Jonah · Chapter 3

Verse 1. And the word of the Lord] The same oracle as that before given; and which, from what he had felt and seen of the justice and mercy of the Lord, he was now prepared to obey.

Verses 1-3. And the word of the Lord, &c. — After Jonah had been well chastised for his disobedience, and was set at liberty, as recorded in the preceding chapter, the divine call to him to prophesy was repeated. He had rebelled against God’s command the first time, but now, being humbled and better prepared, he is tried again. So — Hebrew, And, Jonah arose and went into Nineveh — He now obeys without reluctance. Such was the blessed fruit of the correction which he had received. Now Nineveh was an exceeding great city — The Hebrew reads, A great city to God: so the mountains of God are the same with great mountains, Psalm 36:6, and the cedars of God are translated goodly cedars, Psalm 80:10. Nineveh was the greatest city in the known world at that time; greater than Babylon, whose compass was then three hundred and eighty-five furlongs; but Nineveh was in compass four hundred and eighty furlongs, which makes something more than sixty of our miles. It is said that its walls were one hundred feet in height, and broad enough for three coaches to meet and pass safely by each other: that it had one thousand five hundred towers on its walls, each two hundred feet high. Diodorus Siculus represents it as an oblong figure, the two longer sides of which measured one hundred and fifty stadia, and the two shorter ninety. “Ninus,” says he, “hastened to build a city of such magnitude, that it should not only be the greatest which then existed in the whole world, but that none in succeeding ages, who undertook such a work, should easily surpass it; and his expectation has not been deceived. For no one has since built so great a city; both as to the extent of its circuit, and the magnificence of its wall.” According to a report recorded by Eustathius, fourteen myriads of men were employed for eight years in building this city. It is here said, that it was of three days’ journey; and Diodorus asserts the same; that is, of three days’ journey in circuit, allowing twenty miles to each day.

JONAH’S PREACHING AND NINEVEH’S REPENTANCE, 1-10.

Jehovah repeats the command to Jonah, to preach to Nineveh (1, 2). This time Jonah obeys and delivers the message, “Yet forty days, and Nineveh shall be overthrown” (3, 4). The preaching results in the conversion of king and people, who give every evidence of heartfelt repentance (5-9); whereupon Jehovah withholds the judgment (10).

1-4. The preaching of Jonah. Jonah 3:1, is almost identical with Jonah 1:1, the only difference being the addition of “the second time” and the omission of “the son of Amittai”; Jonah 3:2a, is identical with Jonah 1:2a; but 2b is different. Preach — The same word as in Jonah 1:2, “cry”; “preaching,” derived from the same root, occurs only here in the Old Testament. The message is to be determined by Jehovah. Jonah has learned a lesson; and, though still rebellious in heart (Jonah 4:2), he proceeds immediately to carry out the divine commission. The narrative of Jonah’s preaching is interrupted by a brief description of Nineveh’s greatness (verse 3; compare Jonah 4:11). Was — Definitely expressed in Hebrew; may indicate that Nineveh was no longer a “great city,” when the description was written (see p. 335). An exceeding great city — Literally, a city great unto God, that is, great even in the estimation of God (compare Genesis 10:9); Kautzsch renders in German “unmenschlich gross” (superhumanly great). Probably an anticipation of Jonah 4:11, where the size of the city and the number of the inhabitants are given as a reason for God’s desire to save it. Three days’ journey — It seems more natural to interpret this of the diameter than of the circumference. True, some of the classical writers make it appear that the diameter was only one day’s journey, while the circumference was approximately three days’ journey. But, as Marti suggests, there is no reason why Herodotus and the Book of Jonah should agree on this point; besides, if we should interpret “three days’ journey” of the circumference, and make the diameter only one day’s journey, Jonah must have passed through the entire city before delivering his message, while verse 4 declares that he “began to enter into the city a day’s journey,” which expression certainly presupposes that there was considerable distance to traverse before he could reach the other end (see further on verse 4). It seems best, therefore, to interpret “three days” of the diameter. The extent of the city walls is given by C.H.W. Johns as follows: “The city on the river side of the Tigris extended about two and one half miles; its north wall measured about seven thousand feet, the eastern wall was nearly three miles long, and the southern about one thousand feet.… The actual extent of Nineveh proper is about eighteen hundred acres.… Outside this citadel city lay the ‘outskirts.’… Farther afield, and apparently close to Khorsabad, lay Rebit Ninua.” The latter is perhaps the Rehoboth-Ir of Genesis 10:11. In order to get a city three days in diameter or three days long, it is necessary to include all the cities mentioned in Genesis 10:11, 12, Rehoboth-Ir, Calah, and Resen, which, though not all identified, must have been in the immediate neighborhood of Nineveh proper. Koenig insists that even this combination would fail to give the required size (see p. 317). Began to enter into the city a day’s journey — A day’s journey is still called a beginning, because two more were beyond. The natural interpretation seems to be that he journeyed one day; then, having found a suitable place, he delivered his message. Others give a different interpretation. “He began to perambulate the city, going hither and thither, as far as was possible in the first day.” While thus going from street to street, and market place to market place, he is thought to have delivered his message again and again. While the former is the more natural interpretation of the Hebrew, the latter has this advantage, that, with it, verse 4 throws no light on the meaning of “three days’ journey” in verse 3. It would be possible, then, to understand the extent indicated of the circumference, which would reduce the size of the city, and thus remove a geographical difficulty. Yet forty days… — A very simple message, but one destined to create consternation. Apparently the words of Jonah contained an unconditional announcement of judgment; but later developments showed that it was conditional, that the execution depended upon the people’s attitude toward the prophetic message.

Several modern commentators insert Jonah 4:5, after Jonah 3:4. Jonah, after having delivered his message, is thought to have left the city to await further developments. Jonah 4:5, would make a good continuation of Jonah 3:4, but the transposition is not necessary. Marti’s statement, “Undoubtedly Jonah did not await the coming of the fortieth day in the city, but left the same previously,” is not conclusive.

