As I have before observed, Jonah seems here indirectly to intimate, [1] that he had been previously called to the office of a teacher; for it is the same as though he had said, that he framed this history as a part of his ordinary function. The word of God then was not for the first time communicated to Jonah, when he was sent to Nineveh; but it pleased God, when he was already a Prophet, to employ him among other nations. It might have been then, that he was sent to Nineveh, that the Lord, being wearied with the obstinacy of his own people, might afford an example of pious docility on the part of a heathen and uncircumcised nation, in order to render the Israelites more inexcusable. They made a profession of true religion, they boasted that they were a holy people; circumcision was also to them a symbol and a pledge of God's covenant; yet they despised all the Prophets, so that their teaching among them was wholly useless. It is then probable that this Prophet was taken away from them, that the Ninevites by their example might increase the sin of Israel, for in three days they turned to God, after Jonah had preached to them: but among the Israelites and their kindred he had, during a long time, effected nothing, when yet his authority had been sufficiently ratified, and thus, as we have already said, in their favor: for Jonah had predicted, that the kingdom of Israel would as yet stand; and however much they deserved to perish, yet the Lord fulfilled what he had promised by the mouth at his servant. They ought then to have embraced his doctrine, not only because it was divine, but especially because the Lord had been pleased to show his love to them. I do not indeed doubt, but that the ingratitude of the people was in this manner arraigned, since the Ninevites repented at the preaching of Jonah, and that for a short time, while the Israelites ever hardened themselves in their obstinacy. And hence some have refinedly expounded that passage in Matthew 12:39-41, This perverse generation seeketh a sign, and a sign shall not be given to it, except the sign of Jonah the Prophet,' as though this intimated, that the Gospel was to be preached to the Gentiles, inasmuch as Jonah was taken away from his own nation, and was given as a teacher to foreign and heathen nations. They therefore suppose, that we are to understand this as a prophecy respecting the future call of the Gentiles, as though Christ had said, that he would hereafter go to the Gentiles, after having found the wickedness of the chosen people past recovery. But as Christ expressly applies this comparison, we ought not to draw his words here and there. [2] He indeed confines the similitude to one particular thing, that is, "As Jonah had been three days in the whale's bowels, so also he would be three days in the bowels of the earth;" as though he had said, that in this he would be like to Jonah, for he would be a Prophet brought to life again. And this was said designedly by Christ, because he saw that he was despised by the Jews, and that his labors were in vain: "Since ye now hear me not, and regard me as nothing, know that I shall be hereafter a new Prophet, even after my resurrection; so at length I shall begin to speak more effectually both to the Jews and to the Gentiles, as Jonah converted Nineveh, after having returned again to life." This then is the simple meaning of the passage. Hence Jonah was not a type of Christ, because he was sent away unto the Gentiles, but because he returned to life again, after having for some time exercised his office as a Prophet among the people of Israel. They then who say that his going forth was a token of the call of the Gentiles, adduce indeed what is plausible, but it seems to be supported by no solid reason; for it was in fact an extraordinary thing. God, then, had not as yet openly showed what he would do at the coming of Christ. When Naaman the Syrian was converted to the faith, (2 Kings 5:15) and a few others, God changed nothing in his ordinary proceedings: for there ever existed the special call of the race of Abraham, and religion was ever confined within the ancient limits; and it remained ever true, that God had not done to other nations as he had to the Jews, for he had revealed to them his judgments, (Psalm 147:20.) It was therefore God's will that the adoption of the race of Abraham should continue unaltered to the coming of Christ, so that the Jews might excel all other nations, and differ from them through a gratuitous privilege, as the holy and elect people of God. Those who adopt the contrary opinion say, that the Ninevites were converted to the Lord without circumcision. This is true; but I know not whether that was a true and legitimate conversion, which is hereafter mentioned; and of this, the Lord being willing, I shall again speak more fully: but it seems more probable, that they were induced by the reproofs and threatening of the Prophet, suppliantly to deprecate the impending wrath of God: hence God once forgave them; what took place afterwards does not clearly appear. It is certainly not probable that the whole city was converted to the Lord: for soon after that city became exceedingly hostile both to the Israelites and the Jews; and the Church of God was by the Ninevites continually harassed with slaughters. Since it was so, there is certainly no reason to think, that they had really and from the heart repented. But I put off a full discussion of this subject until we come to another passage. Let us go on now with our text. Arise, go to Nineveh, to that great city. Nineveh is called a great city, and not without reason; for it was in circumference, as heathen writers say, 400 stadia: and we shall see that Jonah was three whole days in going through the squares and streets of the city [3] . It hence follows, that it was a very large city, and this all allow. Profane writers call it Ninus, and say that it is a name derived from its founder; for it was Ninus, the son of Betas, who built it. But more correct is their opinion, who think that nynvh Ninue, is a Hebrew word: and hence what Herodotus and Diodorus, and others of the same class, say, is certainly fabulous, both as to the origin of the city and as to the whole progress of the kingdom, and their legends can easily be disproved by testimonies from holy Scripture. It is at the same time admitted by all, that Nineveh was a very large and a well