Text -- Jonah 3:6-10 (NET)

3:6 When the news reached the king of Nineveh, he got up from his throne, took off his royal robe, put on sackcloth, and sat on ashes. 3:7 He issued a proclamation and said, “In Nineveh, by the decree of the king and his nobles: No human or animal, cattle or sheep, is to taste anything; they must not eat and they must not drink water. 3:8 Every person and animal must put on sackcloth and must cry earnestly to God, and everyone must turn from their evil way of living and from the violence that they do. 3:9 Who knows? Perhaps God might be willing to change his mind and relent and turn from his fierce anger so that we might not die.” 3:10 When God saw their actions– they turned from their evil way of living!– God relented concerning the judgment he had threatened them with and he did not destroy them.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jon 3:6

Probably Phul Belochus.

Wesley: Jon 3:6

Put off his rich apparel.

Wesley: Jon 3:7

Man and beast are to forbear to eat and drink, that the fast might be most solemn, that the cry of man, seconded with the cry of hungry cattle, might enter the ears of God, who preserveth man and beast.

Wesley: Jon 3:8

Their horses and camels, both which they adorned with rich and costly clothing, they must now in testimony of an hearty repentance, clothe with sackcloth; the clothing of beasts must witness for men.

Wesley: Jon 3:8

Oppression and rapine.

Wesley: Jon 3:8

Which are practised by them.

JFB: Jon 3:6

Emblem of the deepest humiliation (Job 2:8; Eze 27:30).

JFB: Jon 3:7

The brute creatures share in the evil effects of man's sin (Jon 4:11; Rom 8:20, Rom 8:22); so they here according to Eastern custom, are made to share in man's outward indications of humiliation. "When the Persian general Masistias was slain, the horses and mules of the Persians were shorn, as well as themselves" [NEWCOME from PLUTARCH; also HERODOTUS, 9.24].

JFB: Jon 3:8

Prayer without reformation is a mockery of God (Psa 66:18; Isa 58:6). Prayer, on the other hand, must precede true reformation, as we cannot turn to God from our evil way unless God first turns us (Jer 31:18-19).

JFB: Jon 3:9

(Compare Joe 2:14). Their acting on a vague possibility of God's mercy, without any special ground of encouragement, is the more remarkable instance of faith, as they had to break through long-rooted prejudices in giving up idols to seek Jehovah at all. The only ground which their ready faith rested on, was the fact of God sending one to warn them, instead of destroying them at once; this suggested the thought of a possibility of pardon. Hence they are cited by Christ as about to condemn in the judgment those who, with much greater light and privileges, yet repent not (Mat 12:41).

JFB: Jon 3:10

When the message was sent to them, they were so ripe for judgment that a purpose of destruction to take effect in forty days was the only word God's righteous abhorrence of sin admitted of as to them. But when they repented, the position in which they stood towards God's righteousness was altered. So God's mode of dealing with them must alter accordingly, if God is not to be inconsistent with His own immutable character of dealing with men according to their works and state of heart, taking vengeance at last on the hardened impenitent, and delighting to show mercy on the penitent. Compare Abraham's reasoning, Gen 18:25; Eze 18:21-25; Jer 18:7-10. What was really a change in them and in God's corresponding dealings is, in condescension to human conceptions, represented as a change in God (compare Exo 32:14), who, in His essential righteousness and mercy, changeth not (Num 23:19; 1Sa 15:29; Mal 3:6; Jam 1:17). The reason why the announcement of destruction was made absolute, and not dependent on Nineveh's continued impenitence, was that this form was the only one calculated to rouse them; and at the same time it was a truthful representation of God's purpose towards Nineveh under its existing state, and of Nineveh's due. When that state ceased, a new relation of Nineveh to God, not contemplated in the message, came in, and room was made for the word to take effect, "the curse causeless shall not come" [FAIRBAIRN]. Prophecy is not merely for the sake of proving God's omniscience by the verification of predictions of the future, but is mainly designed to vindicate God's justice and mercy in dealing with the impenitent and penitent respectively (Rom 11:22). The Bible ever assigns the first place to the eternal principles of righteousness, rooted in the character of God, subordinating to them all divine arrangements. God's sparing Nineveh, when in the jaws of destruction, on the first dawn of repentance encourages the timid penitent, and shows beforehand that Israel's doom, soon after accomplished, is to be ascribed, not to unwillingness to forgive on God's part, but to their own obstinate impenitence.

Clarke: Jon 3:6

Word came unto the king - This, some think, was Pul; others, Sardanapalus his son, king of Assyria, who flourished in the reign of Jeroboam the Second: but it seems more probable that the monarch here alluded to was a king of Assyria contemporary with Joash, king of Judah. It was by the decree of the king that the fast was instituted, and became general.

Clarke: Jon 3:8

Let man and beast be covered - This was done that every object which they beheld might deepen the impression already made, and cause them to mourn after a godly sort. Virgil tells us that the mourning for the death of Julius Caesar was so general, that the cattle neither ate nor drank: -

Non ulli pastos illis egere diebu

Frigida, Daphni, boves ad flumina: nulla neque amne

Libavit quadrupes, nec graminis attigit herbam

Ecl. 5:24

"The swains forgot their sheep, nor near the brin

Of running waters brought their herds to drink

The thirsty cattle of themselves abstain’ d

From water, and their grassy fare disdain’ d.

Dryden

And that they sometimes changed: or reversed the harness and ornaments of cattle, as indicative of mourning, we have a proof in Virgil’ s description of the funeral procession in honor of Pallas, slain by Turnus, Aen. 11 ver. 89

Post bellator equus, positis insignibus, Aetho

It lacrymans, guttisque humectat grandibus ora

"Stripp’ d of his trappings, and his head declined

Aethon, his generous warrior-horse, behind

Moves with a solemn, slow, majestic pace

And the big tears come rolling down his face."

Clarke: Jon 3:9

Who can tell if God will turn and repent - There is at least a peradventure for our salvation. God may turn towards us, change his purpose, and save us alive. While there is life there is hope; God has no pleasure in the death of sinners; he is gracious and compassionate. Himself has prescribed repentance; if we repent, and turn to him from our iniquities, who knows then whether God will not turn, etc.

Clarke: Jon 3:10

And Gods saw their works - They repented, and brought forth fruits meet for repentance; works which showed that they did most earnestly repent. He therefore changed his purpose, and the city was saved. The purpose was: If the Ninevites do not return from their evil ways, and the violence that is in their hands, within forty days, I will destroy the city. The Ninevites did return, etc., and therefore escaped the threatened judgment. Thus we see that the threatening was conditional.

Calvin: Jon 3:6

It is uncertain whether Jonah had preached for some days in the city before it was known to the king. This is indeed the common opinion; for interpreters so expound the verse, which says that word was brought to the king, as though the king himself knew, that the whole city was in commotion through the preaching of Jonah: but the words admit of a different sense, that is that the preaching of Jonah immediately reached the king; and I am disposed to take this view, as Jonah seems here to explain how the Ninevites were led to put on sackcloth. He had before spoken briefly on the subject, but he now explains what took place more fully; and we know that it was commonly the manner of the Hebrews — to relate the chief points in few words, and then to add an explanation. As then Jonah had said in the last verse that the Ninevites had put on sackcloth, and proclaimed a fast, so he now seems to express more distinctly how this happened, that is, through the royal edict. And it is by no means probable that a fast was proclaimed in the royal city by the mere consent of the people, as the king and his counselors were there present. Inasmuch then as it appears more reasonable that the edict respecting the fast had proceeded from the king, I am therefore inclined so to connect the two verses, as that the first briefly mentions the fruit which followed the preaching of Jonah, and that the second is added as an explanation, for it gives a fuller account of what took place.

Jonah then now says, that a fast was proclaimed by the Ninevites, for the king and his council had so appointed: and I regard the verb ויגע , uigo, as being in the pluperfect tense, When word had come to the king; ⁴⁵ for Jonah now states the reason why the Ninevites proclaimed a fast; it was because the king had been apprised of the preaching of Jonah, and had called together his counselors. It was then a public edict, and not any movement among the people, capriciously made, as it sometimes happens. He says, that it was an edict published by the authority of the king and his council, or his nobles. At the same time, some take טעם , thom, as meaning reason or approbation. טעם , thom, means to taste, and Jonah afterwards uses the verb in this sense; but it is to be taken here in a metaphorical sense for counsel; And I think this meaning is more suitable to this passage. I come now to the subject.

It is worthy of being noticed, that the king of so splendid a city ⁴⁶, nay, at that time the greatest monarch, should have rendered himself so submissive to the exhortation of Jonah: for we see how proud kings are; as they think themselves exempt from the common lot of men, so they carry themselves above all laws. Hence it comes, that they will have all things to be lawful for them; and while they give loose reins to their lusts they cannot bear to be admonished, even by their equals. But Jonah was a stranger and of a humble condition: that he therefore so touched the heart of the king, must be ascribed to the hidden power of God, which he puts forth through his word whenever he pleases. God does not indeed work alike by the preaching of his word, he does not always keep to the same course; but, when he pleases, he so efficaciously touches the hearts of men, that the success of his word exceeds all expectation, as in the memorable example presented to us here. Who could have said that a heathen king, who had ever lived according to his own will, who had no feeling as to true and genuine religion, would have been thus in an instant subdued? For he put aside his royal dress, laid himself in the dust, and clothed himself in sackcloth. We hence see that God not only spoke by the mouth of Jonah, but added power to his word.

We must also bear in mind what Christ says, that the men of Nineveh would rise up in judgment against that generation, as they had repented at the preaching of Jonah; and “Behold,” he said, “a greater than Jonah is here,” (Mat 12:41.) Christ, at this day, proclaims the voice of his Gospel; for though he is not here in a visible form among us, he yet speaks by his ministers. If we despise his doctrine, how can our obstinacy and hardness be excused, since the Ninevites, who had no knowledge of the true doctrine of religion, who were imbued with no religious principles, were so suddenly converted by the preaching of Jonah? And that their repentance was sincere we may conclude from this circumstance — that the preaching of Jonah was severe, for he denounced destruction on a most powerful city; this might have instantly inflamed the king’s mind with rage and fury; and that he was calmly humbled, was certainly a proof of no common change. We have then here a remarkable instance of penitence, — that the king should have so forgotten himself and his dignity, as to throw aside his splendid dress, to put on sackcloth, and to lie down on ashes.

But as to fasting and sackcloth, it is very true, as we have observed in our remarks on Joel, that repentance consists not in these external things: for God cares not for outward rites, and all those things which are resplendent in the sight of men are worthless before him; what indeed he requires, is sincerity of heart. Hence what Jonah here says of fasting, and other outward performances, ought to be referred to their legitimate end, — that the Ninevites intended thus to show that they were justly summoned as guilty before God’s tribunal, and also, that they humbly deprecated the wrath of their judge. Fasting then and sackcloth were only an external profession of repentance. Were any one to fast all his life, and to put on sackcloth, and to scatter dust on himself, and not to connect with all this a sincerity of heart, he would do nothing but mock God. ⁴⁷ Hence these outward performances are, in themselves, of small or of no value, except when preceded by an interior feeling of heart, and men be on this account led to manifest such outward evidences. Whenever then Scripture mentions fasting, and ashes, and sackcloth, we must bear in mind that these things are set before us as the outward signs of repentance which when not genuine do nothing else but provoke the wrath of God; but when true, they are approved of God on account of the end in view, and not that they avail, of themselves, to pacify his wrath, or to expiate sins.

If now any one asks whether penitence is always to be accompanied with fasting, ashes, and sackcloth, the answer is at hand, — that the faithful ought through their whole life to repent: for except everyone of us continually strives to renounce himself and his former life, he has not yet learned what it is to serve God; for we must ever contend with the flesh. But though there is a continual exercise of repentance, yet fasting is not required of us always. It then follows that fasting is a public and solemn testimony of repentance, when there appears to be some extraordinary evidence of God’s wrath. Thus have we seen that the Jews were by Joel called to lie in ashes, and to put on sackcloth because God had come forth, as it were, armed against them; and all the Prophets had declared that destruction was nigh the people. In the same manner the Ninevites, when terrified by this dreadful edict, put on sackcloth proclaimed a fasts because this was usually done in extremities. We now then perceive why the king, having himself put on sackcloth, enjoined on the whole people both fasting and other tokens of repentance.

Calvin: Jon 3:7

But it seems strange, and even ridiculous, that the king should bid animals, as well as men, to make a confession of repentance; for penitence is a change in man, when he returns to God after having been alienated from him: this cannot comport with the character of brute animals. Then the king of Nineveh acted foolishly and contrary to all reason in connecting animals with men when he spoke of repentance. But, in answer to this, we must bear in mind what I have before said — that destruction had been denounced, not only on men, but also on the whole city, even on the buildings: for as God created the whole world for the sake of men, so also his wrath, when excited against men, includes the beasts, and trees, and every thing in heaven and on earth. But the question is not yet solved; for though God may punish animals on account of men’s sins, yet neither oxen nor sheep can pacify the wrath of God. To this I answer — that this was done for the sake of men: for it would have been ridiculous in the king to prohibit food and drink to animals, except he had a regard to men themselves. But his object was to set before the Ninevites, as in a mirror or picture, what they deserved. The same was done under the law; for, whenever they slew victims, they were reminded of their own sins; for it ought to have come to their minds, that the sheep or any other animal sacrificed was innocent, and that it stood at the altar in his stead who had sinned. They therefore saw in the ox, or the lamb, or the goat, a striking emblem of their own condemnation. So also the Ninevites, when they constrained the oxen, the asses and other animals, to fast, were reminded of what grievous and severe punishment they were worthy: inasmuch as innocent animals suffered punishment together with them. We hence see that no expiation was sought for by the king, when he enjoined a fast on brute animals, but that, on the contrary, men were roused by such means seriously to acknowledge the wrath of God, and to entertain greater fear, that they might be more truly humbled before him, and be displeased with themselves, and be thus more disposed and better prepared and moulded to seek pardon.

We now then see that this must be considered as intended to terrify the consciences of men, that they, who had long flattered themselves, might by such a remedy be roused from their insensibility. The same was the intention of different washings under the law, the cleansing of garments and of vessels; it was, that the people might know that every thing they touched was polluted by their filth. And this ought to be especially observed; for the Papists, wedded as they are to external rites, lay hold on anything said in Scripture about fasting, and ashes, and sackcloth, and think that the whole of religion consists in these outward observances: but bodily exercise, as Paul says, profiteth but littler (1Ti 4:8.) Therefore this rule ought ever to be our guide — that fasting and such things are in themselves of no value, but must be estimated only by the end in view. So then, when the animals were constrained by the Ninevites to suffer want, the men themselves, being reminded of their guilt, learned what it was to dread God’s wrath; and on this account it was that fasting was approved by God.

Now, if any one objects and says that nothing ought to be done in the worship of God beyond what his word warrants, the answer is — that the king of Nineveh had not appointed any kind of expiation, neither did he intend that they should thus worship God, but regarded only the end which I have mentioned; and that end fully harmonizes with the word of God and his command. Hence the king of Nineveh attempted nothing that was inconsistent with the word of God, since he had in every thing this in view — that he and his people might go humbly before God’s tribunal, and with real penitential feelings solicit his forgiveness. This then is an answer sufficiently plain.

When therefore Jonah afterwards subjoins, ⁴⁸ that the king commanded both the people and the beasts to put on sackcloth, let us know, that if any one now were to take this as an example, he would be nothing else but a mountebank; for this reason ought ever to be remembered, — that the king sought aids by which he might lead himself and his people to true repentance. But the disposition of man is prone to imitate what is evil: for we are all very like apes; we ought therefore always to consider by what spirit those were actuated whom we wish to imitate, lest we should be contented with the outward form and neglect the main things.

Calvin: Jon 3:8

Jonah afterwards adds, And they cried mightily ⁴⁹ to God This must be confined to men; for it could not have been applied to brute animals. Men then, as well as the beasts, abstained from meat and drink, and they cried to God. This crying could not have proceeded except from fear and a religious feeling: hence, as I have said, this cannot be applied indiscriminately to the beasts as well as to men. ⁵⁰ But it deserves to be noticed, that the king of Nineveh commanded the people to cry mightily to God; for we hence learn that they were really frightened, inasmuch as he speaks not here of ordinary crying, but he adds mightily, as when we say, with all our power, or as we say in French, A force, or, fort et ferme. Jonah then expresses something uncommon and extraordinary, when he tells us that it was contained in the king’s edict, that men should cry mightily to God; for it was the same as though he said, “Let all men now awake and shake off their indifference; for every one of us have hitherto greatly indulged ourselves in our vices: it is now time that fear should possess our minds, and also constrain us to deprecate the wrath of God.” And it is also worthy of being observed, that the king proposes no other remedy, but that the people should have recourse to prayer. It might indeed have been, that Jonah exhorted the Ninevites to resort to this duty of religion, etc. We may, however, undeniably conclude that it is a feeling implanted in us by nature, that when we are pressed by adversities, we implore the favor of God. This then is the only remedy in afflictions and distresses, to pray to God. But when we, taught by the Law and by the Gospel, use not this remedy, whenever God warns us and exhorts us to repentance, what shadow of excuse can we have, since heathens, even those who understood not a syllable of true religion, yet prayed to God, and the king himself commanded this with the consent of his nobles? Hence this edict of the king ought to fill us with more shame than if one adduced the same doctrine only from the word of God: for though the authority of that king is not the same with that of God, yet when that miserable and blind prince acknowledged through the dictates of nature, that God is to be pacified by prayer, what excuse, as I have said, can remain for us?

But Jonah shows more clearly afterwards, that it was no feigned repentance when the Ninevites put on sackcloth, and abstained also from meat and drink; for it follows in the kings edict, And let every one turn from his own wicked ways and from the plunder which is in their hands Here the heathen king shows for what purpose and with what design he had given orders respecting fasting and other things; it was done that the Ninevites might thus more effectually stimulate themselves to fear God; for he here exhorts them to turn from their evil way. By “way” the Scripture usually means the whole course or manner of man’s life; it was as though he said, “Let every one of you change his disposition and his conduct; let us all become new creatures.” And this is true penitence, the conversion of man to God; and this the heathen king meant. The more shameful then is their dullness who seek to pacify God by frivolous devices, as the Papists do; for while they obtrude on God trifles, I know not what, they think that these are so many expiations, and they tenaciously contend for them. They need no other judge than this heathen king, who shows that true penitence is wholly different, that it then only takes place when men become changed in mind and heart, and wholly turn to a better course of life.