Verse 2. And preach unto it the preaching] hayrqh ta arqw vekera eth hakkeriah, “And cry the cry that I bid thee.” Be my herald, and faithfully deliver my message. The word khrux in Greek answers to the Hebrew arwq kore: both signifying a crier, a herald, a preacher; one that makes proclamation with a loud and earnest cry. Such was John Baptist, Isaiah 40:3; such was Jesus Christ, John 7:18-37; and such were all his apostles. And such earnestness becomes a ministry that has to do with immortal souls, asleep and dead in sin, hanging on the brink of perdition, and insensible of their state. The soft-speaking, gentle-toned, unmoved preacher, is never likely to awaken souls. As we preach, so the people hear; scarcely receiving any counsels that appear to have no importance by the manner in which they are delivered. But this earnestness is widely different from that noisy, blustering, screaming rant, that manifests more of the turbulence of disorderly passions, than of the real inspired influence of the Spirit of God.

Verses 1-3. And the word of the Lord, &c. — After Jonah had been well chastised for his disobedience, and was set at liberty, as recorded in the preceding chapter, the divine call to him to prophesy was repeated. He had rebelled against God’s command the first time, but now, being humbled and better prepared, he is tried again. So — Hebrew, And, Jonah arose and went into Nineveh — He now obeys without reluctance. Such was the blessed fruit of the correction which he had received. Now Nineveh was an exceeding great city — The Hebrew reads, A great city to God: so the mountains of God are the same with great mountains, Psalm 36:6, and the cedars of God are translated goodly cedars, Psalm 80:10. Nineveh was the greatest city in the known world at that time; greater than Babylon, whose compass was then three hundred and eighty-five furlongs; but Nineveh was in compass four hundred and eighty furlongs, which makes something more than sixty of our miles. It is said that its walls were one hundred feet in height, and broad enough for three coaches to meet and pass safely by each other: that it had one thousand five hundred towers on its walls, each two hundred feet high. Diodorus Siculus represents it as an oblong figure, the two longer sides of which measured one hundred and fifty stadia, and the two shorter ninety. “Ninus,” says he, “hastened to build a city of such magnitude, that it should not only be the greatest which then existed in the whole world, but that none in succeeding ages, who undertook such a work, should easily surpass it; and his expectation has not been deceived. For no one has since built so great a city; both as to the extent of its circuit, and the magnificence of its wall.” According to a report recorded by Eustathius, fourteen myriads of men were employed for eight years in building this city. It is here said, that it was of three days’ journey; and Diodorus asserts the same; that is, of three days’ journey in circuit, allowing twenty miles to each day.

JONAH’S PREACHING AND NINEVEH’S REPENTANCE, 1-10.

Jehovah repeats the command to Jonah, to preach to Nineveh (1, 2). This time Jonah obeys and delivers the message, “Yet forty days, and Nineveh shall be overthrown” (3, 4). The preaching results in the conversion of king and people, who give every evidence of heartfelt repentance (5-9); whereupon Jehovah withholds the judgment (10).

1-4. The preaching of Jonah. Jonah 3:1, is almost identical with Jonah 1:1, the only difference being the addition of “the second time” and the omission of “the son of Amittai”; Jonah 3:2a, is identical with Jonah 1:2a; but 2b is different. Preach — The same word as in Jonah 1:2, “cry”; “preaching,” derived from the same root, occurs only here in the Old Testament. The message is to be determined by Jehovah. Jonah has learned a lesson; and, though still rebellious in heart (Jonah 4:2), he proceeds immediately to carry out the divine commission. The narrative of Jonah’s preaching is interrupted by a brief description of Nineveh’s greatness (verse 3; compare Jonah 4:11). Was — Definitely expressed in Hebrew; may indicate that Nineveh was no longer a “great city,” when the description was written (see p. 335). An exceeding great city — Literally, a city great unto God, that is, great even in the estimation of God (compare Genesis 10:9); Kautzsch renders in German “unmenschlich gross” (superhumanly great). Probably an anticipation of Jonah 4:11, where the size of the city and the number of the inhabitants are given as a reason for God’s desire to save it. Three days’ journey — It seems more natural to interpret this of the diameter than of the circumference. True, some of the classical writers make it appear that the diameter was only one day’s journey, while the circumference was approximately three days’ journey. But, as Marti suggests, there is no reason why Herodotus and the Book of Jonah should agree on this point; besides, if we should interpret “three days’ journey” of the circumference, and make the diameter only one day’s journey, Jonah must have passed through the entire city before delivering his message, while verse 4 declares that he “began to enter into the city a day’s journey,” which expression certainly presupposes that there was considerable distance to traverse before he could reach the other end (see further on verse 4). It seems best, therefore, to interpret “three days” of the diameter. The extent of the city walls is given by C.H.W. Johns as follows: “The city on the river side of the Tigris extended about two and one half miles; its north wall measured about seven thousand feet, the eastern wall was nearly three miles long, and the southern about one thousand feet.… The actual extent of Nineveh proper is about eighteen hundred acres.… Outside this citadel city lay the ‘outskirts.’… Farther afield, and apparently close to Khorsabad, lay Rebit Ninua.” The latter is perhaps the Rehoboth-Ir of Genesis 10:11. In order to get a city three days in diameter or three days long, it is necessary to include all the cities mentioned in Genesis 10:11, 12, Rehoboth-Ir, Calah, and Resen, which, though not all identified, must have been in the immediate neighborhood of Nineveh proper. Koenig insists that even this combination would fail to give the required size (see p. 317). Began to enter into the city a day’s journey — A day’s journey is still called a beginning, because two more were beyond. The natural interpretation seems to be that he journeyed one day; then, having found a suitable place, he delivered his message. Others give a different interpretation. “He began to perambulate the city, going hither and thither, as far as was possible in the first day.” While thus going from street to street, and market place to market place, he is thought to have delivered his message again and again. While the former is the more natural interpretation of the Hebrew, the latter has this advantage, that, with it, verse 4 throws no light on the meaning of “three days’ journey” in verse 3. It would be possible, then, to understand the extent indicated of the circumference, which would reduce the size of the city, and thus remove a geographical difficulty. Yet forty days… — A very simple message, but one destined to create consternation. Apparently the words of Jonah contained an unconditional announcement of judgment; but later developments showed that it was conditional, that the execution depended upon the people’s attitude toward the prophetic message.