fortified city. Babylon was afterwards built by Semiramis, who had been the wife of Betas: after her husband's death she wished to show that she also excelled in mind and industry, and that she had wisdom above her sex. But with regard to the founder of Nineveh, it is certain that the city was first built by Asshur: whether it was enlarged by Ninus, I know not: this, then, I leave as uncertain; for I wish not to contend about what is doubtful. But it is certain, from what Moses has said, that the founder of this city was Asshur, (Genesis 10:11.) As to the largeness of the city, even if profane writers had not said a word, the testimony of Jonah ought to be sufficient to us. Now, since he is bidden to go and proceed to Nineveh, the Lord gives him some hope of success. He indeed wrought effectually by the hand of his servant, Nahum; who, though he continued at home, yet prophesied against the Ninevites; but with a different view, and for another end. For as the people were then miserably distressed, and saw the kingdom or monarchy of Assyria in a flourishing state, they must have despaired, had not some solace been afforded them. Hence Nahum showed that God would be a judge against the Ninevites; that though he for a time favored and spared them, there was yet impending over them the dreadful judgment of which he speaks. Nahum, then, was not given as a teacher to the Ninevites, but was only a proclaimer, that the Jews might strengthen their faith by this comfort -- that they were not wholly rejected by the Lord, as he would some time avenge their wrongs. The case with Jonah was different: for he was sent to the city itself, to exhort the Ninevites to repent. Now the Lord, by speaking expressly of the largeness of the city, intended thus to prepare him with firmness, lest he should be frightened by the splendor, wealth, and power of that city: for we know how difficult it is to take in hand great and arduous undertakings, especially when we feel ourselves destitute of strength. When we have to do with many and powerful adversaries, we are not only debilitated, but our courage wholly vanishes away. Lest, then, the greatness of Nineveh should fill Jonah with terror, he is here prepared and armed with firmness. "Go then to Nineveh, and let not the power of that monarchy prevent thee to fulfill what I command thee; which is, to show to the Ninevites their sins, and to denounce on them destruction, if they repent not." We now then understand why Nineveh was called a great city: for had it not been for the reason just stated, it would not have been necessary that this should have been said to Jonah. The Israelites, I doubt not, knew well that it was a large city, and also possessed of strength and of a large number of men: but the Lord intended to set before his servant what might have been a hindrance to him in the discharge of his office; Go then to this great city. In short, God designed in this way to try Jonah, whether he would prefer his command to all the hindrances of this world. And it is a genuine proof of obedience when we simply obey God, however numerous the obstacles which may meet us and may be suggested to our minds, and though no escape may appear to us; yea, when we follow God, as it were with closed eyes, wherever he may lead us, and doubt not but that he will add strength to us, and stretch forth also his hand, whenever need may require, to remove all our difficulties. It was then the Lord's purpose to deal thus with Jonah; as though he had said to him, "remember who I am, and be content with my authority; for I have ready at hand all resources; when any thing stands in your way, rely on my power, and execute what I command thee." This is the import of the passage. Whenever then God demands any service from us, and we at the same time see that what the discharge of our duty demands is either difficult or apparently impossible, let this come to our minds, -- that there is not anything in the whole world which ought not to give way to God's command: we shall then gather courage and confidence, nor will anything be able to call us away from our duty and a right course, though the whole world were fighting against God. It now follows, Cry against her; for ascended has their wickedness before my presence. Cry, he says, against her: it was an unpleasant undertaking to cry out against her immediately at the beginning. We indeed know that men take pride in their power: and as there was then but one monarchy in the world, the seat of which was at Nineveh, a teacher could hardly expect to obtain a patient hearing, though he excelled in gracefulness of manner, and had acquired reputation, and brought an agreeable message. But Jonah was a foreigner, one unknown, and destitute of authority; and still more, he was immediately to denounce destruction on the Ninevites, to cry aloud, to reprove, to make a vehement proclamation, to threaten. How difficult was all this? We hence see how hard a command it was when God charged his Prophet to cry against Nineveh. It is now added, For their wickedness has ascended to me. By this clause God strengthens his servant Jonah; as though he said, "Thou wilt not, as an individual, have to contend with them, but I constitute thee as my herald, to summon them to my tribunal." And no doubt it must have served much to animate Jonah, that he had not to deal with the Ninevites as an individual, but as the messenger of God: and it might also have had an influence on their minds, to know, that though no mortal inflicted punishment for their crimes, they yet could not escape the vengeance of God. This then is the reason why the Lord here declares that he would be the judge of Nineveh. And at the same time he reminds us, that though the Ninevites felicitated themselves, and also gained the plaudits of the whole world on account of their power, yet all this was of no moment, because their wickedness and iniquity had ascended into heaven. When therefore we are reproved, there is no reason that we should turn our eyes here and there towards men; we ought instantly to present ourselves to the scrutiny of God; nay, we ought ourselves to take in hand that voluntary examination which God requires. By so doing, we shall not feed our vices by foolishly deceiving ourselves, as hypocrites do, who ever look around them to the right hand and to the left, and never raise up their thoughts to heaven. Let us go on --