Let every one then turn, he says, from his evil way, and from the plunder ⁵¹ which is in their hand. One kind of evil is here subjoined, a part being stated for the whole, for plunders were not the only things which stood in need of amendment among the Ninevites, as it is probable that they were polluted by other vices and corruptions. In a city so large, drunkenness probably prevailed, as well as luxury, and pride, and ambition, and also lusts. It cannot indeed be doubted, but that Nineveh was filled with innumerable vices: but the king, by mentioning a part for the whole, points out here the principal vice, when he says, Let every one turn from his evil way, and from his rapacity. It was the same as though he had said that the principal virtue is equity or justice, that is, when men deal with one another without doing any hurt or injury: and well would it be were this doctrine to prevail at this day among all those who falsely assume the Christian name. For the Papists, though they accumulate expiations, pass by charity; and in the whole course of life equity has hardly any place. Let them then learn, from the mouth of a heathen king, what God principally requires from men, and approves of in their life, even to abstain from plunder and from the doing of any injury. We now then perceive why rapacity was especially mentioned. But we must bear in mind that the king, as yet a novice, and hardly in a slight degree imbued with the elements of religion, through hearing what Jonah preached, gave orders to his people according to the measure of his faith and knowledge: but if he made such progress in so short a time, what excuse can we pretend, whose ears have been stunned by continual preaching for twenty or thirty years, if we yet come short of the novitiate of this king? These circumstances ought then to be carefully observed by us. Let us now proceed —

Calvin: Jon 3:9

The mind and design of the king are here more distinctly stated, — that he thus endeavored to reconcile himself and the people to God. Some give a rendering somewhat different, “He who knows will turn and be led by penitence,” etc.; they read not interrogatively; but this rendering cannot stand. There is in the meaning of the Prophet nothing ambiguous, for he introduces the king here as expressing a doubt, Who knows whether God will be reconciled to us? We hence see that the king was not overwhelmed with despair for he still thought of a remedy; and this is the purport of the verse.

But this may seem contrary to the nature of faith; and then if it be opposed to faith, it follows that it must be inconsistent with repentance; for faith and repentance are connected together, as we have observed in other places; as no one can willingly submit to God, except he has previously known his goodness, and entertained a hope of salvation; for he who is touched only with fear avoids God’s presence; and then despair prevails, and perverseness follows. How then was it that the king of Nineveh had seriously and undissemblingly repented, while yet he spoke doubtfully of the favor of God? To this I answer, that it was a measure of doubt, which was yet connected with faith, even that which does not directly reject the promise of God, but has other hindrances: as for instance, when any ones cast down with fear, afterwards receives courage from the hope of pardon and salvation set before him, he is not yet immediately freed from all fear; for as long as he looks on his sins, and is entangled by various thoughts, he vacillates, he fluctuates. There is, therefore, no doubt but that the king of Nineveh entertained hope of deliverance; but at the same time his mind was perplexed, both on account of the sermon of Jonah and on account of the consciousness of his own sins: there were then two obstacles, which deprived the king’s mind of certainty, or at least prevented him from apprehending immediately the mercy of God, and from perceiving with a calm mind that God would be gracious to him. The first obstacle was the awful message, — that Nineveh would be destroyed in forty days. For though Jonah, as we have said, might have added something more, yet the denunciation was distinct and express, and tended to cast down the minds of all. The king then had to struggle, in order to overcome this obstacle, and to resist this declaration of Jonah as far as it was found to be without any comfort. And then the king, while considering his own sins, could not but vacillate for some time. But yet we see that he strove to emerge, though he had these obstacles before his eyes, for he says, Who knows whether God will turn from the fury of his wrath, and repent? We hence see that the king was in a hard struggle; for though Jonah seemed to have closed the door and to shut out the king from any hope of deliverance, and though his own conscience held him fast bound, he yet perseveres and encourages himself; in short, he aspires to the hope of pardon.

And it must be further noticed, that this form of expression expresses a difficulty rather than a mistrust. The king then here asks, as it were doubtingly, Who knows whether God will turn? for it was a difficult thing to be believed, that God, after a long forbearance, would spare the wicked city. Hence the king expresses it as a difficulty; and such an interrogation was no proof of the absence of faith. A similar expression is found in Joel, “Who knows,” etc.? We then stated several things in explaining that passage: but it is enough here briefly to state, that the king here does not betray a mistrust, but sets forth a difficulty. And it was an evidence of humility that he acknowledged himself and his people to be sunk as it were, in the lowest hell, and yet ceased not to entertain some hope: for it is a strong proof of hope, when we still entertain it, though this be contrary to the whole order of nature, and wholly inconsistent with human reason. We now then see the meaning of the words. Of the repentance of God we shall speak hereafter, either to-morrow or the day after.

Lest we perish, he says. We see how a heathen king thought of redeeming himself from destruction’ it was by having God pacified. As soon then as any danger threatens us, let us bear this in mind, that no deliverance can be found except the Lord receives us into favor; such was the conviction of the king of Nineveh, for he concluded that all things would be well as soon as God should be propitious. We hence see how much this new and untrained disciple had improved; for he understood that men cannot escape miseries until God be pacified towards them, and that when men return into favor with him, though they ought to have perished a hundred times before, they yet shall be delivered and made safe; for the grace or the favor of God is the fountain of life and salvation, and of all blessings. It afterwards follows —

Calvin: Jon 3:10

Jonah now says, that the Ninevites obtained pardon through their repentance: and this is an example worthy of being observed; for we hence learn for what purpose God daily urges us to repentance, and that is, because he desires to be reconciled to us, and that we should be reconciled to him. The reason then why so many reproofs and threatening resound in our ears, whenever we come to hear the word of God, is this, — that as God seeks to recover us from destruction he speaks sharply to us: in short, whatever the Scripture contains on repentance and the judgment of God ought to be wholly applied for this purpose — to induce us to return into favor with him; for he is ready to be reconciled, and is ever prepared to embrace those who without dissimulation turn to him. We then understand by this example that God has no other object in view, whenever he sharply constrains us, than that he may be reconciled to us, provided only we be our own judges, and thus anticipate his wrath by genuine sorrow of heart, provided we solicit the pardon of our guilt and sin, and loathe ourselves, and confess that we are worthy of perdition.

But Jonah seems to ascribe their deliverance to their repentance, and also to their works: for he says that the Ninevites obtained pardon, because God looked on their works.

We must first see what works he means, that no one may snatch at a single word, as hypocrites are wont to do; and this, as we have said, is very commonly the case under the Papacy. God had respect to their works — what works? not sackcloth, not ashes, not fasting; for Jonah does not now mention these; but he had respect to their works — because they turned from their evil way. We hence see that God was not pacified by outward rites only, by the external profession of repentance, but that he rather looked on the true and important change which had taken place in the Ninevites, for they had become renewed. These then were their works, even the fruits of repentance. And such a change of life could not have taken place, had not the Ninevites been really moved by a sense of God’s wrath. The fear of God then had preceded; and this fear could not have been without faith. We hence see that he chiefly speaks here not of external works, but of the renovation of men.

But if any one objects and says that still this view does not prevent us from thinking that good works reconcile us to God, and that they thus procure our salvation: to this I answer — that the question here is not about the procuring cause of forgiveness. It is certain that God was freely pacified towards the Ninevites, as he freely restores his favor daily to us. Jonah then did not mean that satisfactions availed before God, as though the Ninevites made compensations for their former sins. The words mean no such thing; but he shows it as a fact which followed, that God was pacified, because the Ninevites repented. But we are to learn from other parts of Scripture how God becomes gracious to us, and how we obtain pardon with him, and whether this comes to us for our merits and repentance or whether God himself forgives us freely. Since the whole Scripture testifies that pardon is gratuitously given us, and that God cannot be otherwise propitious to us than by not imputing sins, there is no need, with regard to the present passage, anxiously to inquire why God looked on the works of the Ninevites, so as not to destroy them: for this is said merely as a consequence. Jonah then does not here point out the cause, but only declares that God was pacified towards the Ninevites, as soon as they repented. But we shall speak more on this subject.

Defender: Jon 3:10

The word "repent" means essentially "to change one's mind." When used to refer to God (Gen 6:6), it must be understood as "appearing to change His mind." God never changes His mind about sin, but when men repent concerning their own sins, then God (consistently with His unchanging nature) "appears" to "repent" (in human terminology) concerning His planned punishment on those sins."

TSK: Jon 3:6

word : Jer 13:18

and he arose : Psa 2:10-12; Jam 1:9, Jam 1:10, Jam 4:6-10

and covered : Est 4:1-4; Job 2:8, Job 42:6; Jer 6:26; Lam 3:29; Dan 9:3; Mic 1:10; Mat 11:21; Luk 10:13

TSK: Jon 3:7

caused : Jon 3:5; 2Ch 20:3; Ezr 8:21; Joe 2:15, Joe 2:16

published : Heb. said

nobles : Heb. great men

herd : Joe 1:18; Rom 8:20-22

TSK: Jon 3:8

cry : Jon 1:6, Jon 1:14; Psa 130:1, Psa 130:2

let : Isa 1:16-19, Isa 55:6, Isa 55:7, Isa 58:6; Eze 18:21-24, Eze 18:27, Eze 18:28, Eze 18:30-32, Eze 33:11; Dan 4:27; Mat 3:8; Act 3:19, Act 26:20

the violence : Isa 59:6

TSK: Jon 3:9

Jon 1:6; 2Sa 12:22; Psa 106:45; Joe 2:13, Joe 2:14; Amo 5:15; Luk 15:18-20

TSK: Jon 3:10

God saw : 1Ki 21:27-29; Job 33:27, Job 33:28; Jer 31:18-20; Luk 11:32, Luk 15:20

and God repented : Jon 4:2; Jer 18:8; Joe 2:13; Amo 7:3, Amo 7:6

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jon 3:6

For word came - , rather, "And the matter came,"i. e., the "whole account,"as we say. "The word, word,"throughout Holy Scripture, as in so many languages stands for that which is reported of. "The whole account,"namely, how this stranger, in strange austere attire, had come, what had happened to him before he came, how he preached, how the people had believed him, what they had done, as had just been related, "came to the king."The form of words implies that what Jonah relates in this verse took place after what had been mentioned before. People are slow to carry to sovereigns matters of distress, in which they cannot help. This was no matter of peril from man, in which the counsel or energy of the king could be of use. Anyhow it came to him last. But when it came to him, he disdained not to follow the example of those below him. He was not jealous of his prerogative, or that his advice had not been had; but, in the common peril, acted as his subjects had, and humbled himself as they did. Yet this king was the king of Nineveh, the king, whose name was dreaded far and wide, whose will none who disputed, prospered . "He who was accounted and was the greatest of the kings of the earth, was not held back by any thought of his own splendor, greatness or dignity, from fleeing as a suppliant to the mercy of God, and inciting others by his example to the same earnesthess."The kings of Assyria were religious, according to their light. They ascribed all their victories to their god, Asshur . When the king came to hear of One who had a might such as he had not seen, he believed in Him.

And he arose from his throne - He lost no time; he heard, "and he arose". "It denotes great earnestness, haste, diligence.""And he laid his robe from him."This was the large costly upper garment, so called from its amplitude It is the name of the goodly Babylonian garment Jos 7:21 which Achan coveted. As worn by kings, it was the most magnificent part of their dress, and a special part of their state. Kings were buried as they lived, in splendid apparel; and rich adornments were buried with them. The king of Nineveh dreads no charge of precipitancy nor man’ s judgment . "He exchanges purple, gold, gems for the simple rough and sordid sackcloth, and his throne for the most abject ashes, the humblest thing he could do, fulfilling a deeper degree of humility than is related of the people."

Strange credulity, had Jonah’ s message not been true; strange madness of unbelief which does not repent when a Greater than Jonah cries Mat 4:17, "Repent ye, for the kingdom of heaven is at hand."Strange garb for the king, in the eyes of a luxurious age; acceptable in His who said Mat 11:21, "if the mighty works which have been done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes". "Many wish to repent, yet so as not to part with their luxuries or the vanity of their dress, like the Greek who said he would ‘ like to be a philosopher, yet in a few things, not altogether.’ To whom we may answer, ‘ delicate food and costly dress agree not with penitence; and that is no great grief which never comes to light’ ". "It was a marvelous thing, that purple was outvied by sackcloth. Sackcloth availed, what the purple robe availed not. What the diadem accomplished not, the ashes accomplished. Seest thou, I said not groundlessly that we should fear, not fasting but drunkenness and satiety? For drunkenness and satiety shook the city through and through, and were about to overthrow it; when it was reeling and about to fall, fasting stablished it". "The king had conquered enemies by valor; he conquered God by humility. Wise king, who, for the saving of his people, owns himself a sinner rather than a king. He forgets that he is a king, fearing God, the King of all; he remembereth not his own power, coming to own the power of the Godhead. Marvelous! While he remembereth not that he is a king of men, he beginneth to be a king of righteousness. The prince, becoming religious, lost not his empire but changed it. Before, he held the princedom of military discipline; now, he obtained the princedom in heavenly disciplines."

Barnes: Jon 3:7

And he caused it to be proclaimed and published through Nineveh; - literally, "And he cried and said, etc."The cry or proclamation of the king corresponded with the cry of Jonah. Where the prophet’ s cry, calling to repentance, had reached, the proclamation of the king followed, obeying. "By the decree of the king and his nobles."This is a hint of the political state of Nineveh, beyond what we have elsewhere. It was not then an absolute monarchy. At least, the king strengthened his command by that of his nobles, as Darius the Mede sealed the den of lions, into which Daniel was cast, with the signet of his lords as well as his own Dan 6:17, "that the purpose might not be changed concerning him."

Let neither man nor beast ... - o "Are brutes too then to fast, horses and mules to be clothed with sackcloth? Yes, he says. For as, when a rich man dies, his relatives clothe not only the men and maidservants, but the horses too with sackcloth, and, giving them to the grooms, bid that they should follow to the tomb, in token of the greatness of the calamity and inviting all to sympathy, so also when that city was about to perish, they clad the brute natures in sackcloth, and put them under the yoke of fasting. The irrational animals cannot, through words, learn the anger of God; let them learn through hunger, that the infliction is from God: for if, he says, the city should be overthrown, it would be one grave of us the inhabitants and of them also."It was no arbitrary nor wanton nor careless act of the king of Nineveh to make the mute animals share in the common fast. It proceeded probably from an indistinct consciousness that God cared for them also, and, that "they"were not guilty. So the Psalmist looked on God’ s care of His creatures as a fresh ground for man’ s trust in Him Psa 36:6-7, "O Lord, Thou preservest man and beast: How excellent is Thy lovingkindness, O Lord, therefore the children of men put their trust under the shadow of Thy wings."As our Lord teaches that God’ s care of the sparrows is a pledge to man of God’ s minute unceasing care for him, so the Ninevites felt truly that the cry of the poor brutes would be heard by God. And God confirmed that judgment, when He told Jonah of the "much cattle ,"as a ground for having pity on Nineveh. The moanings and lowings of the animals, their voices of distress, pierce man’ s heart too, and must have added to his sense of the common misery. Ignorance or pride of human nature alone could think that man’ s sorrow is not aided by these objects of sense. Nature was truer in the king of Nineveh.

Barnes: Jon 3:8

Let man and beast be covered with sackcloth - The gorgeous caparisons of horses, mules and camels was part of Eastern magnificence. Who knows not how man’ s pride is fed by the sleekness of his stud, their "well-appointed"trappings? Man, in his luxury and pride, would have everything reflect his glory, and minister to pomp. Self-humiliation would have everything reflect its lowliness. Sorrow would have everything answer to its sorrow. People think it strange that the horses at Nineveh were covered with sackcloth, and forget how, at the funerals of the rich, black horses are chosen and are clothed with black velvet.

And cry unto God mightily - , "with might which conquereth judgment."A faint prayer does not express a strong desire, nor obtain what it does not strongly ask for, as having only half a heart.

And let them turn, every man from his evil way - Isa 59:6. "See what removed that inevitable wrath. Did fasting and sackcloth alone? No, but the change of the whole life. How does this appear? From the prophet’ s word itself. For he who spake of the wrath of God and of their fast, himself mentions the reconciliation and its cause. "And God saw their works."What works? that they fasted? that they put on sackcloth? He passes by these, and says, "that every one turned from his evil ways, and God repented of the evil which He had said that He would do unto them."Seest thou, that not the fast plucked them from the peril, but the change of life made God propitious to these pagan. I say this, not that we should dishonor, but that we may honor fasting. For the honor of a fast is not in abstinence from food, but in avoidance of sin. So that tie who limiteth fasting to the abstinence from food only, he it is, who above all dishonoreth it. Fastest thou? Show it me by its works. ‘ What works?’ askest thou? if you see a poor man, have mercy; if an enemy, be reconciled; if a friend doing well, envy him not; if a beautiful woman, pass on. Let not the mouth alone fast; let eyes too, and hearing and feet, and hands, and all the members of our bodies. Let the hands fast, clean from rapine and avarice! let the feet fast, holding back from going to unlawful sights! let the eyes fast, learning never to thrust themselves on beautiful objects, nor to look curiously on others’ beauty, for the food of the eye is gazing. Let the ear too fast, for the fast of the ears is not to hear detractions and calumnies. Let the mouth too fast from foul words and reproaches. For what boots it, to abstain from birds and fish, while we bite and devour our brethren? The detractor preys on his brother’ s flesh."

He says, each from his evil way , because, in the general mass of corruption, each man has his own special heart’ s sin. All were to return, but by forsaking, each, one by one, his own habitual, favorite sin.

And from the violence - " Violence"is singled out as the special sin of Nineveh, out "of all their evil way;"as the angel saith, Mar 16:7. "tell His diciples and Peter."This was the giant, Goliath-sin. When this should be effaced, the rest would give way, as the Philistines fled, when their champion was fallen to the earth dead. "That is in their hands,"literally "in their palms", the hollow of their hand. The hands being the instruments alike of using violence and of grasping its fruits, the violence cleaves to them in both ways, in its guilt and in its gains. So Job and David say, Job 16:17; 1Ch 12:17. "while there was no violence in my hands;"and Isaiah, "the work of wickedness is in their hands."Repentance and restitution clear the hands from the guilt of the violence: restitution, which gives back what was wronged; repentance, which, for love of God, hates and quits the sins, of which it repents. "Keep the winning, keep the sinning. The fruits of sin are temporal gain, eternal loss. We cannot keep the gain and escape the loss. Whoever keeps the gain of sin, loves it in its fruits, and will have them, all of them. The Hebrews had a saying , "Whoso hath stolen a beam, and used it in building a great tower, must pull down the whole tower and restore the beam to its owner,"i. e., restitution must be made at any cost. "He,"they say , "who confesses a sin and does not restore the thing stolen, is like one who holds a reptile in his hands, who, if he were washed with all the water in the world, would never be purified, until he cast it out of his hands; when he has done this, the first sprinkling cleanses him."

Barnes: Jon 3:9

Who can tell if God will turn and repent? - The Ninevites use the same form of words, which God suggested by Joel to Judah. Perhaps He would thereby indicate that He had Himself put it into their mouths. "In uncertainty they repented, and obtained certain mercy". "It is therefore left uncertain, that men, being doubtful of their salvation, may repent the more vehemently and the more draw down on themselves the mercy of God". "Most certain are the promises of God, whereby He has promised pardon to the penitent. And yet the sinner may well be uncertain whether he have obtained that penitence which makes him the object of those promises, not a servile repentance for fear of punishment, but true contrition out of the love of God."And so by this uncertainty, while, with the fear of hell, there is mingled the fear of the loss of God, the fear of that loss, which in itself involves some love, is, by His grace, turned into a contrite love, as the terrified soul thinks "Who"He is, whom it had all but lost, whom, it knows not whether it may not lose. In the case of the Ninevites, the remission of the temporal and eternal punishment was bound up in one, since the only punishment which God had threatened was temporal, and if this was forgiven, that forgiveness was a token that His displeasure had ceased.