Several modern commentators insert Jonah 4:5, after Jonah 3:4. Jonah, after having delivered his message, is thought to have left the city to await further developments. Jonah 4:5, would make a good continuation of Jonah 3:4, but the transposition is not necessary. Marti’s statement, “Undoubtedly Jonah did not await the coming of the fortieth day in the city, but left the same previously,” is not conclusive.

V. 3. Exceeding great-The greatest city of the known world at that day, it was then in its flourishing state greater than Babylon, whose compass was three hundred eighty-five furlongs, but Nineveh was in compass, four hundred and eighty. It is said, her walls were an hundred foot in height, her walls broad enough for three coaches to meet, and safely pass by each other; that it had fifteen hundred towers on its walls, each two hundred foot high, and one million, four hundred thousand men employed for eight years to build it. Of three days journey-To walk round the walls, allowing twenty miles to each day’s journey.

Verse 3. Nineveh was an exceeding great city, of three days’ journey.] See on Jonah 1:2. Strabo says, lib. xvi., polu meizwn hn thv Babulwnov, “it was much larger than Babylon:” and Ninus, the builder, not only proposed to make it the largest city of the world, but the largest that could be built by man. See Diodor. Sic. Bib. l. ii. And as we find, from the lowest computation, that it was at least fifty-four or sixty English miles in circumference, it would take the prophet three days to walk round upon the walls, and announce from them the terrible message, “Yet forty days, and Nineveh will be destroyed!”

Verses 1-3. And the word of the Lord, &c. — After Jonah had been well chastised for his disobedience, and was set at liberty, as recorded in the preceding chapter, the divine call to him to prophesy was repeated. He had rebelled against God’s command the first time, but now, being humbled and better prepared, he is tried again. So — Hebrew, And, Jonah arose and went into Nineveh — He now obeys without reluctance. Such was the blessed fruit of the correction which he had received. Now Nineveh was an exceeding great city — The Hebrew reads, A great city to God: so the mountains of God are the same with great mountains, Psalm 36:6, and the cedars of God are translated goodly cedars, Psalm 80:10. Nineveh was the greatest city in the known world at that time; greater than Babylon, whose compass was then three hundred and eighty-five furlongs; but Nineveh was in compass four hundred and eighty furlongs, which makes something more than sixty of our miles. It is said that its walls were one hundred feet in height, and broad enough for three coaches to meet and pass safely by each other: that it had one thousand five hundred towers on its walls, each two hundred feet high. Diodorus Siculus represents it as an oblong figure, the two longer sides of which measured one hundred and fifty stadia, and the two shorter ninety. “Ninus,” says he, “hastened to build a city of such magnitude, that it should not only be the greatest which then existed in the whole world, but that none in succeeding ages, who undertook such a work, should easily surpass it; and his expectation has not been deceived. For no one has since built so great a city; both as to the extent of its circuit, and the magnificence of its wall.” According to a report recorded by Eustathius, fourteen myriads of men were employed for eight years in building this city. It is here said, that it was of three days’ journey; and Diodorus asserts the same; that is, of three days’ journey in circuit, allowing twenty miles to each day.

JONAH’S PREACHING AND NINEVEH’S REPENTANCE, 1-10.

Jehovah repeats the command to Jonah, to preach to Nineveh (1, 2). This time Jonah obeys and delivers the message, “Yet forty days, and Nineveh shall be overthrown” (3, 4). The preaching results in the conversion of king and people, who give every evidence of heartfelt repentance (5-9); whereupon Jehovah withholds the judgment (10).

1-4. The preaching of Jonah. Jonah 3:1, is almost identical with Jonah 1:1, the only difference being the addition of “the second time” and the omission of “the son of Amittai”; Jonah 3:2a, is identical with Jonah 1:2a; but 2b is different. Preach — The same word as in Jonah 1:2, “cry”; “preaching,” derived from the same root, occurs only here in the Old Testament. The message is to be determined by Jehovah. Jonah has learned a lesson; and, though still rebellious in heart (Jonah 4:2), he proceeds immediately to carry out the divine commission. The narrative of Jonah’s preaching is interrupted by a brief description of Nineveh’s greatness (verse 3; compare Jonah 4:11). Was — Definitely expressed in Hebrew; may indicate that Nineveh was no longer a “great city,” when the description was written (see p. 335). An exceeding great city — Literally, a city great unto God, that is, great even in the estimation of God (compare Genesis 10:9); Kautzsch renders in German “unmenschlich gross” (superhumanly great). Probably an anticipation of Jonah 4:11, where the size of the city and the number of the inhabitants are given as a reason for God’s desire to save it. Three days’ journey — It seems more natural to interpret this of the diameter than of the circumference. True, some of the classical writers make it appear that the diameter was only one day’s journey, while the circumference was approximately three days’ journey. But, as Marti suggests, there is no reason why Herodotus and the Book of Jonah should agree on this point; besides, if we should interpret “three days’ journey” of the circumference, and make the diameter only one day’s journey, Jonah must have passed through the entire city before delivering his message, while verse 4 declares that he “began to enter into the city a day’s journey,” which expression certainly presupposes that there was considerable distance to traverse before he could reach the other end (see further on verse 4). It seems best, therefore, to interpret “three days” of the diameter. The extent of the city walls is given by C.H.W. Johns as follows: “The city on the river side of the Tigris extended about two and one half miles; its north wall measured about seven thousand feet, the eastern wall was nearly three miles long, and the southern about one thousand feet.… The actual extent of Nineveh proper is about eighteen hundred acres.… Outside this citadel city lay the ‘outskirts.’… Farther afield, and apparently close to Khorsabad, lay Rebit Ninua.” The latter is perhaps the Rehoboth-Ir of Genesis 10:11. In order to get a city three days in diameter or three days long, it is necessary to include all the cities mentioned in Genesis 10:11, 12, Rehoboth-Ir, Calah, and Resen, which, though not all identified, must have been in the immediate neighborhood of Nineveh proper. Koenig insists that even this combination would fail to give the required size (see p. 317). Began to enter into the city a day’s journey — A day’s journey is still called a beginning, because two more were beyond. The natural interpretation seems to be that he journeyed one day; then, having found a suitable place, he delivered his message. Others give a different interpretation. “He began to perambulate the city, going hither and thither, as far as was possible in the first day.” While thus going from street to street, and market place to market place, he is thought to have delivered his message again and again. While the former is the more natural interpretation of the Hebrew, the latter has this advantage, that, with it, verse 4 throws no light on the meaning of “three days’ journey” in verse 3. It would be possible, then, to understand the extent indicated of the circumference, which would reduce the size of the city, and thus remove a geographical difficulty. Yet forty days… — A very simple message, but one destined to create consternation. Apparently the words of Jonah contained an unconditional announcement of judgment; but later developments showed that it was conditional, that the execution depended upon the people’s attitude toward the prophetic message.