Footnotes

1 - Calvin lays no great stress on the circumstance of the Book commencing with a v, but states what he thinks as its probable import. The fact that other Books, such as Joshua, Judges, 1 Samuel, Ezekiel, and other books, begin thus, is no proof that the copulative here does not intimate what is here stated. Marckius and Cocceius think that it imports a connection between the different Books of Scripture; and if so, why may it not intimate a connection between this Book and the former Prophecy of Jonah? Junius and Tremelius render the v "when," and connect it with "then" at the beginning of the third verse; and it may be so construed at the beginning of most of the other Books. Adopting this rendering, we may translate thus, -- 1. When the word of Jehovah came to Johah, the son of Amittai, saying 2. Arise, go to Nineveh, that great city, and cry against her, for there wickedness has ascended before me. 3. Then Jonah arose to flee to Tarshish, from the presence of Jehovah, and went down to Joppa," etc. This reads connected, and the passage admits of this construction, for the copulative v in Hebrew, when repeated, may very frequently be thus rendered, the first by "when," and the second by "then." -- Ed.

2 - Marckius wisely says on another subject, but on a similar occasion, "Extra Scripturam autem audacter hic sapiat nemo;" -- "but let no one be here rashly wise beyond Scripture." -- Ed.

3 - There is some difference in the account given. Diodorus Siculus, as quoted by Marckius, says, that if it was in form oblong; one side was 150 stadia, the other 90; so that its circumference must have been 480 stadia. A stadium is nearly equal to a furlong, eight of which make a mile. It must then have been in circuit about 60 miles. Its walls are reported to have been 100 feet high -- 33 yards and 1 foot, and so broad that three chariots might run abreast, and adorned by 1,500 towers, the height of which were 200 feet. From the circumstance of having in it 120,000 not knowing the right hand from the left, supposed to be infants, some think that its population must have been above two million. It was situated on the river Tigris on the eastern side, not far from the present Mosul. In building this city, as reported by Bochart, there were no less than 140 myriads of men for eight years. A myriad being ten thousand, the number must have been one million, four hundred thousand. Such a city none has ever built since, was the declaration of Diodorus: and there has not probably on record an account of such a city. That it had large gardens, and even fields, within its walls, there can be no doubt. -- Ed.