"They know not the issue, yet they neglect not repentance. They are unacquainted with the method of the lovingkindness of God, and they are changed amid uncertainty. They had no other Ninevites to look to, who had repented and been saved. They had not read the prophets nor heard the patriarchs, nor benefited by counsel, nor partaken of instruction, nor had they persuaded themselves that they should altogether propitiate God by repentance. For the threat did not contain this. But they doubted and hesitated about this, and yet repented with all carefulness. What account then shall we give, when these, who had no good hopes held out to them as to the issue, gave evidence of such a change, and thou, who mayest be of good cheer as to God’ s love for men, and hast many times received many pledges of His care, and hast heard the prophets and Apostles, and hast been instructed by the events themselves, strivest not to attain the same measure of virtue as they?

Great then was the virtue too of these people, but much greater the lovingkindness of God; and this you may see from the very greatness of the threat. For on this ground did He not add to the sentence, ‘ but if ye repent, I will spare,’ that, casting among them the sentence unconditioned, He might increase the fear, and, increasing the fear, might impel them the more speedily to repentance.""That fear was the parent of salvation; the threat removed the peril; the sentence of overthrow stayed the overthrow. New and marvelous issue! The sentence threatening death was the parent of life. Contrary to secular judgment, the sentence lost its force, when passed. In secular courts, the passing of the sentence gives it validity. Contrariwise with God, the pronouncing of the sentence made it invalid. For had it not been pronounced, the sinners had not heard it: had they not heard it, they would not have repented, would not have averted the chastisement, would not have enjoyed that marvelous deliverance. They fled not the city, as we do now (from the earthquake), but, remaining, established it. It was a snare, and they made it a wall; a quicksand and precipice, and they made it a tower of safety."

"Was Nineveh destroyed? Quite the contrary. It arose and became more glorious, and all this intervening time has not effaced its glory, and we all yet celebrate it and marvel at it, that thenceforth it has become a most safe harbor to all who sin, not allowing them to sink into despair, but calling all to repentance, both by what it did and by what it gained from the Providence of God, persuading us never to despair of our salvation, but living the best we can, and setting before us a good hope, to be of good cheer that the end will anyhow be good". "What was Nineveh? "They ate, they drank; they bought, they sold; they planted, they builded;"they gave themselves up to perjuries, lies, drunkenness, enormities, corruptions. This was Nineveh. Look at Nineveh now. They mourn, they grieve, are saddened, in sackcloth and ashes, in fastings and prayers. Where is that Nineveh? It is overthrown."

Barnes: Jon 3:10

And God saw their works - o "He did not then first see them; He did not then first see their sackcloth when they covered themselves with it. He had seen them long before He sent the prophet there, while Israel was slaying the prophets who announced to them the captivity which hung over them. He knew certainly, that if He were to send the prophets far off to the Gentiles with such an announcement, they would hear and repent."God saw them, looked upon them, approved them, accepted the Ninevites not for time only, but, as many as persevered, for eternity. It was no common repentance. It was the penitence, which our Lord sets forth as the pattern of true repentance before His coming Mat 12:41. "The men of Nineveh shall rise in judgment with this generation and shall condemn it, because they repented at the preaching of Jonah, and behold a greater than Jonah is here."

They believed in the one God, before unknown to them; they humbled themselves; they were not ashamed to repent publicly; they used great strictness with themselves; but, what Scripture chiefly dwells upon, their repentance was not only in profession, in belief, in outward act, but in the fruit of genuine works of repentance, a changed life out of a changed heart. "God saw their works, that they turned from their evil way."Their whole way and course of life was evil; they broke off, not the one or other sin only, but all "their"whole "evil way". "The Ninevites, when about to perish, appoint them a first; in their bodies they chasten their souls with the scourge of humility; they put on hair-cloth for raiment, for ointment they sprinkle themselves with ashes; and, prostrate on the ground, they lick the dust. They publish their guilt with groans and lay open their secret misdeeds. Every age and sex alike applies itself to offices of mourning; all ornament was laid aside; food was refused to the suckling, and the age, as yet unstained by sins of its own, bare the weight of those of others; the mute animals lacked their own food. One cry of unlike natures was heard along the city walls; along all the houses echoed the piteous lament of the mourners; the earth bore the groans of the penitents; heaven itself echoed with their voice. That was fulfilled (Ecclesiasticus 35:17); The prayer of the humble pierceth the clouds.""The Ninevites were converted to the fear of God, and laying aside the evil of their former life, betook themselves through repentance to virtue and righteousness, with a course of penitence so faithful, that they changed the sentence already pronounced on them by God.""As soon as prayer took possession of them, it both made them righteous, and immediately corrected the city which had been habituated to live with profligacy and wickedness and lawlessness. More powerful was prayer than the long usage of sin. It filled that city with heavenly laws, and brought along with it temperance, lovingkindness, gentleness and care of the poor. For without these it cannot abide to dwell in the soul. Had any then entered Nineveh, who knew it well before, he would not have known the city; so suddenly had it sprung back from life most foul to godliness."

And God repented of the evil - This was no real change in God; rather, the object of His threatening was, that He might not do what He threatened. God’ s threatenings are conditional, "unless they repent,"as are His promises, "if they endure to the end"Mat 10:22. God said afterward by Jeremiah, Jer 18:7-8. At what "instant I shall speak concerning a nation and concern ing a kingdom, to pluck up and to pull down and to destroy it, if that nation, against whom I had pronounced, turn from their evil, I will repent of the evil that I thought to do unto them."

"As God is unchangeable in nature, so is He unchangeable in will. For no one can turn back His thoughts. For though some seem to have turned back His thoughts by their deprecations, yet this was His inward thought, that they should be able by their deprecations to turn back His sentence, and that they should receive from Him whereby to avail with Him. When then outwardly His sentence seemeth to be changed, inwardly His counsel is unchanged, because He inwardly ordereth each thing unchangeably, whatsoever is done outwardly with change.""It is said that He repented, because He changed that which He seemed about to do, to destroy them. In God all things are disposed and fixed, nor doth He anything out of any sudden counsel, which He knew not in all eternity that He should do; but, amid the movements of His creature in time, which He governeth marvelously, He, not moved in time, as by a sudden will, is said to do what He disposed by well-ordered causes in the immutability of His most secret counsel whereby things which come to knowledge, each in its time, He both doth when they are present, and already did when they were future.""God is subject to no dolor of repentance, nor is He deceived in anything, so as to wish to correct wherein He erred. But as man, when he repenteth willeth to change what he has done, so when thou hearest that God repenteth, look for the change. God, although He calleth it ‘ repenting,’ doth it otherwise than thou. Thou doest it, because thou hast erred; He, because He avengeth or freeth. He changed the kingdom of Saul when He "repented."

And in the very place, where Scripture saith, "He repenteth,"it is said a little after, "He is not a man that He should repent."When then He changes His works through His unchangeable counsels, He is said to repent, on account of the change, not of the counsel, but of the act."Augustine thinks that God, by using this language of Himself, which all would feel to be inadequate to His Majesty, meant to teach us that all language is inadequate to His Excellences. "We say these things of God, because we do not find anything better to say. I say, ‘ God is just,’ because in man’ s words I find nothing’ better, for He is beyond justice. It is said in Scripture, "God is just and loveth justice."But in Scripture it is said, that "God repenteth,"‘ God is ignorant.’ Who would not start back at this? Yet to that end Scripture condescendeth healthfully to those words from which thou shrinkest, that thou shouldest not think that what thou deemest great is said worthily of Him. If thou ask, ‘ what then is said worthily of God? one may perhaps answer, that ‘ He is just.’ Another more gifted would say, that this word too is surpassed by His Excellence, and that this too is said, not worthily of Him, although suitably according to man’ s capacity: so that, when he would prove out of Scripture that it is written, "God is just,"he may be answered rightly, that the same Scriptures say that "God repenteth;"so, that, as he does not take that in its ordinary meaning, as men are accustomed to repent, so also when He is said to be just, this does not correspond to His supereminence, although Scripture said this also well, that, through these words such as they are, we may be brought to that which is unutterable.""Why predictest Thou,"asks Chrysostom, "the terrible things which Thou art about to do? That I may not do what I predict. Wherefore also He threatened hell, that He may not bring to hell. Let words terrify you that ye may be freed from the auguish of deeds.""Men threaten punishment and inflict it. Not so God; but contrariwise, He both predicts and delays, and terrifies with words, and leaves nothing undone, that He may not bring what He threatens. So He did with the Ninevites. He bends His bow, and brandishes His sword, and prepares His spear, and inflicts not the blow. Were not the prophet’ s words bow and spear and sharp sword, when he said, "yet forty days and Nineveh shall be destroyed?"But He discharged not the shaft, for it was prepared, not to be shot, but to be laid up."

"When we read in the Scriptures or hear in Churches the word of God, what do we hear but Christ? "And behold a greater than Jonas is here."If they repented at the cry of one unknown servant, of what punishment shall not we be worthy, if, when the Lord preacheth, whom we have known through so many benefits heaped upon us, we repent not? To them one day sufficed; to us shall so many months and years not suffice? To them the overthrow of the city was preached, and 40 days were granted for repentance: to us eternal torments are threatened, and we have not half an hour’ s life certain."

And He did it not - God willed rather that His prophecy should seem to fail, than that repentance should fail of its fruit. But it did not indeed fail, for the condition lay expressed in the threat. "Prophecy,"says Aquinas in reference to these cases, "cannot contain anything untrue."For "prophecy is a certain knowledge impressed on the understanding of the prophets by revelation of God, by means of certain teaching. But truth of knowledge is the same in the Teacher and the taught, because the knowledge of the learner is a likeness of the knowledge of the Teacher. And in this way, Jerome saith that ‘ prophecy is a sort of sign of divine foreknowledge.’ The truth then of the prophetic knowledge and utterance must be the same as that of the divine knowledge, in which there can be no error. But although in the Divine Intellect, the two-fold knowledge (of things as they are in themselves, and as they are in their causes,) is always united, it is not always united in the prophetic revelation, because the impression made by the Agent is not always adequate to His power. Whence, sometimes, the prophetic revelation is a sort of impressed likeness of the Divine Foreknowledge, as it beholds the future contingent things in themselves, and these always take place as they are prophesied: as, "Behold, a virgin shall conceive."

But sometimes the prophetic revelation is an impressed likeness of Divine Foreknowledge, as it knows the order of causes to effects; and then at times the event is other than is foretold, and yet there is nothing untrue in the prophecy. For the meaning of the prophecy is, that the disposition of the inferior causes, whether in nature or in human acts, is such, that such an effect would follow"(as in regard to Hezekiah and Nineveh), "which order of the cause to the effect is sometimes hindered by other things supervening. "The will of God,"he says again, "being the first, universal Cause, does not exclude intermediate causes, by virtue of which certain effects are produced. And since all intermediate causes are not adequate to the power of the First Cause, there are many things in the power, knowledge, and will of God, which are not contained in the order of the inferior causes, as the resurrection of Lazarus. Whence one, looking to the inferior causes, might say, ‘ Lazarus will not rise again:’ whereas, looking to the First Divine Cause, he could say, ‘ Lazarus will rise again.’ And each of these God willeth, namely, that a thing should take place according to the inferior cause: which shall not take place, according to the superior cause, and conversely. So that God sometimes pronounces that a thing shall be, as far as it is contained in the order of inferior causes (as according to the disposition of nature or deserts), which yet doth not take place, because it is otherwise in the superior Divine Cause. As when He foretold Hezekiah Isa 38:1, "Set thy house in order, for thou, shalt die and not live;"which yet did not take place, because from eternity it was otherwise in the knowledge and will of God which is unchangeable. Whence Gregory saith , ‘ though God changeth the thing, His counsel He doth not change.’ When then He saith, "I will repent,"Jer 18:8. it is understood as said metaphorically, for men, when they fulfill not what they threatened, seem to repent."

Poole: Jon 3:6

This now accounteth for the people’ s proclaiming a fast, Jon 3:5 , they did it because it was commanded, and they had the king’ s example herein.

Word came to the king: whether Jonah did particularly speak to his hearers to send word to the king, or whether the strangeness of the thing might move some or other to report it to the courtiers, and they to the king, is not specified; certain it is that the king had word brought him, and it was considered by him: nor is it said who this king was; Sardanapalus seems too early, Pul-belochus is with more probability thought to be this king.

Arose from his throne came down from his royal seat.

Laid his robe from him put off his rich, gorgeous, and luxurious apparel.

Covered him with sackcloth put on the rough and uneasy garments of a mourner.

And sat in ashes as Est 4:3 Job 2:8 42:6 .

Poole: Jon 3:7

And he, the king, caused it to be proclaimed took a particular care to have speedily a fast ordered, and notified to the people by those public officers who were wont to proclaim the decrees and edicts of the king and his council.

And published: this ingemination confirms the thing, and adds somewhat for showing the deep sense the king had both of his oral and his people’ s sins, danger, and duty in this exigent.

By the decree of the king and his nobles it was an act of the king and council, and that which passed them with good liking, they relished the thing, as the Hebrew phrase importeth.

Let neither man: men have sinned and provoked God to this high displeasure, it does most principally concern them to repent, fast, and mourn for their sins, that God may pardon and spare them.

Nor beast: these, comprised ill the threat, and likely to be involved. in the common danger, are put under a fast; this the general, which is afterwards expressed more particularly,

herd and flock let none of these, whether at home in the stall, or abroad in the fold and herd.

Taste any thing: this is referred by some to the strictness with which men were bound to keep this fast; but this may be a general prohibition, explained by what follows, let all, man and beast, forbear to eat or drink, that the fast might be most solemn, that the cry of man, seconded with the cry of hungry cattle, might enter the ears of God, who preserveth man and beast.

Poole: Jon 3:8

But let man every man, from the greatest, the king on the throne, to the least, the beggar on the dunghill, put off his usual and softer habit, and afflict himself in coarsest garments.

And beast their horses, in which they gloried much, their camels also, both which they adorned with rich and costly clothing in their stables, and with as rich furniture for saddles, bridles, and trappings when they were used abroad, now all, in testimony of a hearty repentance, must clothe with sackcloth; the clothing of beasts must witness for men.

Cry mightily unto God: beasts in distress and starving cry to God, as the young ravens and hungry lions, and so here beasts of the herd and flock cry. But it is to be referred to men lamenting their sins, deprecating judgments. imploring mercy with all earnestness and vehemency Of desire, called here a crying mightily to God, as Amo 1:5 .

Let them turn the inhabitants of Nineveh, whether traders, or who live at their ease and pleasure there, let them reform and amend their doings. Every one: the edict for ceasing from violence is as full and particular as the edict for fasting, alt are commanded to be just and righteous.

From his evil way not cease from single acts only, but change the course and habitual manner of life, called here their way: every one was vicious, and each one almost had some particular method of sin, which was his way of sinning; this must they turn from. Violence: oppression and rapine, as a chief sin, is here particularly mentioned: compare this with Nah 3:1 .

That is in their hands which acted by them is still in their bands, both in the guilt of it, the effects of it, and as publicly known as what is seen in a man’ s hands: see Psa 7:3 .

Poole: Jon 3:9

Here is the ground of the Ninevites’ fasting and praying, there is a possibility that they may escape; there is fairly argued a probability, for why should the ruin beforehand be threatened, but to give warning so many days ere it come: unless it be to try us, whether we will fast, pray, repent, and amend? and though Jonah had no commission to promise them a deliverance, yet it is very like he acquainted them with the merciful and gracious nature of his God. This speech of theirs see Joe 2:14 2Sa 12:22 includes both faith and doubt, yet faith prevailing to the use of means.

Who can tell if God will turn and repent? if we return by repentance, to which God would now call us by this minatory admonition, he may perhaps return to us in mercy, and by the event show it was not an irrevocable sentence passed against us.

And turn away from his fierce anger forbear to execute that terrible menace of overthrowing us in his just and hot displeasure against. our sins: this explains that which he had called repenting before, which being here, as elsewhere it is, attributed to God after the manner of man’ s speaking, must be interpreted as becometh his immutability and majesty.

That we perish not suddenly, exemplarily, temporally, and eternally, all which impenitent sinners deserve, Ninevites were in danger of, and the provoked justice of God would have brought upon them if they had not repented.

Poole: Jon 3:10

God saw not only with naked and single intuition, hut he saw and approved, was singularly well pleased with that he saw.

Their works: works, not words, are sure signs of what men are humbling themselves to the dust, extraordinary fasting, and crying unto God, these were some of their works; but God saw more than these external, professing works.

They turned from their evil way: see Jon 3:8 : they did heartily, presently, and universally turn from the ways of impiety against God, of injustice against man, from the ways of luxury and pride, from all their violence against man; without this all the rest had been not worth the observing, nor would God have regarded it. God repented: this is spoken as before, Jon 3:9 , (and as his seeing is attributed to him,) after the manner of man, and must be applied unto our unchangeable God so as may not reflect any blemish upon his truth, constancy, or immutability. Though he is said to repent, it is not as man doth, who may, through frailty of his nature, lie; but our God is not a man, or as the son of man, that he should change or lie.

Of the evil of punishment,

that he had said threatened by Jonah’ s mouth,

that he would do unto them to sinning Ninevites, who did rightly conjecture that it was possible this dreadful message might be a minatory warning and might be big of a merciful condition of pardon if they repented, and there was no other way to make the discovery of this but that they took. For he will not deal with penitent sinners as with impenitent; though his justice would not have spared unrepenting citizens, his mercy is so great he will not destroy repenting sinners.

Haydock: Jon 3:6

King Sardanapalus, (Salien, in the year of the world 3216) or rather his father, Phul, whom Strabo calls Anacyndaraxes, (Calmet.) and who died in the year 3237, (Usher) four years after he had invaded Palestine, 4 Kings xv. 19.