Several modern commentators insert Jonah 4:5, after Jonah 3:4. Jonah, after having delivered his message, is thought to have left the city to await further developments. Jonah 4:5, would make a good continuation of Jonah 3:4, but the transposition is not necessary. Marti’s statement, “Undoubtedly Jonah did not await the coming of the fortieth day in the city, but left the same previously,” is not conclusive.

V. 4. Shall be overthrown-The threat is express. But there was a reserve with God, on condition of repentance.

Verse 4. Yet forty days] Both the Septuagint and Arabic read three days. Probably some early copyist of the Septuagint, from whom our modern editions are derived, mistook the Greek numerals m forty for g three; or put the three days’ journey in preaching instead of the forty days mentioned in the denunciation. One of Kennicott’s MSS., instead of ארבעים arbaim, forty, has שלשים sheloshim, thirty: but the Hebrew text is undoubtedly the true reading; and it is followed by all the ancient versions, the Septuagint and Vulgate excepted. thus God gives them time to think, reflect, take counsel, and return to him. Had they only three days’ space, the denunciation would have so completely confounded them, as to excite nothing but terror, and prevent repentance and conversion.

Verse 4. And Jonah began to enter into the city a day’s journey — That is, he proceeded into the city as far as he could go in a day. And he cried, Yet forty days and Nineveh shall be overthrown — The threat is express; but there was a reserve with God on condition of repentance. And it must be observed, that in most of the threatenings of God there is a condition expressed or understood. This is the general rule for interpreting all such denunciations, as has been observed in the note on Jeremiah 18:8, unless where God makes an express declaration that the iniquity of the people against whom he denounces his judgments is full, and that he will not spare them; or, as it is expressed by our Saviour, with regard to Jerusalem, that the things which belong unto their peace are then hid from their eyes.

Verse 4. Yet forty days, and Nineveh shall be overthrown. The LXX read “three days,” and they are followed by most of the Greek fathers. But three days is thought to be an error of the scribe, for the Hebrew, the Chaldaic, Aquila, Symmachus, and Theodotian have forty days. Justin Martyr also, in his dialogue with Trypho the Jew, reads the same.

JONAH’S PREACHING AND NINEVEH’S REPENTANCE, 1-10.

Jehovah repeats the command to Jonah, to preach to Nineveh (1, 2). This time Jonah obeys and delivers the message, “Yet forty days, and Nineveh shall be overthrown” (3, 4). The preaching results in the conversion of king and people, who give every evidence of heartfelt repentance (5-9); whereupon Jehovah withholds the judgment (10).

1-4. The preaching of Jonah. Jonah 3:1, is almost identical with Jonah 1:1, the only difference being the addition of “the second time” and the omission of “the son of Amittai”; Jonah 3:2a, is identical with Jonah 1:2a; but 2b is different. Preach — The same word as in Jonah 1:2, “cry”; “preaching,” derived from the same root, occurs only here in the Old Testament. The message is to be determined by Jehovah. Jonah has learned a lesson; and, though still rebellious in heart (Jonah 4:2), he proceeds immediately to carry out the divine commission. The narrative of Jonah’s preaching is interrupted by a brief description of Nineveh’s greatness (verse 3; compare Jonah 4:11). Was — Definitely expressed in Hebrew; may indicate that Nineveh was no longer a “great city,” when the description was written (see p. 335). An exceeding great city — Literally, a city great unto God, that is, great even in the estimation of God (compare Genesis 10:9); Kautzsch renders in German “unmenschlich gross” (superhumanly great). Probably an anticipation of Jonah 4:11, where the size of the city and the number of the inhabitants are given as a reason for God’s desire to save it. Three days’ journey — It seems more natural to interpret this of the diameter than of the circumference. True, some of the classical writers make it appear that the diameter was only one day’s journey, while the circumference was approximately three days’ journey. But, as Marti suggests, there is no reason why Herodotus and the Book of Jonah should agree on this point; besides, if we should interpret “three days’ journey” of the circumference, and make the diameter only one day’s journey, Jonah must have passed through the entire city before delivering his message, while verse 4 declares that he “began to enter into the city a day’s journey,” which expression certainly presupposes that there was considerable distance to traverse before he could reach the other end (see further on verse 4). It seems best, therefore, to interpret “three days” of the diameter. The extent of the city walls is given by C.H.W. Johns as follows: “The city on the river side of the Tigris extended about two and one half miles; its north wall measured about seven thousand feet, the eastern wall was nearly three miles long, and the southern about one thousand feet.… The actual extent of Nineveh proper is about eighteen hundred acres.… Outside this citadel city lay the ‘outskirts.’… Farther afield, and apparently close to Khorsabad, lay Rebit Ninua.” The latter is perhaps the Rehoboth-Ir of Genesis 10:11. In order to get a city three days in diameter or three days long, it is necessary to include all the cities mentioned in Genesis 10:11, 12, Rehoboth-Ir, Calah, and Resen, which, though not all identified, must have been in the immediate neighborhood of Nineveh proper. Koenig insists that even this combination would fail to give the required size (see p. 317). Began to enter into the city a day’s journey — A day’s journey is still called a beginning, because two more were beyond. The natural interpretation seems to be that he journeyed one day; then, having found a suitable place, he delivered his message. Others give a different interpretation. “He began to perambulate the city, going hither and thither, as far as was possible in the first day.” While thus going from street to street, and market place to market place, he is thought to have delivered his message again and again. While the former is the more natural interpretation of the Hebrew, the latter has this advantage, that, with it, verse 4 throws no light on the meaning of “three days’ journey” in verse 3. It would be possible, then, to understand the extent indicated of the circumference, which would reduce the size of the city, and thus remove a geographical difficulty. Yet forty days… — A very simple message, but one destined to create consternation. Apparently the words of Jonah contained an unconditional announcement of judgment; but later developments showed that it was conditional, that the execution depended upon the people’s attitude toward the prophetic message.