Now the word of the Lord - , literally, "And," This is the way in which the several inspired writers of the Old Testament mark that what it was given them to write was united onto those sacred books which God had given to others to write, and it formed with them one continuous whole. The word, "And," implies this. It would do so in any language, and it does so in Hebrew as much as in any other. As neither we, nor any other people, would, without any meaning, use the word, And, so neither did the Hebrews. It joins the four first books of Moses together; it carries on the history through Joshua, Judges, the Books of Samuel and of the Kings. After the captivity, Ezra and Nehemiah begin again where the histories before left off; the break of the captivity is bridged over; and Ezra, going back in mind to the history of God's people before the captivity, resumes the history, as if it had been of yesterday, "And in the first year of Cyrus." It joins in the story of the Book of Ruth before the captivity, and that of Esther afterward. At times, even prophets employ it, in using the narrative form of themselves, as Ezekiel, "and it was in the thirtieth year, in the fourth month, in the fifth day of the month, and I was in the captivity by the river of Chebar, the heavens opened and I saw." If a prophet or historian wishes to detach his prophecy or his history, he does so; as Ezra probably began the Book of Chronicles anew from Adam, or as Daniel makes his prophecy a whole by itself. But then it is the more obvious that a Hebrew prophet or historian, when he does begin with the word, "And," has an object in so beginning; he uses an universal word of all languages in its uniform meaning in all language, to join things together.
And yet more precisely; this form, "and the word of the Lord came to - saying," occurs over and over again, stringing together the pearls of great price of God's revelations, and uniting this new revelation to all those which had preceded it. The word, "And," then joins on histories with histories, revelations with revelations, uniting in one the histories of God's works and words, and blending the books of Holy Scripture into one divine book.
But the form of words must have suggested to the Jews another thought, which is part of our thankfulness and of our being Acts 11:18, "then to the Gentiles also hath God given repentance unto life." The words are the self-same familiar words with which some fresh revelation of God's will to His people had so often been announced. Now they are prefixed to God's message to the pagan, and so as to join on that message to all the other messages to Israel. Would then God deal thenceforth with the pagan as with the Jews? Would they have their prophets? Would they be included in the one family of God? The mission of Jonah in itself was an earnest that they would, for God. Who does nothing fitfully or capriciously, in that He had begun, gave an earnest that He would carry on what He had begun. And so thereafter, the great prophets, Isaiah, Jeremiah, Ezekiel, were prophets to the nations also; Daniel was a prophet among them, to them as well as to their captives.
But the mission of Jonah might, so far, have been something exceptional. The enrolling his book, as an integral part of the Scriptures, joining on that prophecy to the other prophecies to Israel, was an earnest that they were to be parts of one system. But then it would be significant also, that the records of God's prophecies to the Jews, all embodied the accounts of their impenitence. Here is inserted among them an account of God's revelation to the pagan, and their repentance. "So many prophets had been sent, so many miracles performed, so often had captivity been foreannounced to them for the multitude of their sins. and they never repented. Not for the reign of one king did they cease from the worship of the calves; not one of the kings of the ten tribes departed from the sins of Jeroboam? Elijah, sent in the Word and Spirit of the Lord, had done many miracles, yet obtained no abandonment of the calves. His miracles effected this only, that the people knew that Baal was no god, and cried out, "the Lord He is the God." Elisha his disciple followed him, who asked for a double portion of the Spirit of Elijah, that he might work more miracles, to bring back the people.
He died, and, after his death as before it, the worship of the calves continued in Israel. The Lord marveled and was weary of Israel, knowing that if He sent to the pagan they would bear, as he saith to Ezekiel. To make trial of this, Jonah was chosen, of whom it is recorded in the Book of Kings that he prophesied the restoration of the border of Israel. When then he begins by saying, "And the word of the Lord came to Jonah," prefixing the word "And," he refers us back to those former things, in this meaning. The children have not hearkened to what the Lord commanded, sending to them by His servants the prophets, but have hardened their necks and given themselves up to do evil before the Lord and provoke Him to anger; "and" therefore "the word of the Lord came to Jonah, saying, Arise and go to Nineveh that great city, and preach unto her," that so Israel may be shewn, in comparison with the pagan, to be the more guilty, when the Ninevites should repent, the children of Israel persevered in unrepentance."
Jonah the son of Amittai - Both names occur here only in the Old Testament, Jonah signifies "Dove," Amittai, "the truth of God." Some of the names of the Hebrew prophets so suit in with their times, that they must either have been given them propheticly, or assumed by themselves, as a sort of watchword, analogous to the prophetic names, given to the sons of Hosea and Isaiah. Such were the names of Elijah and Elisha, "The Lord is my God," "my God is salvation." Such too seems to be that of Jonah. The "dove" is everywhere the symbol of "mourning love." The side of his character which Jonah records is that of his defect, his want of trust in God, and so his unloving zeal against those, who were to be the instruments of God against his people. His name perhaps preserves that character by which he willed to be known among his people, one who moaned or mourned over them.