Haydock: Jon 3:7

Princes. Their consent was requisite, to form an irrevocable edict, Daniel vi. 8. ---

Men. Even infants, according to the Fathers, Joel ii. 16. St. Basil adds also, the young of cattle. This was done to excite rational beings to repentance. (Theodoret) ---

We do not find that cattle were deprived of food on such occasions among the Jews. But Virgil specifies that this was the case at the death of Cæsar, (Ecl. v.) as it was in droughts among some nations of America. (Horn ii. 13.) (Calmet) ---

When people are greatly moved by repentance, they exceed in austerity; but if this be not indiscreet, God accepts of their good intention. (Worthington)

Haydock: Jon 3:10

Mercy. Hebrew, "repented," as some copies of the Septuagint read, while others have, "was comforted." (Haydock) ---

God suspended the stroke. But as the people soon relapsed, Sardanapalus burnt himself to death, and the city was taken, (St. Jerome) thirty-seven years after Jeroboam. (In the year of the world 3257, Usher) ---

Yet this was only a prelude to its future ruin, foretold by Tobias, (xiv. 5. in Greek) and effected by Nabopolassar and Astyages. (Calmet) (In the year 3378, Usher) ---

The vestiges did not appear in the days of Lucian, (Charon.; Calmet) soon after Christ. (Haydock)

Gill: Jon 3:6

For word came unto the king of Nineveh,.... Who was not Sardanapalus, a very dissolute prince, and abandoned to his lusts; but rather Pul, the same that came against Menahem king of Israel, 2Ki 15:19, as Bishop Usher ^s thinks; to him news were brought that there was such a prophet come into the city, and published such and such things, which met with credit among the people; and that these, of all ranks and degrees, age and sex, were afflicted with it, and thrown into the utmost concern about it; so very swiftly did the ministry of Jonah spread in the city; and what he delivered was so quickly carried from one to another, that in one day's time it reached the palace, and the royal ear:

and he arose from his throne; where he sat in great majesty and splendour, encircled by his nobles, receiving their caresses and compliments; or, it may be, giving audience to foreign ambassadors, sent to court his friendship and alliance; or hearing causes, and redressing the grievances of his subjects; for he appears to be one that did not indulge himself in hunting, and such like exercises, or in his lusts and pleasures:

and he laid his robe from him; his royal apparel, his imperial robe, and garments of his glory, as the Targum; or his glorious garments, with which he was richly and most magnificently arrayed; he put off these, and left his throne, in token of his concern at hearing such dismal tidings as the overthrow of his capital city, and of his humiliation and abasement:

and covered him with sackcloth; which was very rough and coarse, and must be very disagreeable to a person so tender and delicate, and was what the meanest of his subjects wore on this occasion:

and sat in ashes; or "in the" or "that ashes" ^t; used in such times of mourning, which were either strewed under him, or put upon his head; and this, with the other, were done to afflict the body, and affect the mind with a sense of sin, and the misery threatened for sin, and to shaw deep humiliation for it.

Gill: Jon 3:7

And he caused it to be proclaimed and published through Nineveh,.... By a herald or heralds, sent into the several parts of the city:

by the decree of the king and his nobles; with whom he consulted, and whose advice he took; and who were equally concerned at this news, and very probably were present when word was brought to the king concerning it:

saying, let neither man nor beast, herd nor flock, taste anything; a very strict and general fast this: abstinence from all food was enjoined; not only men of every rank and age, but the cattle likewise, horses and camels, they used either for their pleasure or business; their oxen, cows, and calves, of their herd; their sheep, goats, lambs, and kids, of their flocks:

let them not feed, nor drink water; no food were to be put into their mangers or folds: nor were they to be suffered to graze in their pastures, or to be allowed the least quantity of food or drink; this was ordered, to make the mourning the greater; thus Virgil ^u describes the mourning for the death of Caesar by the oxen not coming to the rivers to drink, nor touching the grass of the field; and to afflict their minds the more, and for their greater mortification, since these creatures were for their use and pleasure, Fasting was used by the Heathens; as well as the Jews, in some cases; particularly the Egyptians, as Herodotus ^w observes, from whom the Assyrians might take it.

Gill: Jon 3:8

But let man and beast be covered with sackcloth,.... As the king was, and the people also were; and this order enjoined the same to the beasts, horses, and camels, whose rich trappings were to be taken off, and sackcloth put upon them, for the greater solemnity, of the mourning; as at this day, at the funerals of great persons, not only the horses which draw the hearse and mourning, coaches are covered with black velvet, to make the solemnity more awful: but others are led, clothed in like manner:

and cry mightily unto God; which clause stands so closely connected with the former, as if it respected beasts as well as men, who sometimes are said to cry for food in times of drought and distress, Joe 1:20; and who here might purposely be kept from food and drink, that they might cry, and so the more affect the minds of the Ninevites, in their humiliation and abasement; but men are principally meant, at least who were to cry unto God intensely and earnestly, with great ardour, fervency, and importunity; not only aloud, and with a strong voice, but with their whole heart, as Kimchi and Ben Melech interpret it; heartily, sincerely, and devoutly, for the averting divine wrath, and the pardon of their sins, and the sparing of their city:

yea, let them turn everyone from his evil way; as well knowing that fasting and prayer would be of no avail, without leaving everyone their sinful courses, and reforming their life and manners:

and from the violence that is in their hands: their rapine and oppression, their thefts and robberies, and preying upon the substance of others; which seem to be the reigning vices of this city, in doing which many murders were committed also; see Nah 3:1; the Jewish writers interpret this of making restitution for rapine and violence, which is a genuine fruit of repentance; see Luk 19:8. The Septuagint version understands this, not as a direction from the king to the men of Nineveh what they should do, but as a narrative of what they did; and no doubt but they did these things, put on sackcloth, fast, pray, and turn from their evil ways; yet they are the instructions of the king unto them and the orders he gave them.

Gill: Jon 3:9

Who can tell,.... The Septuagint and Arabic versions prefix to this the word "saying", and take them to be, not the words of the king, but of the Ninevites; though very wrongly: or "who is he that knows"; which some connect with the next word, "he will return": that is, that knows the ways of repentance, he will return, as Kimchi and Ben Melech; or that knows that he has sinned, as Aben Ezra: or that knows the transgressions he is guilty of, will return, as Jarchi; and so the Targum,

"whosoever knows that sins are in his hands, he will return, or let him return, from them:''

but they are the words of the king, with respect to God, encouraging his subjects to the above things, from the consideration of the probability, or at least possibility, of God's being merciful to them:

if God will turn and repent, and turn away from his fierce wrath,

that we perish not? he speaks here not as nor as absolutely doubting, but as between hope and fear: for, by the light of nature, it is not certain that God will pardon men upon repentance; it is only probable or possible he may; neither the light of nature nor the law of Moses connect repentance and remission of sins, it is the Gospel does this; and it is only by the Gospel revelation that any can be assured that God will forgive, even penitent sinners; however, this Heathen prince encourages his subjects not to despair of, but to hope for, the mercy of God, though they could not be sure of it; and it may be observed, that he does not put their hope of not perishing, or of salvation, upon their fasting, praying, and reformation, but upon the will, mercy, and goodness of God.

Gill: Jon 3:10

And God saw their words, that they turned from their evil way,.... Not their outward works, in putting on sackcloth and ashes, and fasting; but their inward works, their faith in him, and repentance towards him; and which were attended with fruits and works meet for repentance, in that they forsook their former course of life, and refrained from it; and these he saw not barely with his eye of omniscience, as he sees all persons and things, good and bad, but so as to like them, approve of them, and accept them, in which sense the word is used, Gen 1:4; and so the repentance of these men is spoken of with commendation by Christ, and as what would rise up in judgment, and condemn the men of that generation, Mat 12:41;

and God repented of the evil that he had said that he would do unto them, and he did it not; this is spoken after the manner of men, as Aben Ezra observes; and is to be understood, not of any such affection in God as repentance; but of an effect done by him, which carries in it a show of repentance, or resembles what is done by men when they repent; then they change their course and conduct; so, the Lord, though he never changes his will, nor repents of or revokes his decrees, or alters his purposes; yet he sometimes wills a change, and makes an alteration in the dispensations of his providence, according to his unchangeable will. God, in this case, did not repent of his decrees concerning the Ninevites, but of what he had said or threatened respecting the overthrow of Nineveh, in case of their impenitence; it was his will that they should be told of their sin and danger, and by this means be brought to repentance, and the wrath threatened them be averted; so that here was a change, not of his mind and will concerning them, but of his outward dispensations towards them; see Jer 18:7.

Commentary -- Verse Notes / Footnotes

NET Notes: Jon 3:6

¹ tn Heb “word” or “matter.”

NET Notes: Jon 3:7

¹ tn Contrary to many modern English versions, the present translation understands the king’s proclamation to begin after the phrase “and he said” (rather than after “in Nineveh”), as do quotations in 1:14; 2:2, 4; 4:2, 8, 9. In Jonah where the quotation does not begin immediately after “said” (אָמַר, ’amar), it is only the speaker or addressee or both that come between “said” and the start of the quotation (1:6, 7, 8, 9, 10, 11, 12; 4:4, 9, 10; cf. 1:1; 3:1).

NET Notes: Jon 3:8

¹ tn Heb “with strength”; KJV, NRSV “mightily”; NAB, NCV “loudly”; NIV “urgently.”

² tn Heb “let them turn, a man from his evil way.” The alternation between the plural verb וְיָשֻׁבוּ (vÿyashuvu, “and let them turn”) and the singular noun אִישׁ (’ish, “a man, each one”) and the singular suffix on מִדַּרְכּוֹ (middarko, “from his way”) emphasizes that each and every person in the collective unity is called to repent.

³ tn Heb “his.” See the preceding note on “one.”

⁴ tn Heb “evil way.” For other examples of “way” as “way of living,” see Judg 2:17; Ps 107:17-22; Prov 4:25-27; 5:21.

⁵ tn Heb “that is in their hands.” By speaking of the harm they did as “in their hands,” the king recognized the Ninevites’ personal awareness and immediate responsibility. The term “hands” is either a synecdoche of instrument (e.g., “Is not the hand of Joab in all this?” 2 Sam 14:19) or a synecdoche of part for the whole. The king's descriptive figure of speech reinforces their guilt.

NET Notes: Jon 3:9

¹ sn The king expresses his uncertainty whether Jonah’s message constituted a conditional announcement or an unconditional decree. Jeremiah 18 emphasizes that God sometimes gives people an opportunity to repent when they hear an announcement of judgment. However, as Amos and Isaiah learned, if a people refused to repent over a period of time, the patience of God could be exhausted. The offer of repentance in a conditional announcement of judgment can be withdrawn and in its place an unconditional decree of judgment issued. In many cases it is difficult to determine on the front end whether or not a prophetic message of coming judgment is conditional or unconditional, thus explaining the king’s uncertainty.

² tn “he might turn and relent.” The two verbs יָשׁוּב וְנִחַם (yashub vÿnikham) may function independently (“turn and repent”) or form a verbal hendiadys (“be willing to turn”; see IBHS 540 §32.3b). The imperfect יָשׁוּב and the perfect with prefixed vav וְנִחַם form a future-time narrative sequence. Both verbs function in a modal sense, denoting possibility, as the introductory interrogative suggests (“Who knows…?”). When used in reference to past actions, שׁוּב (shub) can mean “to be sorry” or “to regret” that someone did something in the past, and when used in reference to future planned actions, it can mean “to change one’s mind” about doing something or “to relent” from sending judgment (BDB 997 s.v. שׁוּב 6). The verb נִחַם (nikham) can mean “to be sorry” about past actions (e.g., Gen 6:6, 7; 1 Sam 15:11, 35) and “to change one’s mind” about future actions (BDB 637 s.v. נחם 2). These two verbs are used together elsewhere in passages that consider the question of whether or not God will change his mind and relent from judgment he has threatened (e.g., Jer 4:28). The verbal root שׁוּב is used four times in vv. 8-10, twice of the Ninevites “repenting” from their moral evil and twice of God “relenting” from his threatened calamity. This repetition creates a wordplay that emphasizes the appropriateness of God’s response: if the people repent, God might relent.

³ tn Heb “from the burning of his nose/face.” See Exod 4:14; 22:24; 32:12; Num 25:4; 32:14; Deut 9:19.

⁴ tn The imperfect verb נֹאבֵד (no’ved, “we might not die”) functions in a modal sense, denoting possibility. The king’s hope parallels that of the ship’s captain in 1:6. See also Exod 32:7-14; 2 Sam 12:14-22; 1 Kgs 8:33-43; 21:17-29; Jer 18:6-8; Joel 2:11-15.

NET Notes: Jon 3:10

¹ tn This clause is introduced by כִּי (ki, “that”) and functions as an epexegetical, explanatory clause.

² tn Heb “from their evil way” (so KJV, ASV, NAB); NASB “wicked way.”

³ tn Heb “calamity” or “disaster.” The noun רָעָה (ra’ah, “calamity, disaster”) functions as a metonymy of result – the cause being the threatened judgment (e.g., Exod 32:12, 14; 2 Sam 24:16; Jer 18:8; 26:13, 19; 42:10; Joel 2:13; Jonah 4:2; HALOT 1263 s.v. רָעָה 6). The root רָעָה is repeated three times in vv. 8 and 10. Twice it refers to the Ninevites’ moral “evil” (vv. 8 and 10a) and here it refers to the “calamity” or “disaster” that the Lord had threatened (v. 10b). This repetition of the root forms a polysemantic wordplay that exploits this broad range of meanings of the noun. The wordplay emphasizes that God’s response was appropriate: because the Ninevites repented from their moral “evil” God relented from the “calamity” he had threatened.

⁴ tn Heb “the disaster that he had spoken to do to them.”

⁵ tn Heb “and he did not do it.” See notes on 3:8-9.

Geneva Bible: Jon 3:7

And he caused [it] to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor ^{( e )} beast, herd nor flock, taste any thing: let them not feed, nor drink water:

^{( e )} Not that the dumb beasts had sinned or could repent, but that by their example man might be astonished, considering that for his sin the anger of God hung over all creatures.

Geneva Bible: Jon 3:8

But let man and beast be covered with sackcloth, and ^{( f )} cry mightily unto God: yea, let them turn every one from his evil way, and from the violence that [is] in their hands.

^{( f )} He exhorted that the men should earnestly call to God for mercy.

Geneva Bible: Jon 3:9

^{( g )} Who can tell [if] God will turn and repent, and turn away from his fierce anger, that we perish not?

^{( g )} For partly from the threatening of the prophet, and partly from his own conscience, he doubted whether God would show them mercy.

Geneva Bible: Jon 3:10

And God saw their ^{( h )} works, that they turned from their evil way; and ^{( i )} God repented of the evil, that he had said that he would do unto them; and he did [it] not.

^{( h )} That is, the fruits of their repentance, which proceeded from faith, which God had planted by the ministry of his Prophet.

^{( i )} See Jer 18:8

Commentary -- Verse Range Notes

TSK Synopsis: Jon 3:1-10

1 Jonah, sent again, preaches to the Ninevites.

5 Upon their repentance,

10 God repents.

Maclaren: Jon 3:1-10

Threefold Repentance

And the word of the Lord came unto Jonah the second time, saying, 2. Arise, go unto Nineveh, that great city, and preach unto it the preaching that I bid thee. 3. So Jonah arose, and went unto Nineveh, according to the word of the Lord. Now Nineveh was an exceeding great city of three days' journey. 4. And Jonah began to enter into the city a day's journey, and he cried, and said, Yet forty days, and Nineveh shall be overthrown. 5. So the people of Nineveh believed God, and proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them. 6. For word came unto the king of Nineveh, and he arose from his throne, and he laid his robe from him, and covered him with sackcloth, and sat in ashes. 7. And he caused it to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste anything; let them not feed, nor drink water: 8. But let man and beast be covered with sackcloth, and cry mightily unto God; yea, let them turn every one from his evil way, and from the violence that is in their hands. 9. Who can tell if God will turn and repent, and turn away from His fierce anger, that we perish not? 10. And God saw their works, that they turned from their evil way; and God repented of the evil, that He had said that He would do unto them; and He did it not.'--Jonah 3:1-10.

THIS passage falls into three parts: Jonah's renewed commission and new obedience (Jonah 3:1-4), the repentance of Nineveh (Jonah 3:5-9), and the acceptance thereof by God (Jonah 3:10). We might almost call these three the repentance of Jonah, of Nineveh, and of God. The evident intention of the narrative is to parallel the Ninevites turning from their sins, and God's turning from His anger and purpose of destruction; and if the word repentance' is not applied to Jonah, his conduct sufficiently shows the thing.

I. Note The Renewed Charge To The Penitent Prophet, And His New Eagerness To Fulfil It.

His deliverance and second commission are put as if all but simultaneous, and his obedience was swift and glad. Jonah did not venture to take for granted that the charge which he had shirked was still continued to him. If God commands to take the trumpet, and we refuse, we dare not assume that we shall still be honoured with the delivery of the message. The punishment of dumb lips is often dumbness. Opportunities of service, slothfully or faintheartedly neglected, are often withdrawn. We can fancy how Jonah, brought back to the better mind which breathes in his psalm, longed to be honoured by the trust of preaching once more, and how rapturously his spirit would address itself to the task. Duties once unwelcome become sweet when we have passed through the experience of the misery that comes from neglecting them. It is God's mercy that gives us the opportunity of effacing past disobedience by new alacrity.

The second charge is possibly distinguishable from the first as being less precise. It may be that the exact nature of the preaching that I bid thee' was not told Jonah till he had to open his mouth in Nineveh; but, more probably, the second charge was identical with the first.

The word rendered preach' is instructive. It means to cry,' and suggests the manner befitting those who bear God's message. They should sound it out loudly, plainly, urgently, with earnestness and marks of emotion in their voice. Languid whispers will not wake sleepers. Unless the messenger is manifestly in earnest, the message will fall flat. Not with bated breath, as if ashamed of it; nor with hesitation, as if not quite sure of it; nor with coldness, as if it were of little urgency, --is God's Word to be pealed in men's ears. The preacher is a crier. The substance of his message, too, is set forth. The preaching which I bid thee '--not his own imaginations, nor any fine things of his own spinning. Suppose Jonah had entertained the Ninevires with dissertations on the evidences of his prophetic authority, or submitted for their consideration a few thoughts tending to Show the agreement of his message with their current opinions in religion, or an argument for the existence of a retributive Governor of the world, he would not have shaken the city. The less the Prophet shows himself, the stronger his influence. The more simply he repeats the stern, plain, short message, the more likely it is to impress. God's Word, faithfully set forth, will prove itself. The preacher or teacher of this day has substantially the same charge as Jonah had; and the more he suppresses himself, and becomes but a voice through which God speaks, the better for himself, his hearers, and his work.

Nineveh, that great aggregate of cities, was full, as Eastern cities are, of open spaces, and might well be a three days' journey in circumference. What a task for that solitary stranger to thunder out his loud cry among all these crowds! But he had learned to do what he was bid; and without wasting a moment, he began to enter into the city a day's journey,' and, no doubt, did not wait till the end of the day to proclaim his message. Let us learn that there is an element of threatening in God's most merciful message, and that the appeal to terror and to the desire for self-preservation is part of the way to preach the Gospel. Plain warnings of coming evil may be spoken tenderly, and reveal love as truly as the most soothing words. The warning comes in time. Forty days' of grace are granted. The gospel warns us in time enough for escape. It warns us because God loves; and they are as untrue messengers of His love as of His justice who slur over the declaration of His wrath.

II. Note The Repentance Of Nineveh (Jonah 3:5-9).

The impression made by Jonah's terrible cry is perfectly credible and natural in the excitable population of an Eastern city, in which even now any appeal to terror, especially if associated with religious and prophetic claims, easily sets the whole in a frenzy. Think of the grim figure of this foreign man, with his piercing voice and half-intelligible speech, dropped from the clouds as it were, and stalking through Nineveh, pealing out his confident message, like that gaunt fanatic who walked Jerusalem in its last agony, crying, Woe! woe unto the bloody city!' or that other, who, with flaming fire on his head and madness in his eyes, affrighted London in the plague. No wonder that alarm was kindled, and, being kindled, spread like wildfire. Apparently the movement was first among the people, who began to fast before the news penetrated to the seclusion of the palace. But the contagion reached the king, and the popular excitement was endorsed and fanned by a royal decree. The specified tokens of repentance are those of ordinary mourning, such as were common all over the East, with only the strange addition, which smacks of heathen ideas, that the animals were made sharers in them.