Several modern commentators insert Jonah 4:5, after Jonah 3:4. Jonah, after having delivered his message, is thought to have left the city to await further developments. Jonah 4:5, would make a good continuation of Jonah 3:4, but the transposition is not necessary. Marti’s statement, “Undoubtedly Jonah did not await the coming of the fortieth day in the city, but left the same previously,” is not conclusive.

V. 5. From the greatest-Great and small, rich and poor.

Verse 5. The people of Nineveh believed God] They had no doubt that the threatening would be fulfilled, unless their speedy conversion prevented it; but, though not expressed, they knew that the threatening was conditional. “The promises and threatenings of God, which are merely personal, either to any particular man or number of men, are always conditional, because the wisdom of God hath thought fit to make these depend on the behaviour of men.”—Dr. S. Clarke’s Sermons, vol. i. Proclaimed a fast] And never was there one so general, so deep, and so effectual. Men and women, old and young, high and low, and even the cattle themselves, all kept such a fast as the total abstinence from food implies.

Verses 5, 6. So the people of Nineveh believed God, &c. — “The fame,” says Lowth, “of the wonderful works God had wrought for the Jews, was spread over the eastern parts of the world. This might make the Ninevites hearken to a man of that nation, that came to them as sent by God. And it is likely that he gave them an account of the miraculous circumstances which attended his own mission. But, without question, a sense of their own guilt, and their deserving whatever punishment Heaven could inflict, was a principal reason that moved them to have a regard to this message. And by the men of Nineveh’s repenting at the preaching of Jonah, God designed to upbraid the stubbornness of his own people, and shame them, as it were, into repentance; lest the men of Nineveh should rise up in judgment against them, as our Saviour speaks of the Jews in his own time, Matthew 12:41.” And proclaimed a fast — The king and his nobles, or those in authority, ordered that every one should fast for three days, and put on habits of sorrow and humiliation. For word came unto the king of Nineveh — Archbishop Usher, in his Annals ad A.M. 3233, supposes this prince to have been Pul, the king of Assyria, (Nineveh being then the capital city of that empire,) who afterward invaded the kingdom of Israel, in the days of Menahem, 2 Kings 15:19: it being very agreeable to the methods of Providence to make use of a heathen king, that was penitent, to punish the impenitence of God’s own people Israel. And he arose from his throne, &c. — He laid aside all his state, and put on the habit of a penitent.

5-9. The effect of the preaching. The effects were immediate. The Ninevites believed God and humbled themselves before him in sincere repentance. Believed God — Or, believed in God (Genesis 15:6). They regarded him as the supreme God, to whom they owed allegiance. This recognition made them conscious of their past transgressions, and immediately they set about to secure divine forgiveness. How Jonah, a Hebrew, made himself understood in Nineveh is not stated; some refer, in explanation, to Isaiah 36:11, as if he had used the Aramaic language, but the passage does not prove that in Jonah’s days the common people, either among the Hebrews or among the Assyrians, spoke or understood that language. Proclaimed a fast,… put on sackcloth — See on Joel 1:8, 13, 14. Greatest… least — In rank as well as in age; all without exception.

For word came — This translation seems to imply that the acts of mourning mentioned in verse 5 were instituted at the royal command, which does not seem to be the thought of the author. The Hebrew is simply, “And the word came”; R.V., “And the tidings reached”; which marks a new step in the proceedings. When the report of Jonah’s preaching and of its effect reaches the king he also immediately humbles himself before Jehovah. King of Nineveh — For the more common “king of Assyria”; see Introduction, p. 335. Arose from his throne — In order to descend from it. His acts are recorded in detail, so as to portray more forcibly the humility and sincerity of the king’s repentance. His robe — The splendid garment of royalty. What a contrast between it and the garment of mourning! Sackcloth — See references on verse 5 (compare Jeremiah 6:26; Ezekiel 27:30, 31). Sat in ashes — Another sign of deepest mourning (Job 2:8). A.B. Davidson, commenting on the latter passage, says, “By the ‘ashes’ is probably meant the Mazbalah, the place outside the Arabic towns where the zibl, that is, dung and other rubbish of the place, is thrown.”

In addition to this personal renunciation the king proclaimed, by royal decree, a day of fasting and supplication, and exhorted all to bring forth “fruits worthy of repentance,” in the hope that God may yet be merciful. 7a, the introduction to the decree itself, may be rendered more accurately, “And he made proclamation and published through Nineveh. By the decree of the king and his nobles, thus:… .” The first clause contains the words of the narrator; the second those of the heralds by whom the proclamation was made, indicating the authority for the command about to be given. Decree — The Hebrew word occurs only here in this sense; it is found quite frequently in the Aramaic portions of Ezra and Daniel; evidently it was a technical term for royal edicts, at least for those of Babylonian and Persian kings. Nobles — The ministers associated with the king in the government.

Man and beast are to join in the fast. Beast — The domestic animals; defined more closely in “herd nor flock,” that is, cattle and sheep. They are not to taste anything; the beasts are not to be driven to pasture, nor are they to drink water. Both man and beast are to be clothed in sackcloth and “cry mightily” unto God in penitent supplication. God — The proclamation does not use the name Jehovah. Turn — The repentance is to be real; a godly sorrow that impels men to turn from their evil ways. Even the Assyrian idolater is represented as realizing the essential requirements of the God of the Hebrews (Micah 6:8; compare Joel 2:13). R.V. presents a more accurate rendering of 8a, “But let them be covered with sackcloth, both man and beast, and let them cry mightily.” Some modern commentators consider “both man and beast” in this passage a later interpolation. If this view is correct, verse 8 speaks of men only, while verse 7 joins the beasts with the men. With reference to the participation of animals in the mourning G.A. Smith says, “The beasts are made to share in its observance, as in the Orient they always shared and still share in funeral pomp and trappings.” Herodotus (9:24) records that the Persians, after the fall of their commander, allowed horses and beasts of burden to participate in the mourning.

V. 6. The king-Probably Phul Belochus. His robe-Put off his rich apparel.

Verse 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.