Now the word of the Lord came unto Jonah - All that is certainly known about this prophet has already been laid before the reader. He was of Gath-hepher, in the tribe of Zebulun, in lower Galilee, Joshua 19:13; and he prophesied in the reigns of Jeroboam the Second, and Joash, kings of Israel. Jeroboam came to the throne eight hundred and twenty-three years before the Christian era, and reigned in Samaria forty-one years, 2-Kings 14:23-25. As a prophet, it is likely that he had but this one mission.

Now the word of the LORD came (a) unto Jonah the son of Amittai, saying,
The Argument - When Jonah had long prophesied in Israel and had little profited, God gave him specific charge to go and denounce his judgments against Nineveh, the chief city of the Assyrians, because he had appointed that those who were of the heathen, should convert by the mighty power of his word. And this was so that within three day's preaching, Israel might see how horribly they had provoked God's wrath, who for the space of so many years, had not converted to the Lord, for so many prophets and such diligent preaching. He prophesied under Jonah, and Jeroboam; (2-Kings 14:25).
(a) After he had preached a long time in Israel: and so Ezekiel, after he had prophesied in Judah for a time, had visions in Babylon; (Ezekiel 1:1).

Now the word of the Lord came unto Jonah the son of Amittai,.... Or, "and the word of the Lord was" (l); not that this is to be considered as connected with something the prophet had on his mind and in his thoughts when he began to write this book; or as a part detached from a prophecy not now extant; for it is no unusual thing with the Hebrews to begin books after this manner, especially historical ones, of which kind this chiefly is, as the books of Ruth, First and Second Samuel, and Esther; besides, the "vau", is here not copulative, but conversive; doing its office by changing the future tense into the past; which otherwise must have been rendered, "the word of the Lord shall be", or "shall come"; which would not only give another, but a wrong sense. "The word of the Lord" often signifies a prophecy from the Lord; and so the Targum, renders it,
"the word of prophecy from the Lord;''
and it may be so interpreted, since Jonah, under a spirit of prophecy, foretold that Nineveh should be destroyed within forty days; though the phrase here rather signifies the order and command of the Lord to the prophet to do as is expressed in Jonah 1:2; whose name was Jonah "the son of Amittai"; of whom see the introduction to this book. Who his father Amittai was is not known: if the rule of the Jews would hold good, that when a prophet mentions his own name, and the name of his father, he is a prophet, the son of a prophet, then Amittai was one; but this is not to be depended on. The Syriac version calls him the son of Mathai, or Matthew; though the Arabians have a notion that Mathai is his mother's name; and observe that none are called after their mothers but Jonas and Jesus Christ: but the right name is Amittai, and signifies "my truth"; and to be sons of truth is an agreeable character of the prophets and ministers of the word, who should be given to truth, possessed of it, and publish it:
saying; as follows:
(l) "et fuit", Pagninus, Montanus, Drusius; "factum fuit", Piscator.

It is sad to think how much sin is committed in great cities. Their wickedness, as that of Nineveh, is a bold and open affront to God. Jonah must go at once to Nineveh, and there, on the spot, cry against the wickedness of it. Jonah would not go. Probably there are few among us who would not have tried to decline such a mission. Providence seemed to give him an opportunity to escape; we may be out of the way of duty, and yet may meet with a favourable gale. The ready way is not always the right way. See what the best of men are, when God leaves them to themselves; and what need we have, when the word of the Lord comes to us, to have the Spirit of the Lord to bring every thought within us into obedience.

JONAH'S COMMISSION TO NINEVEH, FLIGHT, PUNISHMENT, AND PRESERVATION BY MIRACLE. (Jonah. 1:1-17)
Jonah--meaning in Hebrew, "dove." Compare , where the dove in vain seeks rest after flying from Noah and the ark: so Jonah. GROTIUS not so well explains it, "one sprung from Greece" or Ionia, where there were prophets called AmythaonidÃ&brvbr;.
Amittai--Hebrew for "truth," "truth-telling"; appropriate to a prophet.