There is great significance in that believed God' (Jonah 3:5).

The foundation of all true repentance is crediting God's word of threatening, and therefore realising the danger, as well as the disobedience, of our sin. We shall be wise if we pass by the human instrument, and hear God speaking through the Prophet. Never mind about Jonah, believe God.

We learn from the Ninevites what is true repentance. They brought no sacrifices or offerings, but sorrow, self-abasement, and amendment. The characteristic sin of a great military power would be violence,' and that is the specific evil from which they vow to turn. The loftiest lesson which prophets found Israel so slow to learn, A broken and a contrite heart Thou wilt not despise,' was learned by these heathens. We need it no less. Nineveh repented on a peradventure that their repentance might avail. How pathetic that Who can tell?' (Jonah 3:9) is! We know what they hoped. Their doubt might give fervour to their cries, but our certainty should give deeper earnestness and confidence to ours.

The deepest meaning of the whole narrative is set forth in our Lord's use of it, when He holds up the men of Nineveh as a condemnatory instance to the hardened consciences of His hearers. Probably the very purpose of the book was to show Israel that the despised and yet dreaded heathen were more susceptible to the voice of God than they were: I will provoke you to jealousy by them which are no people.' The story was a smiting blow to the proud exclusiveness and self-complacent contempt of prophetic warnings, which marked the entire history of God's people. As Ezekiel was told: Thou are not sent … to many peoples of a strange speech and of an hard language. Surely, if I sent thee to them, they would hearken unto thee. But the house of Israel will not hearken unto thee.' It is ever true that long familiarity with the solemn thoughts of God's judgment and punishment of sin abates their impression on us. Our Puritan forefathers used to talk about' gospel-hardened sinners,' and there are many such among us. The man who lives by Niagara does not hear its roar as a stranger does. The men of Nineveh will rise in the judgment with other generations than that which was this generation' in Christ's time; and that which is this generation' to-day will, in many of its members, be condemned by them.

But the wave of feeling soon retired, and there is no reason to believe that more than a transient impression was made. It does not seem certain that the Ninevites knew what God' they hoped to appease. Probably their pantheon was undisturbed, and their repentance lasted no longer than their fear. Transient repentance leaves the heart harder than before, as half-melted ice freezes again more dense. Let us beware of frost on the back of a thaw. Repentance which is repented of' is worse than none.

III. We Note The Repentance Of God (Jonah 3:10).

Mark the recurrence of the word turn,' employed in Jonah 3:8-10 in reference to men and to God. Mark the bold use of the word repent,' applied to God, which, though it be not applied to the Ninevites in the previous verses, is implied in every line of them. The same expression is found in Exodus 32:14, which may be taken as the classical passage warranting its use. The great truth involved is one that is too often lost sight of in dealing with prophecy; namely, that all God's promises and threatenings are conditional. Jeremiah learned that lesson in the house of the potter, and we need to keep it well in mind. God threatens, precisely in order that He may not have to perform His threatenings. Jonah was sent to Nineveh to cry, Yet forty days, and Nineveh shah be overthrown,' in order that it might not be overthrown. What would have been the use of proclaiming the decree, if it had been irreversible? There is an implied if' in all God's words. Except ye repent' underlies the most absolute threatenings of evil. If we hold fast the beginning of our confidence firm unto the end,' is presupposed in the brightest and broadest promises of good.

The word repent' is denied and affirmed to have application to God. He is not a son of man, that He should repent,' inasmuch as His immutability and steadfast purpose know no variableness. But just because they cannot change, and He must ever be against them that do evil, and ever bless them that turn to Him with trust, therefore He changes His dealings with us according to our relation to Him, and because He cannot repent, or be other than He was and is, repents of the evil that He had said that He would do' unto sinners when they repent of the evil that they have done against Him, inasmuch as He leaves His threatening unfulfilled, and does it not.'

So we might almost say that the purpose of this book of Jonah is to teach the possibility and efficacy of repentance, and to show how the penitent man, heathen or Jew, ever finds in God changed dealings corresponding to his changed heart. The widest charity, the humbling lesson for people brought up in the blaze of revelation, that dwellers in the twilight or in the darkness are dear to God and may be more susceptible of divine impressions than ourselves, the rebuke of all pluming ourselves on our privileges, the boundlessness of God's mercy, are among the other lessons of this strange book; but none of them is more precious than its truly evangelic teaching of the blessedness of true penitence, whether exemplified in the renegade Prophet returning to his high mission, or the fierce Ninevites humbled and repentant, and finding mercy from the God of the whole earth.

THE END

Micah

MHCC: Jon 3:5-10

There was a wonder of Divine grace in the repentance and reformation of Nineveh. It condemns the men of the gospel generation, Mat 12:41. A very small degree of light may convince men that humbling themselves before God, confessing their sins with prayer, and turning from sin, are means of escaping wrath and obtaining mercy. The people followed the example of the king. It became a national act, and it was necessary it should be so, when it was to prevent a national ruin. Let even the brute creatures' cries and moans for want of food remind their owners to cry to God. In prayer we must cry mightily, with fixedness of thought, firmness of faith, and devout affections. It concerns us in prayer to stir up all that is within us. It is not enough to fast for sin, but we must fast from sin; and, in order to the success of our prayers, we must no more regard iniquity in our hearts, Psa 66:18. The work of a fast-day is not done with the day. The Ninevites hoped that God would turn from his fierce anger; and that thus their ruin would be prevented. They could not be so confident of finding mercy upon their repentance, as we may be, who have the death and merits of Christ, to which we may trust for pardon upon repentance. They dared not presume, but they did not despair. Hope of mercy is the great encouragement to repentance and reformation. Let us boldly cast ourselves down at the footstool of free grace, and God will look upon us with compassion. God sees who turn from their evil ways, and who do not. Thus he spared Nineveh. We read of no sacrifices offered to God to make atonement for sin; but a broken and a contrite heart, such as the Ninevites then had, he will not despise.

Matthew Henry: Jon 3:5-10

Here is I. A wonder of divine grace in the repentance and reformation of Nineveh, upon the warning given them of their destruction approaching. Verily I say unto you, we have not found so great an instance of it, no, not in Israel; and it will rise up in judgment against the men of the gospel - generation, and condemn them; for the Ninevites repented at the preaching of Jonas, but behold, a greater than Jonas is here, Mat 12:41. Nay, it did condemn the impenitence and obstinacy of Israel at that time. God sent many prophets to Israel, and those well known among them to be mighty in word and deed; but to Nineveh he sent only one, and him a stranger, whose aspect was mean, we may suppose, and his bodily presence weak, especially after the fatigue of so long a journey; and yet they repented, but Israel repented not. Jonah preached but one sermon, and we do not find that he gave them any sign or wonder by the accomplishment of which his word might be confirmed; and yet they were wrought upon, while Israel continued obstinate, whose prophets chose out words wherewith to reason with them, and confirmed them by signs following. Jonah only threatened wrath and ruin; we do not find that he gave them any calls to repentance or directions how to repent, much less any encouragements to hope that they should find mercy if they did repent, much less any encouragements to hope that they should find mercy if they did repent, and yet they repented; but Israel persisted in impertinence, though the prophets sent to them drew them with cords of a man, and with bands of love, and assured them of great things which God would do for them if they did repent and reform. Now let us see what was the method of Nineveh's repentance, what were the steps and particular instances of it.

1. They believed God; they gave credit to the word which Jonah spoke to them in the name of God: they believed that though they had many that they called gods, yet there was but one living and true God, the sovereign Lord of all, - that to him they were accountable, - that they had sinned against him and had become obnoxious to his justice, - that this notice sent them of ruin approaching came from him, and consequently that the ruin itself would come from him at a time prefixed if it were not prevented by a timely repentance, - that he is a merciful God, and there might be some hopes of the turning away of the wrath threatened, if they did turn away from the sins for which it was threatened. Note, Those that come to God, that come back to him after they have revolted from him, must believe, must believe that he is, that he is reconcilable, that he will be theirs if they take the right course. And observe what great faith God can work by very small, weak, and unlikely means; he can bring even Ninevites by a few threatening words to be obedient to the faith. Some think the Ninevites heard, from the mariners or others, or from Jonah himself, of his being cast into the sea and delivered thence by miracle, and that this served for a confirmation of his mission, and brought them the more readily to believe God speaking by him. But of this we have no certainty. However, Christ's resurrection, typified by that of Jonah's, served for the confirmation of his gospel, and contributed abundantly to their great success who in his name preached repentance and remission of sins to all nations, beginning at Jerusalem.

2. They brought word to the king of Nineveh, who, some think, was at this time Sardanapalus, others Pul, king of Assyria. Jonah was not directed to go to him first, in respect to his royal dignity; crowned heads, when guilty heads, are before God upon a level with common heads, and therefore Jonah is not sent to the court, but to the streets of Nineveh, to make his proclamation. However, an account of his errand is brought to the king of Nineveh, not by way of information against Jonah, as a disturber of public peace, that he might be silenced and punished, which perhaps would have been done if he had cried thus in the streets of Jerusalem, who killed God's prophets and stoned those that were sent unto her. No; the account was brought him of it, not as of a crime, but as a message from heaven, by some that were concerned for the public welfare, and whose hearts trembled for it. Note, Those kings are happy who have such about them as will give them notice of the things that belong to the kingdom's peace, of the warnings both of the word and of the providence of God, and of the tokens of God's displeasure which they are under; and those people are happy who have such kings over them as will take notice of those things.

3. The king set them a good example of humiliation, Jon 3:6. When he heard of the word of God sent to him he rose from his throne, as Eglon the king of Moab, who, when Ehud told him he had a message to him form God, rose up out of his seat. The king of Nineveh rose from his throne, not only in reverence to a word from God in general, but in fear of a word of wrath in particular, and in sorrow and shame for sin, by which he and his people had become obnoxious to his wrath. He rose from his royal throne, and laid aside his royal robe, the badge of his imperial dignity, as an acknowledgment that, having not used his power as he ought to have done for the restraining of violence and wrong, and the maintaining of right, he had forfeited his throne and robe to the justice of God, had rendered himself unworthy of the honour put upon him and the trust reposed in him as a king, and that it was just with God to take his kingdom from him. Even the king himself disdained not to put on the garb of a penitent, for he covered himself with sackcloth, and sat in ashes, in token of his humiliation for sin and his dread of divine vengeance. It well becomes the greatest of men to abase themselves before the great God.

4. The people conformed to the example of the king, nay, it should seem, they led the way, for they first began to put on sackcloth, from the greatest of them even to the least of them, Jon 3:5. The least of them, that had least to lose in the overthrow of the city, did not think themselves unconcerned in the alarm; and the greatest of them, that were accustomed to lie at ease and live in state, did not think it below them to put on the marks of humiliation. The wearing of sackcloth, especially to those who were used to fine linen, was a very uneasy thing, and they would not have done it if they had not had a deep sense of their sin and their danger by reason of sin, which hereby they designed to express. Note, Those that would not be ruined must be humbled, those that would not destroy their souls must afflict their souls; when God's judgments threaten us we are concerned to humble ourselves under his mighty hand; and though bodily exercise alone profits nothing, and man's spreading sackcloth and ashes under him, if that be all, is but a jest (it is the heart that God looks at, Isa 58:5), yet on solemn days of humiliation, when God in his providence calls to mourning and girding with sackcloth, we must by the outward expressions of inward sorrow glorify God with our bodies, at least by laying aside their ornaments.

5. A general fast was proclaimed and observed throughout that great city, Jon 3:7-9. It was ordered by the decree of the king and his nobles; the whole legislative power concurred in appointing it, and the whole body of the people concurred in observing it, and in both these ways it became a national act, and it was necessary that it should be so when it was to prevent a national ruin. We have here the contents of this proclamation, and it is very observable. See here,

(1.) What it is that is required by it. [1.] That the fast (properly so called) be very strictly observed. On the day appointed for this solemnity, let neither man or beast taste any thing; let them not take the least refreshment, no, no so much as drink water; let them not plead that they cannot fast so long without prejudice to their health, or that they cannot bear it; let them try for once. What if they do feel it an uneasiness, and feel from it for some time after? It is better to submit to that than be wanting in any act or instance of that repentance which is necessary to save a sinking city. Let them make themselves uneasy in body by putting on sackcloth, as well as by fasting, to show how uneasy they are in mind, through sorrow for sin and the fear of divine wrath. Even the beasts must do penance as well as man, because they have been made subject to vanity as instruments of man's sin, and that, either by their complaints or their silent pining for want of meat, they might stir up their owners, and those that attended them, to the expressions of sorrow and humiliation. Those cattle that were kept within doors must not be fed and watered as usual, because no meat must be stirring on that day. Things of that kind must be forgotten, and not minded. As when the psalmist was intent upon the praises of God he called upon the inferior creatures to join with him therein, so when the Ninevites were full of sorrow for sin, and dread of God's judgments, they would have the inferior creatures concur with them in the expressions of penitence. The beasts that used to be covered with rich and fine trappings, which were the pride of their masters, and theirs too, must now be covered with sackcloth; for the great men will (as becomes them) lay aside their equipage. [2.] With their fasting and mourning they must join prayer and supplication to God; for the fasting is designed to fit the body for the service of the soul in the duty of prayer, which is the main matter, and to which the other is but preparatory or subservient. Let them cry mightily to God; let even the brute creatures do it according to their capacity; let their cries and moans for want of food be graciously construed as cries to God, as the cries of the young ravens are (Job 38:41), and of the young lions, Psa 104:21. But especially let the men, women, and children, cry to God; let them cry mightily for the pardon of the sins which cry against them. It was time to cry to God when there was but a step between them and ruin - high time to seek the Lord. In prayer we must cry mightily, with a fixedness of thought, firmness of faith, and fervour of pious and devout affections. By crying mightily we wrestle with God; we take hold of him; and we are concerned to do so when he is not only departing from us as a friend, but coming forth against us as an enemy. It therefore concerns us in prayer to stir up all that is within us. Yet this is not all; [3.] They must to their fasting and praying add reformation and amendment of life: Let them turn every one from his evil way, the evil way he has chosen, the evil way he is addicted to, and walks in, the evil way of his heart, and the evil way of his conversation, and particularly from the violence that is in their hands; let them restore what they had unjustly taken, and make reparation for what wrong they have done, and let them not any more oppress those they have power over nor defraud those they having dealings with; let the men in authority, at the court-end of the town, turn from the violence that is in their hands, and not decree unrighteous decrees, nor give wrong judgment upon appeals made to them. Let the men of business, at the trading-end of the town, turn from the violence in their hands, and use no unjust weights or measures, nor impose upon the ignorance or necessity of those they trade with. Note, It is not enough to fast for sin, but we must fast from sin, and, in order to the success of our prayers, must no more regard iniquity in our hearts, Psa 66:18. This is the only fast that God has chosen and will accept, Isa 58:6; Zec 7:5, Zec 7:9. The work of a fast-day is not done with the day; no, then the hardest and most needful part of the work begins, which is to turn from sin, and to live a new life, and not return with the dog to his vomit.

(2.) Upon what inducement this fast is proclaimed and religiously observed (Jon 3:9). Who can tell if God will turn and repent? Observe, [1.] What it is that they hope for - that God will, upon their repenting and turning, change his way towards them and revoke his sentence against them, that he will turn from his fierce anger, which they own they deserve and yet humbly and earnestly deprecate, and that thus their ruin will be prevented, and they perish not. They cannot object against the equity of the judgment, they pretend not to set it aside by appealing to a higher court, but hope in God himself, that he will repent, and that his own mercy (to which they fly) shall rejoice against judgment. They believe that God is justly angry with them, that, their sin being very heinous, his anger is very fierce, and that, if he proceed against them, there is no remedy, but they die, they perish, they all perish, and are undone; for who knows the power of his anger? It is not therefore the threatened overthrow that they pray for the prevention of, but the anger of God that they pray for the turning away of. As when we pray for the favour of God we pray for all good, so when we pray against the wrath of God we pray against all evil. [2.] What degree of hope they had of it: Who can tell if God will turn to us? Jonah had not told them; they had not among them any other prophets to tell them, so that they could not be so confident of finding mercy upon their repentance as we may be, who have the promise and oath of God to depend upon, and especially the merit and mediation of Christ to trust to, for pardon upon repentance. Yet they had a a general notion of the goodness of God's nature, his mercy to man, and his being pleased with the repentance and conversion of sinners; and from this they raised some hopes that he would spare them; they dare not presume, but they will not despair. Note, Hope of mercy is the great encouragement to repentance and reformation; and though there be but some glimmerings of hope mixed with great fears arising from a sense of our own sinfulness, and unworthiness, and long abuse of divine patience, yet they may serve to quicken and engage our serious repentance and reformation. Let us boldly cast ourselves at the footstool of free grace, resolving that if we perish, we will perish there; yet who knows but God will look upon us with compassion?

II. Here is a wonder of divine mercy in the sparing of these Ninevites upon their repentance (Jon 3:10): God saw their works; he not only heard their good words, by which they professed repentance, but saw their good works, by which they brought forth fruits meet for repentance; he saw that they turned from their evil way, and that was the thing he looked for and required. If he had not seen that, their fasting and sackcloth would have been as nothing in his account. He saw there was among them a general conviction of their sins and a general resolution not to return to them, and that for some days they lived better, and there was a new face of things upon the city; and this he was well pleased with. Note, God takes notice of every instance of the reformation of sinners, even those instances that fall not under the cognizance and observation of the world. He sees who turn from their evil way and who do not, and meets those with favour that meet him in a sincere conversion. When they repent of the evil of sin committed by them he repents of the evil of judgment pronounced against them. Thus he spared Nineveh, and did not the evil which he said he would do against it. Here were no sacrifices offered to God, that we read of, to make atonement for sin, but the sacrifice of God is a broken spirit; a broken and contrite heart, such as the Ninevites now had, it what he will not despise; it is what he will give countenance to and put honour upon.

