healed. There is then no contraction; some render it, a wrinkle, but improperly. There is then no contraction: and he adds, Thy stroke is full of pain; ² that is, the pain of thy stroke cannot be allayed. This is one thing, -- that the ruin of Nineveh would be irreparable.

Then he says, Whosoever shall hear the report, shall strike the hand on thy account. Many give this rendering, They shall clap the hand over thee, or with the hands; and they think that the singular is put for the plural number. But as in Hebrew to strike the hand is a token of consent, it would not be unsuitable to say, that the Prophet means, that wherever the report of this calamity would be heard, all would express their approbation, "See, God has at length proved himself to be the just avenger of so much wickedness." To strike the hand is said to be done by those who make an agreements or when any one pledges himself for another. ³ As then in giving pledges, and in other compacts, men are said to strike the hand; so also all shall thus give their assent to God's judgment in this case, "O how rightly is this done! O how justly has God punished these tyrants, these plunderers." They will then strike the hand on thy account; that is, "This thy ruin will be approved;" as though he said, "Not only before God art thou, Nineveh, accursed, but also according to the consent of all nations." And thus he intimates, that Nineveh would perish in the greatest dishonor and disgrace. It sometimes happens that an empire falls, and all bewail the event: but God here declares, that he would not be satisfied with the simple destruction of the city Nineveh without adding to it a public infamy, so that all might acknowledge that it happened through his righteous judgment.

He afterwards adds, For upon whom has not thy wickedness passed continually? This is a confirmation of the last clause; and this reason will suit both the views which have been given. If we take the striking of the hand for approbation, this reason will be suitable. -- How? For all nations will rejoice at thy destruction, because there is no nation which thou hast not in many ways injured. So also, in token of their joy, all will congratulate themselves, as though they were made free; or they will clap their hands, that is, acknowledge that thou hast been destroyed by the judgment of God, because all had experienced how unjustly and tyrannically thou hast ruled. As then thy wickedness has been like a deluge, and hast nearly consumed all the earth, all will clap or shake their hands at thy ruin.

And he says, continually, to show that God's forbearance had been long exercised. Hence, also, it appears, that the Assyrians were inexcusable, because, when God indulgently spared them, they did not repent, but pursued their wicked ways for a long course of time. As then to their sinful licentiousness they added perverseness, every excuse was removed. But the Prophet does, at the same time, remind the Israelites, that there was no reason for them to be cast down in their minds, because God did not immediately execute punishment; for by the word dymt, tamid, he insinuates, that God would so suspend for a time his judgment as to Nineveh, that his forbearance and delay might be an evidence of his goodness and mercy. We hence see that the Prophet here opposes the ardor of men, for they immediately grow angry or complain when God delays to execute vengeance on their enemies.

He shows that God has a just reason for not visiting the wicked with immediate punishment; but yet the time will come when it shall appear that they are altogether past recovery, -- the time, I say, will come, when the Lord shall at length put forth his hand and execute his judgment.

Prayer.

Grant, Almighty God, that as we are not able to keep a firm footing in the way of justice and uprightness, -- O grant, that, being governed by thy Spirit, we may restrain ourselves from doing any harm, and thus abstain from all evil deeds, and that we may labor to do good to all, so that we may, by experience, find that all are protected by thee, who so conform themselves to the rule of thy Law, that they take no advantage of the simple, either for the purpose of ruining or of injuring them, but who, being content with their own small portion, know that there is nothing better than to be wholly subject to thee, and to thy guidance: and may we thus live in forbearance and justice towards our neighbors, that we may, at the same time, rely on thy mercy, by which alone we can be defended, and made safe against so many assaults of Satan and of the wicked, until, having at length completed the course of our warfare, we shall come into that blessed rest which has been prepared for us in heaven by Christ Jesus our Lord. Amen.

End of the Commentaries on Nahum.