The narrative commences with ויהי, as Ruth (Ruth 1:1), 1 Samuel (1-Samuel 1:1), and others do. This was the standing formula with which historical events were linked on to one another, inasmuch as every occurrence follows another in chronological sequence; so that the Vav (and) simply attaches to a series of events, which are assumed as well known, and by no means warrants the assumption that the narrative which follows is merely a fragment of a larger work (see at Joshua 1:1). The word of the Lord which came to Jonah was this: "Arise, go to Nineveh, the great city, and preach against it." על does not stand for אל (Jonah 3:2), but retains its proper meaning, against, indicating the threatening nature of the preaching, as the explanatory clause which follows clearly shows. The connection in Jonah 3:2 is a different one. Nineveh, the capital of the Assyrian kingdom, and the residence of the great kings of Assyria, which was built by Nimrod according to Genesis 10:11, and by Ninos, the mythical founder of the Assyrian empire, according to the Greek and Roman authors, is repeatedly called "the great city" in this book (Jonah 3:2-3; Jonah 4:11), and its size is given as three days' journey (Jonah 3:3). This agrees with the statements of classical writers, according to whom Νῖνος, Ninus, as Greeks and Romans call it, was the largest city in the world at that time. According to Strabo (Romans 16:1, Romans 16:3), it was much larger than Babylon, and was situated in a plain, Ἀτουρίας, of Assyria i.e., on the left bank of the Tigris. According to Ctesias (in Diod. ii. 3), its circumference was as much as 480 stadia, i.e., twelve geographical miles; whereas, according to Strabo, the circumference of the wall of Babylon was not more than 365 stadia. These statements have been confirmed by modern excavations upon the spot. The conclusion to which recent discoveries lead is, that the name Nineveh was used in two senses: first, for one particular city; and secondly, for a complex of four large primeval cities (including Nineveh proper), the circumvallation of which is still traceable, and a number of small dwelling-places, castles, etc., the mounds (Tell) of which cover the land. This Nineveh, in the broader sense, is bounded on three sides by rivers - viz. on the north-west by the Khosr, on the west by the Tigris, and on the south-west by the Gazr Su and the Upper or Great Zab - and on the fourth side by mountains, which ascend from the rocky plateau; and it was fortified artificially all round on the river-sides with dams, sluices for inundating the land, and canals, and on the land side with ramparts and castles, as we may still see from the heaps of ruins. It formed a trapezium, the sharp angles of which lay towards the north and south, the long sides being formed by the Tigris and the mountains. The average length is about twenty-five English miles; the average breadth fifteen. The four large cities were situated on the edge of the trapezium, Nineveh proper (including the ruins of Kouyunjik, Nebbi Yunas, and Ninua) being at the north-western corner, by the Tigris; the city, which was evidently the later capital (Nimrud), and which Rawlinson, Jones, and Oppert suppose to have been Calah, at the south-western corner, between Tigris and Zab; a third large city, which is now without a name, and has been explored last of all, but within the circumference of which the village of Selamiyeh now stands, on the Tigris itself, from three to six English miles to the north of Nimrud; and lastly, the citadel and temple-mass, which is now named Khorsabad, and is said to be called Dur-Sargina in the inscriptions, from the palace built there by Sargon, on the Khosr, pretty near to the north-eastern corner (compare M. v. Niebuhr, Geschichte Assurs, p. 274ff., with the ground-plan of the city of Nineveh, p. 284). But although we may see from this that Nineveh could very justly be called the great city, Jonah does not apply this epithet to it with the intention of pointing out to his countrymen its majestic size, but, as the expression gedōlâh lē'lōhı̄m in Jonah 3:3 clearly shows, and as we may see still more clearly from Jonah 4:11, with reference to the importance which Nineveh had, both in the eye of God, and with regard to the divine commission which he had received, as the capital of the Gentile world, quae propter tot animarum multitudinem Deo curae erat (Michaelis). Jonah was to preach against this great Gentile city, because its wickedness had come before Jehovah, i.e., because the report or the tidings of its great corruption had penetrated to God in heaven (cf. Genesis 18:21; 1-Samuel 5:12).