Keil-Delitzsch: Jon 3:5-9

The Ninevites believed in God, since they hearkened to the preaching of the prophet sent to them by God, and humbled themselves before God with repentance. They proclaimed a fast, and put on sackcloth (penitential garments: see at Joe 1:13-14; 1Ki 21:27, etc.), "from their great one even to their small one," i.e., both old and young, all without exception. Even the king, when the matter ( had - dâbhâr ) came to his knowledge, i.e., when he was informed of Jonah's coming, and of his threatening prediction, descended from his throne, laid aside his royal robe ( 'addereth , see at Jos 7:21), wrapt himself in a sackcloth, and sat down in ashes, as a sign of the deepest mourning (compare Job 2:8), and by a royal edict appointed a general fast for man and beast. ויּזעק , he caused to be proclaimed. ויּאמר , and said, viz., through his heralds. מפּעם הם , ex decreto , by command of the king and his great men, i.e., his ministers ( פעם = פעם , Dan 3:10, Dan 3:29, a technical term for the edicts of the Assyrian and Babylonian kings). "Man and beast (viz., oxen and sheep) are to taste nothing; they are not to pasture (the cattle are not to be driven to the pasture), and are to drink no water." אל , for which we should expect לא , may be explained from the fact that the command is communicated directly. Moreover, man and beast are to be covered with mourning clothes, and cry to God b^e chozqâh , i.e., strongly, mightily, and to turn every one from his evil ways: so "will God perhaps ( מי יודע ) turn and repent ( yâshūbh v^e nicham , as in Joe 2:14), and desist from the fierceness of His anger (cf. Exo 32:12), that we perish not." This verse (Jon 3:9) also belongs to the king's edict. The powerful impression made upon the Ninevites by Jonah's preaching, so that the whole city repented in sackcloth and ashes, is quite intelligible, if we simply bear in mind the great susceptibility of Oriental races to emotion, the awe of one Supreme Being which is peculiar to all the heathen religions of Asia, and the great esteem in which soothsaying and oracles were held in Assyria from the very earliest times (vid., Cicero, de divinat. i. 1); and if we also take into calculation the circumstance that the appearance of a foreigner, who, without any conceivable personal interest, and with the most fearless boldness, disclosed to the great royal city its godless ways, and announced its destruction within a very short period with the confidence so characteristic of the God-sent prophets, could not fail to make a powerful impression upon the minds of the people, which would be all the stronger if the report of the miraculous working of the prophets of Israel had penetrated to Nineveh. There is just as little to surprise us in the circumstance that the signs of mourning among the Ninevites resemble in most respects the forms of penitential mourning current among the Israelites, since these outward signs of mourning are for the most part the common human expressions of deep sorrow of heart, and are found in the same or similar forms among all the nations of antiquity (see the numerous proofs of this which are collected in Winer's Real-wörterbuch , art. Trauer ; and in Herzog's Cyclopaedia ). Ezekiel (Eze 26:16) depicts the mourning of the Tyrian princes over the ruin of their capital in just the same manner in which that of the king of Nineveh is described here in Jon 3:6, except that, instead of sackcloth, he mentions trembling as that with which they wrap themselves round. The garment of haircloth ( saq ) worn as mourning costume reaches as far back as the patriarchal age (cf. Gen 37:34; Job 16:15). Even the one feature which is peculiar to the mourning of Nineveh - namely, that the cattle also have to take part in the mourning - is attested by Herodotus (9:24) as an Asiatic custom.

(Note: Herodotus relates that the Persians, when mourning for their general, Masistios, who had fallen in the battle at Platea, shaved off the hair from their horses, and adds, "Thus did the barbarians, in their way, mourn for the deceased Masistios."Plutarch relates the same thing (Aristid. 14 fin. Compare Brissonius, de regno Pers. princip. ii. p. 206; and Periz. ad Aeliani Var. hist. vii. 8). The objection made to this by Hitzig - namely, that the mourning of the cattle in our book is not analogous to the case recorded by Herodotus, because the former was an expression of repentance - has no force whatever, for the simple reason that in all nations the outward signs of penitential mourning are the same as those of mourning for the dead.)

This custom originated in the idea that there is a biotic rapport between man and the larger domestic animals, such as oxen, sheep, and goats, which are his living property. It is only to these animals that there is any reference here, and not to "horses, asses, and camels, which were decorated at other times with costly coverings,"as Marck, Rosenmüller, and others erroneously assume. Moreover, this was not done "with the intention of impelling the men to shed hotter tears through the lowing and groaning of the cattle"(Theodoret); or "to set before them as in a mirror, through the sufferings of the innocent brutes, their own great guilt"(Chald.); but it was a manifestation of the thought, that just as the animals which live with man are drawn into fellowship with his sin, so their sufferings might also help to appease the wrath of God. And although this thought might not be free from superstition, there lay at the foundation of it this deep truth, that the irrational creature is made subject to vanity on account of man's sins, and sighs along with man for liberation from the bondage of corruption (Rom 8:19.). We cannot therefore take the words "cry mightily unto God"as referring only to the men, as many commentators have done, in opposition to the context; but must regard "man and beast"as the subject of this clause also, since the thought that even the beasts cry to or call upon God in distress has its scriptural warrant in Joe 1:20.

Keil-Delitzsch: Jon 3:10

But however deep the penitential mourning of Nineveh might be, and however sincere the repentance of the people, when they acted according to the king's command; the repentance was not a lasting one, or permanent in its effects. Nor did it evince a thorough conversion to God, but was merely a powerful incitement to conversion, a waking up out of the careless security of their life of sin, an endeavour to forsake their evil ways which did not last very long. The statement in Jon 3:10, that "God saw their doing, that they turned from their evil ways; and He repented of the evil that He had said that He would do to them, and did it not"(cf. Exo 32:14), can be reconciled with this without difficulty. The repentance of the Ninevites, even if it did not last, showed, at any rate, a susceptibility on the part of the heathen for the word of God, and their willingness to turn and forsake their evil and ungodly ways; so that God, according to His compassion, could extend His grace to them in consequence. God always acts in this way. He not only forgives the converted man, who lays aside his sin, and walks in newness of life; but He has mercy also upon the penitent who confesses and mourns over his sin, and is willing to amend. The Lord also directed Jonah to preach repentance to Nineveh; not that this capital of the heathen world might be converted at once to faith in the living God, and its inhabitants be received into the covenant of grace which He had made with Israel, but simply to give His people Israel a practical proof that He was the God of the heathen also, and could prepare for Himself even among them a people of His possession. Moreover, the readiness, with which the Ninevites hearkened to the word of God that was proclaimed to them and repented, showed that with all the depth to which they were sunken in idolatry and vice they were at that time not yet ripe for the judgment of extermination. The punishment was therefore deferred by the long-suffering of God, until this great heathen city, in its further development into a God-opposing imperial power, seeking to subjugate all nations, and make itself the mistress of the earth, had filled up the measure of its sins, and had become ripe for that destruction which the prophet Nahum predicted, and the Median king Cyaxares inflicted upon it in alliance with Nabopolassar of Babylonia.

Constable: Jon 3:1--4:11

II. The obedience of the prophet chs. 3--4

The second half of this book records Jonah's obedience to the Lord following his initial disobedience (chs. 1-2). However, he was not completely obedient in his attitudes even though he was in his actions.

Constable: Jon 3:5-10

B. The Ninevites' repentance 3:5-10

Jonah's proclamation moved the Ninevites to humble themselves and seek divine mercy.

3:5 The people believed in God because of the message from God that Jonah had brought to them. Fasting and wearing sackcloth were signs of self-affliction that reflected an attitude of humility in the ancient Near East (cf. 2 Sam. 3:31, 35; Isa. 58:5; Dan. 9:3). Sackcloth was what the poor and the slaves customarily wore. Thus wearing it depicted that the entire population viewed themselves as needy (of God's mercy in this case) and slaves (of God in this case). This attitude and these actions marked all levels of the city's population (i.e., the chronologically old and young, and the socially high and low).

Some commentators believe that two plagues that had ravaged Nineveh in 765 and 759 B.C. plus a total eclipse of the sun on June 15, 763 prepared the Ninevites for Jonah's message.⁵¹ The Ninevites may have viewed these phenomena as indications of divine anger. However that is not the emphasis of the text.

Some commentators have attributed the repentance of the Ninevites at least partially to Jonah's previous experience in the great fish's stomach. They base this on Jesus' statement that Jonah was a sign to the Ninevites (Luke 11:30). They note that the Ninevites worshipped Dagon, which was part man and part fish.⁵² They have also pointed out that the Assyrian fish goddess, Nosh, was the chief deity in Nineveh. Some of them have argued that Jonah came to the city as one sent by Nosh to proclaim the true God. However the text of Jonah attributes the repentance of the Ninevites primarily to the message that God had given Jonah to proclaim. Whatever the Ninevites may have known about Jonah's encounter with the fish, the text gives the credit to the word of the Lord, not to Jonah's personal background.⁵³

"God delights to do the impossible, and never more so than in turning men to Himself. Instead, then, of denying on the grounds of its human' impossibility the repentance that swept over Nineveh, let us see it as an evidence of divine power. For this, not the episode of the sea monster, is the greatest miracle in the book."⁵⁴

3:6 Even the king responded by repenting. Evidently he heard the message from other Ninevites rather than directly from the prophet. The king of Nineveh would probably have been the king of Assyria since Nineveh was the capital of the empire.⁵⁵ However the writer described this man as the king of Nineveh. The explanation may be that the focus of Jonah's prophecy was specifically Nineveh (v. 4), not the whole Assyrian Empire. His name, though of interest to us, was unnecessary to the writer.

Who was this king? He was probably one of the Assyrian kings who ruled during or near the regency of Jeroboam II in Israel (793-753 B.C.).

Assyrian Kings Contemporary with Jeroboam II⁵⁶

Adad-nirari III 811-783 B.C.

Shalmaneser IV 783-772 B.C.

Ashur-dan III 772-754 B.C.

Ashur-nirari V 754-746 B.C.

Of these perhaps Ashur-dan III is the most likely possibility.

"There is something affecting in the picture of this Oriental monarch so swiftly casting aside such gorgeous robes and taking the place of the penitent. He had the virtue of not holding back in his approach to God."⁵⁷

3:7 This verse further describes how seriously the king and his nobles regarded their situation and to what extent they went to encourage citywide contrition. They did not regard their animals as needing to humble themselves but viewed them as expressing the spirit of their owners.

3:8 Clearly the Ninevites connected the impending judgment with their own conduct. They felt that by abandoning their wickedness they could obtain some mercy from God. The Hebrew word translated "violence" (hamas) refers to the overbearing attitude and conduct of someone who has attained power over others and misuses it (cf. Gen. 16:5). Assyrian soldiers were physically violent (Nah. 3:1, 3-4; cf. 2 Kings 18:33-35), but so were the Chaldeans (Hab. 1:9; 2:8, 17) and others who because of conquest could dominate others. Discrimination against minorities because they are less powerful manifests this sin. We must not forget the violence of our own times and society.

"Violence, the arbitrary infringements of human rights, is a term that occurs in the OT prophets especially in connection with cities: urban conglomeration encourages scrambling over others, like caterpillars in a jar."⁵⁸

This reference to violence recalls Genesis 6:11 and 13. God had previously destroyed the world in Noah's day because it was so violent. Now Jonah became the bearer of a message of judgment on another violent civilization.

Decorating horses and other animals has long been a popular practice. You may recall that in the funeral of President Kennedy a riderless horse added a poignant touch to the procession.

3:9 The Ninevites lived in the ancient Near East that viewed all of life as under the sovereign control of divine authority, a supreme being.⁵⁹ Even though they were polytheists and pagans they believed in a god of justice who demanded justice of humankind. They also believed that their actions affected their god's actions. This world view is essentially correct as far as it goes. We should probably not understand their repentance as issuing in conversion to Jewish monotheism. It seems unlikely that all the Ninevites became Gentile proselytes to Judaism (cf. 1:16).

God's turning and relenting would result from His compassion, which the Ninevites counted on when they repented (i.e., changed their thinking).

"Though generalities must always be used with caution, we may say that never again has the world seen anything quite like the result of Jonah's preaching in Nineveh."⁶⁰

"The book is a challenge to all to hear God's appeal to be like the sailors and the Ninevites in their submissiveness to Yahweh."⁶¹

3:10 God noted the genuineness of the Ninevites' repentance in their actions. These fruits of repentance moved Him to withhold the judgment that He would have sent on them had they persisted in their wicked ways.⁶² Nineveh finally experienced overthrow in 612 B.C., about 150 years later.

"We may know the character of God only from what he does and the words he uses to explain his actions. When he does not do what he said he would, we as finite men can say only that he has changed his mind or repented, even though we should recognize, as Jonah did (4:2), that he had intended or desired this all along."⁶³

"Helpful also is the analogy of the thermometer. Is it changeable or unchangeable? The superficial observer says it is changeable, for the mercury certainly moves in the tube. But Just as certainly it is unchangeable, for it acts according to fixed law and invariably responds precisely to the temperature."⁶⁴

Notice that in this section of verses (vv. 5-10) the name "God" (Heb. Elohim, the strong one) appears exclusively. Earlier and later in the story the name "Lord" (Heb. Yahweh, the covenant keeping God) occurs frequently. Jonah did not present God, and the Ninevites did not fear God, as the covenant keeping God of Israel but as the universal supreme being. Likewise God did not deal with the Ninevites as He dealt with His covenant people Israel but as He deals with all people generally. His mercy was part of the "common grace" that He bestows on all people who do right rather than a manifestation of "special grace." Thus the story teaches that God will be merciful to anyone, His elect and His non-elect, who live submissively to natural divine law.

Guzik: Jon 3:1-10

Jonah 3 - Jonah Preaches Repentance in Nineveh, the City Repents

A. Jonah's ministry in Nineveh.

1. (1-2) The second call to Jonah.

Now the word of the LORD came to Jonah the second time, saying, "Arise, go to Nineveh, that great city, and preach to it the message that I tell you."

a. Now the word of the LORD came to Jonah the second time: This shows the amazing love of God to His wayward people. Though Jonah did everything he could to resist the first call of God, after Jonah repented God called him again - though God was under no obligation to do it. He did it out of mercy and grace.

i. "By paralleling here the book's opening remarks, almost word for word, the author skillfully conveys the idea that Jonah is being offered a new beginning." (Alexander)

ii. "How many of us who have been called to deliver the word of Jehovah, would still be doing it, if it were not for this patient and perfecting grace of God? Surely not many! How have we failed Him, and broken down in our ministry; and often not on ground so high as that of Jonah's failure." (Morgan)

iii. God was determined to do the work through Jonah, so He did not give up on the reluctant prophet. God is often just this committed to doing His work through a man. "Suppose that the problem had been given to us to solve - how shall this city be moved to repentance? How shall its vice be forsaken and the God of Israel worshipped by all its inhabitants from the highest to the lowest? If we had not been paralyzed with despair, which is the most probable, we should, nevertheless, have sat down carefully to consider our plans. We should have parcelled it out into missionary districts; we should have needed at least several hundreds, it not thousands, of able ministers; at once, expenses would have to be incurred, and we should have considered ourselves bound to contemplate the erection of innumerable structures in which the Word of God might be preached. Our machinery would necessarily become cumbrous; we should find that we, unless we had the full resources of an empire, could not even begin the work. But what saith the Lord concerning this? Putting aside the judgments of reason, and all the plans and schemes which flesh and blood so naturally do follow, he raises up one man. By a singular providence he qualifies that one man for his mission." (Spurgeon)

b. Preach to it the message that I tell you: Instead of telling Jonah to cry out against Nineveh, this time God simply tells Jonah to go there and wait for further instructions. God often works this way, and our flesh often finds it irritating that He does.

i. The story of Jonah demonstrates why God so often leads us one step at a time without telling us more. When God told Jonah what he would say in Nineveh, Jonah rejected the call. God often only tells us what we can handle at the time.

2. (3-4) Jonah preaches in Nineveh.

So Jonah arose and went to Nineveh, according to the word of the LORD. Now Nineveh was an exceedingly great city, a three-day journey in extent. And Jonah began to enter the city on the first day's walk. Then he cried out and said, "Yet forty days, and Nineveh shall be overthrown!"

a. Jonah arose and went to Nineveh, according to the word of the LORD: Having learned the lesson that resisting the will of God is both futile and counter-productive, Jonah now obeys the call and goes to Nineveh.

b. Nineveh was an exceedingly great city, a three-day journey in extent: The idea behind this statement probably refers to how long it would take to walk around the city of "Greater Nineveh" - the metropolitan area around the city.

c. Yet forty days, and Nineveh shall be overthrown! Jonah emphasized to the people of Nineveh what would happen if they did not repent - the city would be overthrown in judgment. Undoubtedly, this was not Jonah's whole message to the people of Nineveh; but clearly it was his emphasis.

i. "Overthrown" is a word applied to the destruction of Sodom and Gomorrah (Genesis 19:25, Lamentations 4:6, and Amos 4:11).

ii. We see that Jonah preached this message with earnestness. "And such earnestness becomes a ministry that has to do with immortal souls, asleep and dead in sin, hanging on the bring of perdition, and insensible of their state. The soft-speaking, gentle-intoned, unmoved preacher, is never likely to awaken souls . . . But this earnestness is widely different from that noisy, blustering, screaming rant, that manifests more of a turbulence of disorderly passions, than of the real inspired influence of the Spirit of God." (Clarke)

B. The response of the people of Nineveh to Jonah's message.

1. (5-9) The response of the people: repentance.

So the people of Nineveh believed God, proclaimed a fast, and put on sackcloth, from the greatest to the least of them. Then word came to the king of Nineveh; and he arose from his throne and laid aside his robe, covered himself with sackcloth and sat in ashes. And he caused it to be proclaimed and published throughout Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste anything; do not let them eat, or drink water. But let man and beast be covered with sackcloth, and cry mightily to God; yes, let every one turn from his evil way and from the violence that is in his hands. Who can tell if God will turn and relent, and turn away from His fierce anger, so that we may not perish?

a. The word "repentance" isn't in this passage; but repentance isn't really a word, it is something you do - and these people did repentance.

b. The people of Nineveh believed God: Repentance begins with believing God. As we believe Him and His Word, we have the power to transform our lives as He wills. You can do many other things associated with repentance, but if they do not begin with believing on and trusting God, they are all useless works of the flesh.

i. You can't believe God apart from the Word of God. Therefore, any real revival or repentance will begin with faithful preaching and faithful hearing of God's Word, just as it was in Nineveh.

c. The people of Nineveh . . . proclaimed a fast, and put on sackcloth: Repentance means doing something. The people of Nineveh fasted, mourned as if for the dead, and they did it from the highest to the lowest (from the greatest to the least of them).

i. If repentance is anything, it is not business as usual. When repentance comes, something has to change and something has to be different. In their case, the people of Nineveh took off their normal clothes and put on sackcloth - a thick coarse cloth, normally made from goat's hair. Wearing it displayed the rejection of earthly comforts and pleasures.

ii. Let man and beast be covered with sackcloth: They even repented on behalf of their animals, dressing them as if the animals were in mourning for the dead.

d. But let man and beast . . . cry mightily to God: Repentance means crying mightily to God. It means coming to God with passion and seriousness about your sin and your need for His mercy and forgiveness.

i. So much of modern "repentance," with its claim of excuses and reasons why we sinned, is really not repentance at all. It is only an attempt to justify and excuse our sin. Nevertheless, you sinned or you didn't; if you did, there is no excuse, and if you haven't, there is no need to repent. Repentance and excuses simply don't belong together.

e. Yes, let every one turn from his evil way and from the violence that is in his hands: Repentance means turning from your evil way and from the violence that is in your hands. Repentance means to change your mind and turn from your previous sinful actions.

i. In the Christian life, repentance does not describe what you must do to turn to God; it describes the very process of turning to God. When we truly turn to Him, we turn away from the things that displease Him.

f. Who can tell if God will turn and relent, and turn away from His fierce anger: Repentance has hope in the mercy and love of God. It hopes that God will relent and that the repentant people will not perish.

g. Jonah could more effectively preach the message of repentance because he knew his own need to repent. Being a repentant sinner didn't disqualify Jonah from preaching repentance; it made his preaching all the more effective.