Verses 5, 6. So the people of Nineveh believed God, &c. — “The fame,” says Lowth, “of the wonderful works God had wrought for the Jews, was spread over the eastern parts of the world. This might make the Ninevites hearken to a man of that nation, that came to them as sent by God. And it is likely that he gave them an account of the miraculous circumstances which attended his own mission. But, without question, a sense of their own guilt, and their deserving whatever punishment Heaven could inflict, was a principal reason that moved them to have a regard to this message. And by the men of Nineveh’s repenting at the preaching of Jonah, God designed to upbraid the stubbornness of his own people, and shame them, as it were, into repentance; lest the men of Nineveh should rise up in judgment against them, as our Saviour speaks of the Jews in his own time, Matthew 12:41.” And proclaimed a fast — The king and his nobles, or those in authority, ordered that every one should fast for three days, and put on habits of sorrow and humiliation. For word came unto the king of Nineveh — Archbishop Usher, in his Annals ad A.M. 3233, supposes this prince to have been Pul, the king of Assyria, (Nineveh being then the capital city of that empire,) who afterward invaded the kingdom of Israel, in the days of Menahem, 2 Kings 15:19: it being very agreeable to the methods of Providence to make use of a heathen king, that was penitent, to punish the impenitence of God’s own people Israel. And he arose from his throne, &c. — He laid aside all his state, and put on the habit of a penitent.

5-9. The effect of the preaching. The effects were immediate. The Ninevites believed God and humbled themselves before him in sincere repentance. Believed God — Or, believed in God (Genesis 15:6). They regarded him as the supreme God, to whom they owed allegiance. This recognition made them conscious of their past transgressions, and immediately they set about to secure divine forgiveness. How Jonah, a Hebrew, made himself understood in Nineveh is not stated; some refer, in explanation, to Isaiah 36:11, as if he had used the Aramaic language, but the passage does not prove that in Jonah’s days the common people, either among the Hebrews or among the Assyrians, spoke or understood that language. Proclaimed a fast,… put on sackcloth — See on Joel 1:8, 13, 14. Greatest… least — In rank as well as in age; all without exception.

For word came — This translation seems to imply that the acts of mourning mentioned in verse 5 were instituted at the royal command, which does not seem to be the thought of the author. The Hebrew is simply, “And the word came”; R.V., “And the tidings reached”; which marks a new step in the proceedings. When the report of Jonah’s preaching and of its effect reaches the king he also immediately humbles himself before Jehovah. King of Nineveh — For the more common “king of Assyria”; see Introduction, p. 335. Arose from his throne — In order to descend from it. His acts are recorded in detail, so as to portray more forcibly the humility and sincerity of the king’s repentance. His robe — The splendid garment of royalty. What a contrast between it and the garment of mourning! Sackcloth — See references on verse 5 (compare Jeremiah 6:26; Ezekiel 27:30, 31). Sat in ashes — Another sign of deepest mourning (Job 2:8). A.B. Davidson, commenting on the latter passage, says, “By the ‘ashes’ is probably meant the Mazbalah, the place outside the Arabic towns where the zibl, that is, dung and other rubbish of the place, is thrown.”

In addition to this personal renunciation the king proclaimed, by royal decree, a day of fasting and supplication, and exhorted all to bring forth “fruits worthy of repentance,” in the hope that God may yet be merciful. 7a, the introduction to the decree itself, may be rendered more accurately, “And he made proclamation and published through Nineveh. By the decree of the king and his nobles, thus:… .” The first clause contains the words of the narrator; the second those of the heralds by whom the proclamation was made, indicating the authority for the command about to be given. Decree — The Hebrew word occurs only here in this sense; it is found quite frequently in the Aramaic portions of Ezra and Daniel; evidently it was a technical term for royal edicts, at least for those of Babylonian and Persian kings. Nobles — The ministers associated with the king in the government.

Man and beast are to join in the fast. Beast — The domestic animals; defined more closely in “herd nor flock,” that is, cattle and sheep. They are not to taste anything; the beasts are not to be driven to pasture, nor are they to drink water. Both man and beast are to be clothed in sackcloth and “cry mightily” unto God in penitent supplication. God — The proclamation does not use the name Jehovah. Turn — The repentance is to be real; a godly sorrow that impels men to turn from their evil ways. Even the Assyrian idolater is represented as realizing the essential requirements of the God of the Hebrews (Micah 6:8; compare Joel 2:13). R.V. presents a more accurate rendering of 8a, “But let them be covered with sackcloth, both man and beast, and let them cry mightily.” Some modern commentators consider “both man and beast” in this passage a later interpolation. If this view is correct, verse 8 speaks of men only, while verse 7 joins the beasts with the men. With reference to the participation of animals in the mourning G.A. Smith says, “The beasts are made to share in its observance, as in the Orient they always shared and still share in funeral pomp and trappings.” Herodotus (9:24) records that the Persians, after the fall of their commander, allowed horses and beasts of burden to participate in the mourning.

V. 7. Taste any thing-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.

Verses 7-9. Let neither man nor beast taste any thing — This was ordered to add the greater solemnity to the humiliation, and that men might be affected by the mournful cries of the cattle under such restraints, and thereby be moved to greater sorrow and contrition. It was, however, carrying their abstinence to a greater severity than we find practised among the Jews; for though, in times of public calamity, and on the day of solemn expiation, they made their children fast, as we may gather from Joel 2:16, yet we nowhere read of their extending that rigour to cattle. But let man and beast be covered with sackcloth — Their horses and camels, both which they had been accustomed to adorn with rich and costly clothing, they must now clothe with sackcloth, in testimony of a hearty repentance; the clothing of the beasts must witness for the men. Thus, in funerals, the covering horses and mules with sackcloth adds to the solemnity of the occasion, and tends to increase the sorrow. And cry mightily — That is, let the men cry; for though the men and beasts are spoken of promiscuously in this proclamation, yet there are some expressions which are to be applied peculiarly to the men. Yea, let every one turn from his evil way — Let every one forsake his vicious practices. And from the violence that is in their hands — Let him cease to defraud or oppress his fellow-creatures, and desist from all acts of violence; yea, and let him restore what he has gotten by such practices. Natural religion instructed them, that their earnest prayers, without true amendment, would not avail them before God; nor would their repentance be thought sincere, unless they restored to the true owners what they had gained by violence and injustice. Who can tell if God will turn and repent? — That is, whether he will change his way toward us, and revoke the sentence gone forth against us. It was a great thing for these heathen to give such proofs of repentance, under an uncertain hope of pardon.