2. (10) God's response to the people's repentance.

Then God saw their works, that they turned from their evil way; and God relented from the disaster that He had said He would bring upon them, and He did not do it.

a. God saw their works . . . and God relented: God honored their repentance, even though their past sin was just reason enough for an outpouring of judgment. The state would never forgive a cold-blooded murderer who vowed to never do it again, but God mercifully relented from judgment against the people of Nineveh.

i. We do not obligate God to forgive us when we repent. Instead, repentance appeals to God's mercy, not His justice.

b. God relented from the disaster that He had said He would bring upon them, and He did not do it: Did God's relenting make Jonah a false prophet, when he prophesied Yet forty days and Nineveh shall be overthrown? Not at all, for two good reasons.

i. First, God acted in total consistency with His Word: The instant I speak concerning a nation and concerning a kingdom, to pluck up, to pull down, and to destroy it, if that nation against whom I have spoken turns from its evil, I will relent of the disaster that I thought to bring upon it. (Jeremiah 18:7-8) Jonah's preaching was like all warnings of judgment: it was an invitation to repent and avert the promised judgment. His words had an implied "if you do not repent" in front of them. Remember that we are not told the sum total of Jonah's preaching; though we should assume that the statement in Jonah 3:5 is the central theme of what Jonah said, we should not assume it was all that he said.

ii. Second, God did judge Nineveh (as recorded in the book of Nahum). Nevertheless, in light of their repentance He delayed it another 150 years.

© 2001 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: Jon 3:6

JONAH 3:6 —Why does Jonah refer to the king of Assyria simply as the king of Nineveh?

PROBLEM: Conservative scholars maintain that the Book of Jonah was written by the prophet Jonah who actually experienced the events recorded in the book. However, if the Book of Jonah was written by a Hebrew prophet who lived in the time of the Assyrian empire, why would he refer to the king of the Assyrian empire simply as the king of Nineveh?

SOLUTION: All of the ancient records regarding the history of Assyria testify to the fact that it was common knowledge that Nineveh was the capital city of Assyria. Simply because Jonah identifies this king as the king of Nineveh does not mean that Jonah did not also realize that this man was the king of the Assyrian empire of which Nineveh was the capital. The king of Assyria would certainly be the king of its capital city. To identify the king of a nation as the king of its capital city was not uncommon. In 1 Kings 21:1 Ahab, king of Israel, is referred to as the king of Samaria. So, Jonah’s use of this title is not anachronistic, and does not provide evidence for a late date.   

Evidence: Jon 3:7-8

May our King, too, cause the Good News of the gospel to be proclaimed and publlshed throughout this world. This should be our constant prayer, that God will raise up and send forth messengers. Repentance from sin is more important than food or drink.

Evidence: Jon 3:10

You are not here in the world for yourself You have been sent here for othes. The world is waiting for you! CATHERINE BOOTH

Introduction / Outline

JFB: Jonah (Book Introduction)

JONAH was the son of Amittai, of Gath-hepher in Zebulun (called Gittah-hepher in Jos 19:10-13), so that he belonged to the kingdom of the ten tribes, not to Judah. His date is to be gathered from 2Ki 14:25-27, "He (Jeroboam II) restored the coast of Israel from the entering of Hamath unto the sea of the plain, according to the word of the Lord God of Israel, which He spake by the hand of His servant Jonah, the son of Amittai, the prophet, which was of Gath-hepher. For the Lord saw the affliction of Israel, that it was very bitter: for there was not any shut up, nor any left, nor any helper for Israel. And the Lord said not that He would blot out the name of Israel from under heaven: but He saved them by the hand of Jeroboam the son of Joash." Now as this prophecy of Jonah was given at a time when Israel was at the lowest point of depression, when "there was not any shut up or left," that is, confined or left at large, none to act as a helper for Israel, it cannot have been given in Jeroboam's reign, which was marked by prosperity, for in it Syria was worsted in fulfilment of the prophecy, and Israel raised to its former "greatness." It must have been, therefore, in the early part of the reign of Joash, Jeroboam's father, who had found Israel in subjection to Syria, but had raised it by victories which were followed up so successfully by Jeroboam. Thus Jonah was the earliest of the prophets, and close upon Elisha, who died in Joash's reign, having just before his death given a token prophetical of the thrice defeat of Syria (2Ki 13:14-21). Hosea and Amos prophesied also in the reign of Jeroboam II, but towards the closing part of his forty-one years' reign. The transactions in the Book of Jonah probably occurred in the latter part of his life; if so, the book is not much older than part of the writings of Hosea and Amos. The use of the third person is no argument against Jonah himself being the writer: for the sacred writers in mentioning themselves do so in the third person (compare Joh 19:26). Nor is the use of the past tense (Jon 3:3, "Now Nineveh was an exceeding great city") a proof that Nineveh's greatness was past when the Book of Jonah was being written; it is simply used to carry on the negative uniformly,--"the word of the Lord came to Jonah . . . so Jonah arose . . . now Nineveh was," &c. (Jon 1:1; Jon 3:3). The mention of its greatness proves rather that the book was written at an early date, before the Israelites had that intimate knowledge of it which they must have had soon afterwards through frequent Assyrian inroads.

As early as JULIAN and PORPHYRY, pagans ridiculed the credulity of Christians in believing the deliverance of Jonah by a fish. Some infidels have derived it from the heathen fable of the deliverance of Andromeda from a sea monster by Perseus [APOLLODORUS, The Library, 2.4,3]; or from that of Arion the musician thrown into the sea by sailors, and carried safe to shore on a dolphin [HERODOTUS, History, 1.24]; or from that of Hercules, who sprang into the jaws of a sea monster, and was three days in its belly, when he undertook to save Hesione [DIODORUS SICULUS, Historical Library, 4.42; HOMER, The Iliad, 20.145; 21.442]. Probably the heathen fables are, vice versa, corruptions of the sacred narrative, if there be any connection. JEROME states that near Joppa lay rocks, pointed out as those to which Andromeda was bound when exposed to the sea monster. This fable implies the likelihood of the story of Jonah having passed through the Phœnicians in a corrupted form to Greece. That the account of Jonah is history, and not parable (as rationalists represent), appears from our Lord's reference to it, in which the personal existence, miraculous fate, and prophetical office of Jonah are explicitly asserted: "No sign shall be given but the sign of the prophet Jonas: for, as Jonas was three days and three nights in the whale's belly, so shall the Son of man be three days and three nights in the heart of the earth" (Mat 12:39-40). The Lord recognizes his being in the belly of the fish as a "sign," that is, a real miracle, typical of a similar event in His own history; and assumes the execution of the prophet's commission to Nineveh, "The men of Nineveh . . . repented at the preaching of Jonas; and behold, a greater than Jonas is here" (Mat 12:41).

It seemed strange to KIMCHI, a Jew himself, that the Book of Jonah is among the Scriptures, as the only prophecy in it concerns Nineveh, a heathen city, and makes no mention of Israel, which is referred to by every other prophet. The reason seems to be: a tacit reproof of Israel is intended; a heathen people were ready to repent at the first preaching of the prophet, a stranger to them; but Israel, who boasted of being God's elect, repented not, though warned by their own prophets at all seasons. This was an anticipatory streak of light before the dawn of the full "light to lighten the Gentiles" (Luk 2:32). Jonah is himself a strange paradox: a prophet of God, and yet a runaway from God: a man drowned, and yet alive: a preacher of repentance, yet one that repines at repentance. Yet Jonah, saved from the jaws of death himself on repentance, was the fittest to give a hope to Nineveh, doomed though it was, of a merciful respite on its repentance. The patience and pity of God stand in striking contrast with the selfishness and hard-heartedness of man.

Nineveh in particular was chosen to teach Israel these lessons, on account of its being capital of the then world kingdom, and because it was now beginning to make its power felt by Israel. Our Lord (Mat 12:41) makes Nineveh's repentance a reproof of the Jews' impenitence in His day, just as Jonah provoked Israel to jealousy (Deu 32:21) by the same example. Jonah's mission to Nineveh implied that a heathen city afforded as legitimate a field for the prophet's labors as Israel, and with a more successful result (compare Amo 9:7).

The book is prose narrative throughout, except the prayer of thanksgiving in the second chapter (Jon 2:1-9). The Chaldæisms in the original do not prove spuriousness, or a later age, but were natural in the language of one living in Zebulun on the borders of the north, whence Aramaic peculiarities would readily arise; moreover, his message to Nineveh implies acquaintance with Assyrian. Living as Jonah did in a part of Israel exposed to Assyrian invasions, he probably stood in the same relation to Assyria as Elijah and Elisha had stood to Syria. The purity of the language implies the antiquity of the book, and the likelihood of its being Jonah's own writing. Indeed, none but Jonah could have written or dictated such peculiar details, known only to himself.

The tradition that places the tomb of Jonah opposite to Mosul, and names it "Nebbi Junus" (that is, "prophet Jonah"), originated probably in the spot having been occupied by a Christian church or convent dedicated to him [LAYARD]. A more ancient tradition of JEROME'S time placed the tomb in Jonah's native village of Gath-hepher.

JFB: Jonah (Outline)

• JONAH'S COMMISSION TO NINEVEH, FLIGHT, PUNISHMENT, AND PRESERVATION BY MIRACLE. (Jon. 1:1-17)
• JONAH'S PRAYER OF FAITH AND DELIVERANCE. (Jon 2:1-10)
• JONAH'S SECOND COMMISSION TO NINEVEH: THE NINEVITES REPENT OF THEIR EVIL WAY: SO GOD REPENTS OF THE EVIL THREATENED. (Jon 3:1-10)
• JONAH FRETS AT GOD'S MERCY TO NINEVEH: IS REPROVED BY THE TYPE OF A GOURD. (Jon 4:1-11)

TSK: Jonah 3 (Chapter Introduction)

Overview

Jon 3:1, Jonah, sent again, preaches to the Ninevites; Jon 3:5, Upon their repentance, Jon 3:10. God repents.

Poole: Jonah 3 (Chapter Introduction)

CHAPTER 3

Jonah, being sent again, preacheth the overthrow of Nineveh, Jon 3:1-4 . Upon their repentance, Jon 3:5-9 , God repenteth him of the evil, Joh 3:10 .

MHCC: Jonah (Book Introduction)

Jonah was a native of Galilee, 2Ki 14:25. His miraculous deliverance from out of the fish, rendered him a type of our blessed Lord, who mentions it, so as to show the certain truth of the narrative. All that was done was easy to the almighty power of the Author and Sustainer of life. This book shows us, by the example of the Ninevites, how great are the Divine forbearance and long-suffering towards sinners. It shows a most striking contrast between the goodness and mercy of God, and the rebellion, impatience, and peevishness of his servant; and it will be best understood by those who are most acquainted with their own hearts.

MHCC: Jonah 3 (Chapter Introduction)

(Jon 3:1-4) Jonah sent again to Nineveh, preaches there.

(Jon 3:5-10) Nineveh is spared upon the repentance of the inhabitants.

Matthew Henry: Jonah (Book Introduction)

An Exposition, with Practical Observations, of The Book of Jonah

This book of Jonah, though it be placed here in the midst of the prophetical books of scripture, is yet rather a history than a prophecy; one line of prediction there is in it, Yet forty days, and Nineveh shall be overthrown; the rest of the book is a narrative of the preface to and the consequences of that prediction. In the midst of the obscure prophecies before and after this book, wherein are many things dark and hard to be understood, which are puzzling to the learned, and are strong meat for strong men, comes in this plain and pleasant story, which is entertaining to the weakest, and milk for babes. Probably Jonah was himself the penman of this book, and he, as Moses and other inspired penmen, records his own faults, which is an evidence that in these writings they designed God's glory and not their own. We read of this same Jonah 2Ki 14:25, where we find that he was of Gath-hepher in Galilee, a city that belonged to the tribe of Zebulun, in a remote corner of the land of Israel; for the Spirit, which like the wind, blows where it listeth, will as easily find out Jonah in Galilee as Isaiah at Jerusalem. We find also that he was a messenger of mercy to Israel in the reign of Jeroboam the second; for the success of his arms, in the restoring of the coast of Israel, is said to be according to the word of the Lord which he spoke by the hand of his servant Jonah the prophet. Those prophecies were not committed to writing, but this against Nineveh was, chiefly for the sake of the story that depends upon it, and that is recorded chiefly for the sake of Christ, of whom Jonah was a type; it contains also very remarkable instances of human infirmity in Jonah, and of God's mercy both in pardoning repenting sinners, witness Nineveh, and in bearing with repining saints, witness Jonah.

Matthew Henry: Jonah 3 (Chapter Introduction)

In this chapter we have, I. Jonah's mission renewed, and the command a second time given him to go preach at Nineveh (Jon 3:1, Jon 3:2). II. Jonah's message to Nineveh faithfully delivered, by which its speedy overthrow was threatened (Jon 3:3, Jon 3:4). III. The repentance, humiliation, and reformation of the Ninevites hereupon (Jon 3:5-9). IV. God's gracious revocation of the sentence passed upon them, and the preventing of the ruin threatened (Jon 3:10).

Constable: Jonah (Book Introduction)

Introduction

Background

Jonah is the fifth of the Minor Prophets (the Book of the Twelve) in our English Bibles. It is unique among the Latter Prophets (Isaiah through Malachi) in that it is almost completely narrative similar to the histories of Elijah and Elisha (1 Kings 17-19; 2 Kings 2:4-6).¹ The exceptional section, of course, is Jonah's psalm in 2:2-9. Jonah is the only Old Testament prophet on record whom God sent to a heathen nation with a message of repentance.² He was Israel's foreign missionary whereas Hosea was Israel's home missionary. Both of these prophets revealed important characteristics about God: Hosea God's loyal love to Israel, and Jonah His compassion for all people, specifically Gentiles.

Jonah's hometown was Gath-hepher in Galilee (2 Kings 14:25; cf. Josh. 19:13). It stood north of Nazareth in the tribal territory of Zebulun. Jonah prophesied in the Northern Kingdom during the reign of Israel's Jeroboam II (793-753 B.C.; 2 Kings 14:25). Second Kings 14:25 records that Jonah prophesied that Jeroboam II would restore Israel to her former boundaries, which the king did.

It is very probable that God sent Jonah to Nineveh, the capital of the great Assyrian Empire, during the years when that nation was relatively weak. Following the death of King Adad-nirari III in 783 B.C. the nation was not strong again until Tiglath-pileser III seized the throne in 745 B.C.³ During this 37 year period Assyria had difficulty resisting its neighbors to the North, the Urartu mountain tribes who allied with their neighbors, the people of Mannai and Madai. These invaders pushed the northern border of Assyria south to within less than 100 miles of Nineveh. This vulnerable condition evidently made the king and residents of Nineveh receptive to Jonah's prophetic message to them.

Nineveh, the capital of the Assyrian Empire, stood on the eastern bank of the Tigris River. It had walls 100 feet high and 50 feet thick, and the main one, punctuated by 15 gates, was over seven and one half miles long.⁴ The total population was probably about 600,000 including the people who lived in the suburbs outside the city walls (cf. 4:11). The residents were idolaters and worshipped Asur and Ishtar, the chief male and female deities, as did almost all the Assyrians. Assyria was a threat to Israel's security (cf. Hos. 11:5; Amos 5:27). This is one reason Jonah refused to go to Nineveh. He feared the people might repent and that God would refrain from punishing Israel's enemy.

Date and Writer

Most critical scholars date this prophecy in the postexilic period during the time of Ezra and Nehemiah. They base their opinion on the past tense in 3:3, the size of Nineveh according to that verse, and the differences in style between Jonah and Hosea, another northern prophet. Many conservative scholars believe that these arguments do not outweigh the evidence for a pre-exilic date that many features of the book and the traditional Jewish commentaries present.

If the book records events that really happened, the record of them must have come from Jonah himself. However the book nowhere claims that Jonah was its writer. It seems to argue against this possibility by relating the story in the third person rather than in the first. Therefore some unidentified writer appears to have put the book in its final form. The compilers of the Old Testament canon probably placed this book among the minor prophets because they believed that Jonah wrote it.⁵

One conservative scholar has suggested that what we have is a version of the story that someone wrote for the nation of Judah. He supposedly did this to teach its people the lessons that God earlier taught His prophet, the Ninevites, and the residents of Israel.⁶ Such a message would have been appropriate when the weakened Southern Kingdom faced a threat from another formidable power to its north namely Babylonia. However the arguments for the writer being Jonah are quite convincing.⁷

The events recorded in the book probably covered only a few months or years at the most. Jonah lived during Jeroboam II's reign (793-753 B.C.). Probably a date of composition somewhere in the neighborhood of 750 B.C. would not be far from the truth.

Historicity

Since the rise of critical scholarship in the nineteenth century, many writers and teachers now believe that the events recorded in this book were not historical.⁸ They interpret this book as an allegory or as a parable.

The allegorical interpretation views the book as "a complete allegory in which each feature represents an element in the historical and religious experience of the Israelites."⁹ This interpretation may have arisen because "Jonah" means "dove," and the Jews had long regarded the dove as a symbol of their nation (cf. Ps. 74:19; Hos. 11:11).¹⁰ Those who adopt this interpretation see the book as teaching Israel's mission and failure in being God's missionary agent to the Gentiles. Jonah's flight to Tarshish represents Israel's failure before the Exile, and the great fish symbolizes Babylon. The disgorging of Jonah stands for Israel's second chance following her restoration to the land.

The parabolic interpretation also regards the book as not historical. However, its advocates view it as simply a moral story designed to teach a spiritual lesson. Essentially the lesson is that God's people should not be narrow and introverted but outreaching and missionary in their love and concern for those outside their number who are facing God's judgment. The difference in these two interpretations is the amount of detail that its advocates press. The parabolic interpretation argues for one primary lesson in the story whereas the allegorical interpretation finds meaning in its details too.

Jewish and Christian interpreters believed that the Book of Jonah was historical until the rise of critical scholarship. Jesus Christ referred to Jonah as a historical person and to his experience as real (Matt. 12:38-42; 16:4; Luke 11:29-32).¹¹

"If the three days' confinement of Jonah in the belly of the fish really had the typical significance which Christ attributes to it . . ., it can neither be a myth or dream, nor a parable, nor merely a visionary occurrence experienced by the prophet; but must have had as much objective reality as the facts of the death, burial, and resurrection of Christ."¹²

It is unlikely that the writer would have given us the name of Jonah's father if he was not a real person. Furthermore the narrator presented Jonah as a real person, not a mythical or fictitious figure.

The main argument against the book being historical is Jonah's surviving three days and nights in the fish's belly (1:17). However various writers have documented many similar miraculous deliverances.¹³ Since such a survival is physically possible, we should not dismiss the historical view especially since Jesus endorsed Jonah's "resurrection."

Some interpreters, including myself, who hold to the historicity of the events also believe that the book contains symbolic and typical teaching.