5-9. The effect of the preaching. The effects were immediate. The Ninevites believed God and humbled themselves before him in sincere repentance. Believed God — Or, believed in God (Genesis 15:6). They regarded him as the supreme God, to whom they owed allegiance. This recognition made them conscious of their past transgressions, and immediately they set about to secure divine forgiveness. How Jonah, a Hebrew, made himself understood in Nineveh is not stated; some refer, in explanation, to Isaiah 36:11, as if he had used the Aramaic language, but the passage does not prove that in Jonah’s days the common people, either among the Hebrews or among the Assyrians, spoke or understood that language. Proclaimed a fast,… put on sackcloth — See on Joel 1:8, 13, 14. Greatest… least — In rank as well as in age; all without exception.

For word came — This translation seems to imply that the acts of mourning mentioned in verse 5 were instituted at the royal command, which does not seem to be the thought of the author. The Hebrew is simply, “And the word came”; R.V., “And the tidings reached”; which marks a new step in the proceedings. When the report of Jonah’s preaching and of its effect reaches the king he also immediately humbles himself before Jehovah. King of Nineveh — For the more common “king of Assyria”; see Introduction, p. 335. Arose from his throne — In order to descend from it. His acts are recorded in detail, so as to portray more forcibly the humility and sincerity of the king’s repentance. His robe — The splendid garment of royalty. What a contrast between it and the garment of mourning! Sackcloth — See references on verse 5 (compare Jeremiah 6:26; Ezekiel 27:30, 31). Sat in ashes — Another sign of deepest mourning (Job 2:8). A.B. Davidson, commenting on the latter passage, says, “By the ‘ashes’ is probably meant the Mazbalah, the place outside the Arabic towns where the zibl, that is, dung and other rubbish of the place, is thrown.”

In addition to this personal renunciation the king proclaimed, by royal decree, a day of fasting and supplication, and exhorted all to bring forth “fruits worthy of repentance,” in the hope that God may yet be merciful. 7a, the introduction to the decree itself, may be rendered more accurately, “And he made proclamation and published through Nineveh. By the decree of the king and his nobles, thus:… .” The first clause contains the words of the narrator; the second those of the heralds by whom the proclamation was made, indicating the authority for the command about to be given. Decree — The Hebrew word occurs only here in this sense; it is found quite frequently in the Aramaic portions of Ezra and Daniel; evidently it was a technical term for royal edicts, at least for those of Babylonian and Persian kings. Nobles — The ministers associated with the king in the government.

Man and beast are to join in the fast. Beast — The domestic animals; defined more closely in “herd nor flock,” that is, cattle and sheep. They are not to taste anything; the beasts are not to be driven to pasture, nor are they to drink water. Both man and beast are to be clothed in sackcloth and “cry mightily” unto God in penitent supplication. God — The proclamation does not use the name Jehovah. Turn — The repentance is to be real; a godly sorrow that impels men to turn from their evil ways. Even the Assyrian idolater is represented as realizing the essential requirements of the God of the Hebrews (Micah 6:8; compare Joel 2:13). R.V. presents a more accurate rendering of 8a, “But let them be covered with sackcloth, both man and beast, and let them cry mightily.” Some modern commentators consider “both man and beast” in this passage a later interpolation. If this view is correct, verse 8 speaks of men only, while verse 7 joins the beasts with the men. With reference to the participation of animals in the mourning G.A. Smith says, “The beasts are made to share in its observance, as in the Orient they always shared and still share in funeral pomp and trappings.” Herodotus (9:24) records that the Persians, after the fall of their commander, allowed horses and beasts of burden to participate in the mourning.

V. 8. And beast-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. The violence-Oppression and rapine. In their hands-Which are practised by them.

Verse 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 Cæsar was so general, that the cattle neither ate nor drank:—

Non ulli pastos illis egere diebus

Frigida, Daphni, boves ad flumina: nulla neque amnem Libavit quadrupes, nec graminis attigit herbam. Ecl. v. 24.

“The swains forgot their sheep, nor near the brink 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 honour of Pallas, slain by Turnus, Æn. xi. ver. 89.

Post bellator equus, positis insignibus, Æthon It lacrymans, guttisque humectat grandibus ora. “Stripp’d of his trappings, and his head declined, Æthon, his generous warrior-horse, behind, Moves with a solemn, slow, majestic pace; And the big tears come rolling down his face.”

Verses 7-9. Let neither man nor beast taste any thing — This was ordered to add the greater solemnity to the humiliation, and that men might be affected by the mournful cries of the cattle under such restraints, and thereby be moved to greater sorrow and contrition. It was, however, carrying their abstinence to a greater severity than we find practised among the Jews; for though, in times of public calamity, and on the day of solemn expiation, they made their children fast, as we may gather from Joel 2:16, yet we nowhere read of their extending that rigour to cattle. But let man and beast be covered with sackcloth — Their horses and camels, both which they had been accustomed to adorn with rich and costly clothing, they must now clothe with sackcloth, in testimony of a hearty repentance; the clothing of the beasts must witness for the men. Thus, in funerals, the covering horses and mules with sackcloth adds to the solemnity of the occasion, and tends to increase the sorrow. And cry mightily — That is, let the men cry; for though the men and beasts are spoken of promiscuously in this proclamation, yet there are some expressions which are to be applied peculiarly to the men. Yea, let every one turn from his evil way — Let every one forsake his vicious practices. And from the violence that is in their hands — Let him cease to defraud or oppress his fellow-creatures, and desist from all acts of violence; yea, and let him restore what he has gotten by such practices. Natural religion instructed them, that their earnest prayers, without true amendment, would not avail them before God; nor would their repentance be thought sincere, unless they restored to the true owners what they had gained by violence and injustice. Who can tell if God will turn and repent? — That is, whether he will change his way toward us, and revoke the sentence gone forth against us. It was a great thing for these heathen to give such proofs of repentance, under an uncertain hope of pardon.