"Whereas other prophets proclaimed in words the position of the Gentiles with regard to Israel in the nearer and more remote future, and predicted not only the surrender of Israel to the power of the Gentiles, but also the future conversion of the heathen to the living God, and their reception into the kingdom of God, the prophet Jonah was entrusted with the commission to proclaim the position of Israel in relation to the Gentile world in a symbolico-typical manner, and to exhibit both figuratively and typically not only the susceptibility of the heathen for divine grace, but also the conduct of Israel with regard to the design of God to show favour to the Gentiles, and the consequences of their conduct."¹⁴

The book is probably a prophetic narrative in its literary genre.¹⁵

"The concern of a number of OT prophetic narratives is to trace the process whereby a divine oracle was fulfilled. This book, on the contrary, breaks the pattern surprisingly by showing how and why a divine oracle, concerning the destruction of Nineveh, was not fulfilled."¹⁶

Many commentators who deny the historicity of the book regard it as a parable with certain allegorical features and its literary tone as parody or satire.¹⁷

Purpose

The book is a revelation to God's people of His sovereign power and loving care for all His creatures, even cattle. This revelation came first to Jonah personally and then through him to the Jews. It was not a revelation to the Ninevites. Their responsibility was simply to repent and humble themselves. This revelation should have moved the Israelites to respond as the Assyrians did namely with repentance and humility. They faced similar threats first from the Assyrians and then from the Babylonians. Jonah's lack of concern for the Ninevites contrasts with God's concern for them that was to be the pattern for His people.

Canonicity

The earliest extrabiblical reference to this book is in Ecclesiasticus 49:10. There Ben Sira, who lived not later than 190 B.C., referred to "the twelve prophets" namely the writers of the Minor Prophets books, which include Jonah. The Jewish rabbis never challenged the canonicity of this book.

Message¹⁸

The Book of Jonah does not contain the record of a prophet's message as much as the record of a prophet's experience. That feature makes Jonah distinctive among the prophetic books. This prophet's experiences are what we need to look at to learn the message of this book. That is also true of the former prophets books: Joshua, Judges, Samuel, and Kings. They too teach by recording selected experiences more than prophetic oracles.

There are many incidental features of this story such as the ship, the storm, the fish, the gourd, the worm, the hot wind, and even Nineveh. They are important parts of the revelation, but they do not give us the message of the book. It is the major features of the story that do this. The major features are God and Jonah.

God's dealings with Jonah are even more important than His dealings with the Ninevites from the standpoint of the book's revelation. These dealings reveal God's attitude and activity toward the nations and toward His own people for the nations' sake. We have here a revelation of Yahweh and a revelation of the responsibility of Yahweh's representatives.

One of the characteristics that marked the Israelites was their exclusivity. During the reign of Jeroboam II, when Jonah ministered, Israel was expanding geographically. She was forming alliances with her neighbor nations. However at the same time she was more exclusive religiously than she had ever been. The Israelites believed that their privileged relationship with God needed guarding so the Gentiles would not take it from her as they had taken so many other things. The Israelites projected their hostile attitude toward the Gentiles onto Yahweh. They thought of Him as hostile to their enemies too. Jonah epitomized that attitude. God gave His people this book to teach them that His attitude toward those outside the covenants and promises was quite different from theirs, and theirs should be different too.

The major revelation of Yahweh in this book comes through in His dealings with Nineveh and in His dealings with Jonah. Let's note first what this book reveals about the Lord from His dealings with Nineveh.

Rather than having a superior, exclusive attitude toward the Ninevites, God's attitude was compassion. We can see this attitude at the beginning of the book when God commands Jonah to go to Nineveh. We see it again in God's patient persistence as He brings His prodigal prophet to repentance. We see it again when He sends Jonah there a second time. The clearest revelation of God's attitude toward Nineveh, however, comes through in the last two verses of the book (4:10-11). Amos reveals the sovereignty of God, and Obadiah reveals the judgment of God. Jonah reveals the compassion of God. It is an important balancing revelation among these prophetic messages.

The Hebrew word translated "have compassion" in 4:10 and 11 (Heb. hus) means "to spare by sheltering." The idea is that of covering and so shielding from danger. Jesus said, "O Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling" (Matt. 23:37). Jesus expressed the same attitude toward Jerusalem that God did toward Nineveh. We see God's attitude toward sinning cities, great groups of people. This is the attitude that has driven missionaries throughout the ages. It is God's attitude of compassion.

All God's activities in this book proceeded from this basic attitude. We might conclude that God sent Jonah to cry against Nineveh only because He was angry with it because of its sin. Certainly it was under His judgment for its sins, but the last verse reveals the underlying motive of God, His compassion.

Seen in this light the troublesome statement that God changed His mind in 3:10 becomes less problematic. The Hebrew word used here (nacham) carries the connotation of being relieved and comforted. We should hear God sighing in relief when we read this verse. When Nineveh repented, God saw that judgment would not be necessary, and this made Him very glad. When people turn from their sin, God turns from their judgment. Of course, God's judgment of sin is a manifestation of His love, but we do not normally appreciate that fact.

Turning to what this book reveals about God's dealings with Jonah we see two things.

First, God needs messengers. In one sense God needs no one and nothing because He is self-sufficient. However in another sense He has chosen to limit His freedom by sending His messages through people. The New Testament expression of this truth is, "How shall they hear without a preacher?" (Rom. 10:14). God has chosen to use human messengers to carry His messages.

The second thing we see as we examine God's dealings with Jonah is that because God needs messengers He is persistent and patient with the messengers He selects. We see this in God's not abandoning Jonah when he boarded the ship to Tarshish. We see it in God's preparing a fish to preserve and transport him back to dry land. We see it in God recommissioning Jonah. We see it in His providing a gourd to shelter the prophet. We see it in God's patient teaching when Jonah was burning up with heat and anger. We see it in God's attempts to bring Jonah into sympathy with His merciful purpose. In all these instances we see God lovingly persuading the prophet to share His fellowship by sharing His attitude.

What about the revelation of the responsibility of God's representatives in this book?

Positively it is to represent God. Jonah did not rebel against God and become angry with God because He failed to appreciate God. He knew God quite well, as 4:2 makes perfectly clear. God sends people to represent Him who know Him. Jonah rebelled and became angry because he hated Nineveh. We should be able to appreciate this because all of us hate violence and cruelty when the wicked misdirect their wrath against people who do not deserve it.

To represent God His servants must be obedient. His orders must have priority over their desires. God's purposes must override our prejudices and our preferences. If that is not the case, then the messenger experiences estrangement from God. However there must be shared attitudes as well as obedient actions for true fellowship to exist. Jonah was not an acceptable representative until his attitude mirrored God's even though he had acquiesced to do God's will.

Jonah gives us the negative example in his attitude toward Nineveh. Jesus gives us the positive one in His attitude toward Jerusalem. Think of all the teeming cities of the world, where cruelty and corruption reign, and then remember that God has compassion on their inhabitants. Do we have more concern for plants than for people? We shall never have a missionary heart until we come into close fellowship with the God of compassion. When we not only know about Him but walk with Him, then we will share His concern. When Jesus looked on Jerusalem, He wept over it.

This book teaches us how God feels about His people as well as how He feels about the teeming masses who do not know Him. He needs us to take His message of compassion to the lost. God is always in need of messengers to stand in the gap. His word must become incarnate before it becomes impressive. That was true in Jesus' case, and it is true in ours. It is good to send Bibles all over the world, but God's primary method always has been to send a preacher with His Word. When people receive the witness of someone whose life God has persuaded to obey him the message of repentance becomes persuasive.

God still needs us, and He sends us (Matt. 28:19-20). Every Christian man, woman, boy, and girl can identify with God's call to Jonah to go to Nineveh. Why must we lift up our voices and cry against the Ninevehs of our day? Their wickedness has come up before the Lord. It is damning them. God wants to save them. Judgment is forever God's unusual (strange) act. What is usual for God is compassion, deliverance, and salvation. Therefore we must announce God's judgment so people have an opportunity to repent.

Notice that when Jonah was disobedient to God there was still much about him that was commendable. This is often true of us in our disobedience, and it often encourages us in our disobedience. Jonah went down to Joppa and found a ship waiting. Often when we disobey God we find that circumstances seem to accommodate us and cooperate with us. Jonah evidently paid his own fare. That was commendable responsibility. Nevertheless all these circumstances that Jonah could have viewed as indications that he was doing right clearly were not indicating that. He never reached Tarshish. God did not allow him to go that far. God gave him some freedom, but He eventually brought him up short. Likewise God does not remind us at every turn that we are disobedient, but He will bring us to the point of acknowledging our disobedience (cf. 1:7). He will not take His hand off us.

The church's failure in evangelism and missions is not due to our failure to know God and His compassion. We do know Him. We have even experienced His compassion in our own lives. Our failure is due to our hatred for those under God's judgment, our Ninevites. Let's admit it. We really do not want to see the world saved. We are much happier enjoying the spiritual comforts of being God's chosen people than we are reaching out to the lost. Let's admit it. We hate the lost just as Jonah did. Why don't we reach out to the city in which we now live? We don't like the people who live there.

How can we overcome this problem? We will not overcome it by trying to love those we hate. That is humanly impossible. What we must do is what Jonah did. We must begin by simply obeying God, by doing what He has told us to do namely go to them with the message of deliverance. In other words we should love our Lord even though we may not love the lost. When we obey Him, as Jonah did, God will begin to deal with our attitude toward those under His judgment.

The Book of Jonah deals with the problem of exclusivism, the sin of concluding that if we have received God's compassion it is for ourselves alone. What we need to do is begin obeying the commission that God has given us. Hopefully our obedience will arise out of love for Him, but it may arise out of our learning that disregarding that commission can result in much pain for us. In any case we need to obey. Then God will begin to teach us love for the unlovely. That too may be a painful learning process, but God will be very tender with us as He teaches us. We will also enter into true fellowship with our Savior who wept over Jerusalem because we will share His heart of compassion.

The message of Jonah then is that God will give us His heart of compassion for the lost as we execute the commission that He has given us.

Constable: Jonah (Outline)

Outline

I. The disobedience of the prophet chs. 1-2

A. Jonah's attempt to flee from God 1:1-3

B. Jonah's lack of compassion 1:4-6

C. Jonah's failure to fear his sovereign God 1:7-10

D. The sailors' compassion and fear of God 1:11-16

D. Jonah's deliverance by God 1:17-2:1

E. Jonah's psalm of thanksgiving 2:2-9

F. Jonah's deliverance from the fish 2:10

II. The obedience of the prophet chs. 3-4

A. Jonah's proclamation to the Ninevites 3:1-4

B. The Ninevites' repentance 3:5-10

C. Jonah's displeasure at God's mercy 4:1-4

D. God's rebuke of Jonah for his attitude 4:5-9

E. God's compassion for those under His judgment 4:10-11

The following outline points out some of the parallels in the story nicely.¹⁹

I. A Hebrew sinner saved (1:1-2:10[11])

A. Jonah's disobedience (1:1-3)

B. Jonah's punishment; heathen homage (1:4-16)

C. Jonah's rescue (1:17-2:10 [2:1-11])

1. God's grace (1:17 [2:1])

2. Jonah's praise (2:1-9 [2-10])

3. God's last word (2:10 [11])

II. Heathen Sinners Saved (3:1-4:11)

A. Jonah's obedience (3:1-4)

B. Nineveh's repentance (3:5-9)

C. Jonah's rebuke (3:10-4:11)

1. God's grace (3:10)

2. Jonah's plaint (4:1-3)

3. God's last word (4:4-11)

Constable: Jonah

Jonah

Bibliography

Allen, Leslie C. The Books of Joel, Obadiah, Jonah and Micah. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1976.

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. Chicago: Moody Press, 1964. Revised ed. 1974.

Backus, William. The Paranoid Prophet. Minneapolis: Bethany House Publishers, 1986.

Baly, Dennis. The Geography of the Bible. London: Lutherworth, 1957.

Chisholm, Robert B., Jr. "Does God Change His Mind'?" Bibliotheca Sacra 152:608 (October-December 1995):387-99.

Constable, Thomas L. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost, pp. 99-113. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

de Vaux, Roland. Ancient Israel. New York: McGraw-Hill, 1961.

Ellison, H. L. "Jonah." In Daniel-Minor Prophets. Vol. 7 of Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1985.

Feinberg, Charles Lee. Jonah, Micah, and Nahum. The Major Messages of the Minor Prophets series. New York: American Board of Missions to the Jews, 1951.

Gaebelein, Frank E. Four Minor Prophets: Obadiah, Jonah, Habakkuk, and Haggai. Chicago: Moody Press, 1970.

Hannah, John D. "Jonah." In Bible Knowledge Commentary: Old Testament, pp. 1461-73. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Howe, George F. "Jonah and the Great Fish." Biblical Research Monthly, January 1973, pp. 6-8.

International Standard Bible Encyclopaedia, 1957 ed. S.v. "Nineveh," by A. H. Sayce.

Keil, C. F. The Twelve Minor Prophets. 2 vols. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1949.

McGee, J. Vernon. Jonah: Dead or Alive? St. Louis: Miracle Press, 1969.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

_____. The Minor Prophets. Westwood, NJ: Fleming H. Revell, 1960.

New Bible Dictionary, 1962 ed. S.v. "Nineveh," by D. J. Wiseman.

_____. S.v. "Tarshish," by J. A. Thompson.

Pentecost, J. Dwight. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

Strickland, Wayne G. "Isaiah, Jonah, and Religious Pluralism." Bibliotheca Sacra 153:609 (January-March 1996):24-33.

Thomas, D. Winton. "Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew." Vetus Testamentum 3 (1953):209-24.

Wilson, A. J. "Sign of the Prophet Jonah and Its Modern Confirmations." Princeton Theological Review 25 (October 1927):630-42.

Wendland, Ernst R. "Text Analysis and the Genre of Jonah (Part 1)." Journal of the Evangelical Theological Society 39:2 (June 1996):191-206.

_____. "Text Analysis and the Genre of Jonah (Part 2)." Journal of the Evangelical Theological Society 39:3 (September 1996):373-95.

Wiseman, Donald J. "Jonah's Nineveh." Tyndale Bulletin 30 (1979):29-51.

Wycliffe Bible Encyclopedia, 1975 ed. S.v. "Nineveh," by Elmer B. Smick.

Copyright 2003 by Thomas L. Constable

Haydock: Jonah (Book Introduction)

THE PROPHECY OF JONAS.

INTRODUCTION.

Jonas prophesied in the reign of Jeroboam II, as we learn from 4 Kings xiv. 25., to whom also he foretold his success in restoring all the borders of Israel. He was of Geth --- Opher, in the tribe of Zabulon, and consequently of Galilee; which confutes that assertion of the Pharisees, (John vii, 52.) that no prophet ever arose out of Galilee. He prophesied and prefigured in his own person the death and resurrection of Christ, and was the only one among the prophets who was sent to preach to the Gentiles. (Challoner) --- The most incredible mystery in our religion, and the vocation of the Gentiles, are thus insinuated. (Calmet) --- The latter shall be saved if they repent, like Ninive. (Worthington) --- Thomas Paine's supposition, that this book was written by a pagan "to satirise the malignant character of a predicting priest," requires no refutation. (Haydock) (Watson)

Gill: Jonah (Book Introduction)

INTRODUCTION TO JONAH

This book, in the Hebrew copies, is called "Sepher Jonah", the Book of Jonah; by the Vulgate Latin version "the Prophecy of Jonah": and in the Syriac version "the Prophecy of the Prophet Jonah". His name signifies a dove, derived from a root which signifies to oppress; because it is a creature liable to oppression, and to become the prey of others. Hillerus ^a derives the word from a root which signifies to be "fair" and "beautiful", as this creature is This name is very suitable to a prophet and minister of the Lord, who ought to be wise as serpents, and harmless as doves; and who mourn over their own sins, and the sins of others. Jonah did not always in, his conduct answer to his name, particularly when he was so angry at the Lord's sparing the Ninevites, and so impatient for the loss of his gourd. His father's name was Amittai, as in Jon 1:1 and in 2Ki 14:25; from whence it also appears that he was of Gathhepher, a town in the tribe of Zebulun, Jos 19:13; and was a part of Galilee, Isa 9:1; and so R. Jochanan, in Abendana, affirms, that he was of the tribe of Zebulun, and of Gathhepher, which was in that tribe; which confutes that notion of the Pharisees in the times of Christ, that no prophet came out of Galilee, Joh 7:52. The Jews ^b have a tradition that his mother was the widow of Sarepta, whose son Elijah raised from the dead, which was this prophet; and who is said to be the son of Amittai, that is, "truth": because his mother thereby knew and believed that the word of the Lord in the mouth of Elijah was truth, 1Ki 17:23; but his being a Hebrew contradicts him, Jon 1:9; for Sarepta was a city of Sidon, and he must have been a Sidonian if born of her, and not a Hebrew: but, be this as it will, it is certain he was a prophet of the Lord; and this book, which bears his name, and very probably was written by him, its divine authority is confirmed by the testimony Christ, of whom Jonah was a type; see Mat 12:39; and indeed the principal design of this book is to set forth in himself the type of the death and resurrection of Christ, by his being three days in the whale's belly, and then delivered from it; and to declare the grace and mercy of God to repenting sinners, and to signify the calling of the Gentiles after the death and resurrection of Christ; and is a very profitable book to instruct us about the power and goodness of God; the nature of repentance, and the effects of it; the imperfection and infirmities of the best of men in this life; and the call and mission of the ministers of the word, and the necessity of their conformity and attendance to it. Cyprian the martyr was converted from idolatry by hearing this prophecy read and explained by Caecilius. If this prophet was the son of the widow of Sarepta, or the person Elisha sent to anoint Jehu, according to the tradition of the Jews ^c, he was born in the times of Ahab, and lived in the reigns of Joram and Jehu; and, according to Bishop Lloyd ^d, he prophesied in the latter end, of Jehu's reign; where Mr. Whiston ^e also places him, about 860 B.C.; or in the beginning of the reign of Jehoahaz, when Israel was greatly oppressed by Hazael king of Syria, 2Ki 13:22; at which time he might prophesy of the victories and success of Jeroboam the second, and grandson of Jehoahaz, 2Ki 14:25; and, if so, he is more ancient than Isaiah, Hosea, Amos, Joel, and Micah, whose contemporary he is generally thought to be Pseudo-Epiphanius ^f, as he gives a wrong account of the place of the birth of this prophet, so of the place of his burial; which he makes to be in the land of Saar, and in the cave of Kenan, the father of Caleb and Othniel; but it is more likely that he died and was buried at Geth, where he was born; and where Jerom ^g says his grave was, shown in his time, about two miles from Zippore, in the way to Tiberias; with which account Isidore ^h agrees; and so Benjamin Tudelensis ⁱ says, his sepulchre was on a hill near Zippore. Monsieur Thevenot ^k says, not far from Nazareth the tomb of Jonah is now to be seen, to which the Turks bear a great respect.

Gill: Jonah 3 (Chapter Introduction)

INTRODUCTION TO JONAH 3

This chapter gives an account of the renewal of Jonah's message to Nineveh, and of his faithful execution of it, Jon 3:1; and of the fruit and effect of it, the conversion of the Ninevites, their faith in God, repentance of their sins, and reformation from them, Jon 3:5; and of God's approbation thereof, by revoking the sentence he had pronounced upon them, Jon 3:10.