5-9. The effect of the preaching. The effects were immediate. The Ninevites believed God and humbled themselves before him in sincere repentance. Believed God — Or, believed in God (Genesis 15:6). They regarded him as the supreme God, to whom they owed allegiance. This recognition made them conscious of their past transgressions, and immediately they set about to secure divine forgiveness. How Jonah, a Hebrew, made himself understood in Nineveh is not stated; some refer, in explanation, to Isaiah 36:11, as if he had used the Aramaic language, but the passage does not prove that in Jonah’s days the common people, either among the Hebrews or among the Assyrians, spoke or understood that language. Proclaimed a fast,… put on sackcloth — See on Joel 1:8, 13, 14. Greatest… least — In rank as well as in age; all without exception.

For word came — This translation seems to imply that the acts of mourning mentioned in verse 5 were instituted at the royal command, which does not seem to be the thought of the author. The Hebrew is simply, “And the word came”; R.V., “And the tidings reached”; which marks a new step in the proceedings. When the report of Jonah’s preaching and of its effect reaches the king he also immediately humbles himself before Jehovah. King of Nineveh — For the more common “king of Assyria”; see Introduction, p. 335. Arose from his throne — In order to descend from it. His acts are recorded in detail, so as to portray more forcibly the humility and sincerity of the king’s repentance. His robe — The splendid garment of royalty. What a contrast between it and the garment of mourning! Sackcloth — See references on verse 5 (compare Jeremiah 6:26; Ezekiel 27:30, 31). Sat in ashes — Another sign of deepest mourning (Job 2:8). A.B. Davidson, commenting on the latter passage, says, “By the ‘ashes’ is probably meant the Mazbalah, the place outside the Arabic towns where the zibl, that is, dung and other rubbish of the place, is thrown.”

In addition to this personal renunciation the king proclaimed, by royal decree, a day of fasting and supplication, and exhorted all to bring forth “fruits worthy of repentance,” in the hope that God may yet be merciful. 7a, the introduction to the decree itself, may be rendered more accurately, “And he made proclamation and published through Nineveh. By the decree of the king and his nobles, thus:… .” The first clause contains the words of the narrator; the second those of the heralds by whom the proclamation was made, indicating the authority for the command about to be given. Decree — The Hebrew word occurs only here in this sense; it is found quite frequently in the Aramaic portions of Ezra and Daniel; evidently it was a technical term for royal edicts, at least for those of Babylonian and Persian kings. Nobles — The ministers associated with the king in the government.

Man and beast are to join in the fast. Beast — The domestic animals; defined more closely in “herd nor flock,” that is, cattle and sheep. They are not to taste anything; the beasts are not to be driven to pasture, nor are they to drink water. Both man and beast are to be clothed in sackcloth and “cry mightily” unto God in penitent supplication. God — The proclamation does not use the name Jehovah. Turn — The repentance is to be real; a godly sorrow that impels men to turn from their evil ways. Even the Assyrian idolater is represented as realizing the essential requirements of the God of the Hebrews (Micah 6:8; compare Joel 2:13). R.V. presents a more accurate rendering of 8a, “But let them be covered with sackcloth, both man and beast, and let them cry mightily.” Some modern commentators consider “both man and beast” in this passage a later interpolation. If this view is correct, verse 8 speaks of men only, while verse 7 joins the beasts with the men. With reference to the participation of animals in the mourning G.A. Smith says, “The beasts are made to share in its observance, as in the Orient they always shared and still share in funeral pomp and trappings.” Herodotus (9:24) records that the Persians, after the fall of their commander, allowed horses and beasts of burden to participate in the mourning.

Verse 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, &c.

Verses 7-9. Let neither man nor beast taste any thing — This was ordered to add the greater solemnity to the humiliation, and that men might be affected by the mournful cries of the cattle under such restraints, and thereby be moved to greater sorrow and contrition. It was, however, carrying their abstinence to a greater severity than we find practised among the Jews; for though, in times of public calamity, and on the day of solemn expiation, they made their children fast, as we may gather from Joel 2:16, yet we nowhere read of their extending that rigour to cattle. But let man and beast be covered with sackcloth — Their horses and camels, both which they had been accustomed to adorn with rich and costly clothing, they must now clothe with sackcloth, in testimony of a hearty repentance; the clothing of the beasts must witness for the men. Thus, in funerals, the covering horses and mules with sackcloth adds to the solemnity of the occasion, and tends to increase the sorrow. And cry mightily — That is, let the men cry; for though the men and beasts are spoken of promiscuously in this proclamation, yet there are some expressions which are to be applied peculiarly to the men. Yea, let every one turn from his evil way — Let every one forsake his vicious practices. And from the violence that is in their hands — Let him cease to defraud or oppress his fellow-creatures, and desist from all acts of violence; yea, and let him restore what he has gotten by such practices. Natural religion instructed them, that their earnest prayers, without true amendment, would not avail them before God; nor would their repentance be thought sincere, unless they restored to the true owners what they had gained by violence and injustice. Who can tell if God will turn and repent? — That is, whether he will change his way toward us, and revoke the sentence gone forth against us. It was a great thing for these heathen to give such proofs of repentance, under an uncertain hope of pardon.

Verse 9 is the concluding portion of the royal edict. The king expresses the hope that the evidences of grief and repentance may move God to stay the judgment. Who can tell — Perhaps. He does not want to presume too much. Turn and repent — The same words as in Joel 2:14 (see on Joel 2:13). His fierce anger — The holiness of God manifests itself in hatred for everything that is impure. The fierceness of the divine wrath is due to the greatness of the wickedness of the Ninevites (Jonah 1:2), which the king seems ready to acknowledge.

Verse 10. And God 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, &c., and therefore escaped the threatened judgment. Thus we see that the threatening was conditional. JONAH

Verse 10. And 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 what he looked for and required. If he had not seen that, their fasting and sackcloth would have been as nothing in his account. Observe, reader, God takes notice of every instance of the reformation of sinners, even of those instances which fall not under the observation of the world. He sees who turn from their evil ways and who do not; and meets those with favour that meet him in a sincere conversion. When men 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 a contrite heart, such as the Ninevites now had, is what he will not despise: on the contrary, it is what he will give encouragement to, and put honour upon.

10. When God beheld their sincere repentance he stayed the judgment (see on 3:4, and Amos 9:15). God repented — See on Joel 2:13 (compare Amos 7:3).