Exegetical and Hermeneutical Commentary of Jonah 3:7

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

7. and published ] This word is not a participle, though likely to be taken for one in the A.V. It is literally, “ And he caused a proclamation to be made, and said, &c.

the decree ] The word here used is not properly a Hebrew word. It occurs frequently in the Chaldee of Daniel and Ezra to denote a mandate or decree of the Babylonish and Persian monarchs. Dr Pusey rightly sees in the employment of it here a proof of the “accuracy” of Jonah as a writer. He observes, “This is a Syriac word; and accordingly, since it has now been ascertained beyond all question that the language of Nineveh was a dialect of Syriac, it was, with a Hebrew pronunciation (the vowel points are different here from those in Daniel and Ezra), the very word used of this decree at Nineveh.”

and his nobles ] Lit., his great men, or grandees, Pro 18:16. We have a similar association of his nobles with himself by Darius the Mede, when he caused the stone which was laid upon the mouth of the den, into which Daniel had been cast, to be sealed “with his own signet and with the signet of his lords, that the purpose might not be changed concerning Daniel” (Dan 6:17). In the present case, however, it would seem that it was not in the exercise of a constitutional right, but by a voluntary act on the part of the king, that the nobles were associated with him in the edict which he issued. Kalisch observes, “It would be unsafe to infer from this passage that the nobles were in some manner constitutionally connected with the government of the kingdom, and thus tempered its arbitrariness, as we know now from the monuments, no less than from the records of history, that ‘the Assyrian monarch was a thorough Eastern despot, unchecked by popular opinion, and having complete power over the lives and property of his subjects, rather adored as a god than feared as a man.’ ” (Layard, Nin. and Babyl. p. 632). May not this association of his nobles with himself have been “fruit meet for repentance,” an abdication, in some sort, of the haughty arbitrariness of his power, an humbling of himself “under the mighty hand of God”?

saying ] The decree, thus introduced, extends to the end of Jon 3:9.

man nor beast, herd nor flock ] The Hebrew word for “beast” here means tame or domestic animals, and probably refers only to “beasts of burden,” horses, mules, and the like. So Ahab says to Obadiah when the famine was in Samaria, “peradventure we may find grass to save the horses and mules alive, that we be not deprived of beasts” (1Ki 18:5). “Herd and flock” will then be an additional clause, not amplifying, but distinct from “beast,” and the covering with sackcloth, in Jon 3:8, will thus be confined to those animals which were in man’s more immediate use, and many of which, with their gay and costly trappings and harness, had been the ministers of his pomp and pride, or, as employed in war, had been the instruments of his “violence.” The extension of the fast to all, and of the sackcloth to some at least, of the animals in Nineveh, is probably without exact parallel in extant history. The Speaker’s Commentary rightly points out that “the voluntary fasting of animals, wild as well as tame, at the death of Daphnis, described by Virgil, Eclog. v. 24 28, which has often been referred to, is plainly a mere poetic fancy.” But the description in the text is quite in keeping with the common instinct and practice of mankind. Men have always been wont to extend the outward signs of their joy or sorrow to everything under their control. Our dress, our food, our houses, our equipage, our horses, our servants, all wear the hue of the occasion for which they are employed. “Man, in his luxury and pride, would have everything reflect his glory and minister to pomp. Self-humiliation would have everything reflect its lowliness. Sorrow would have everything answer to its sorrow. Men think it strange that the horses at Nineveh were covered with sackcloth, and forget how, at the funerals of the rich, black horses are chosen, and are clothed with black velvet” (Pusey). In the extreme case of Nineveh, the instinct may well have been indulged to an extreme. Like all other common instincts of our nature, it had a true origin, for the destiny of man and of the lower creation is inseparably connected (Gen 1:26; Gen 1:28; Rom 8:19-23). The effect upon the Ninevites of seeing “their deserts set before them as in a mirror or a picture” (Calvin), all that belonged to them involved with them, through their guilt, in a common danger with themselves all creation, as it were, threatened and humbled for the sin of its lord may well have been to incite them powerfully to repentance. The appeal to the compassion of Almighty God, who “preserveth man and beast” (Psa 36:6; comp. ch. Jon 4:11), may well have been strengthened by the mute misery of the innocent beasts (Joe 1:20) But, apart from these considerations, the requirements of the history are fully satisfied by regarding the act of the king of Nineveh as instinctive, called for by the urgent circumstances of the case, and coloured by the demonstrativeness of oriental character.

Fuente: The Cambridge Bible for Schools and Colleges

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

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

Fuente: Albert Barnes’ Notes on the Bible

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

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

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

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

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

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

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

Fuente: English Annotations on the Holy Bible by Matthew Poole

7. neither . . . beast . . . tasteany thingThe brute creatures share in the evil effects ofman’s sin (Jon 4:11; Rom 8:20;Rom 8:22); so they here accordingto Eastern custom, are made to share in man’s outward indications ofhumiliation. “When the Persian general Masistias was slain, thehorses and mules of the Persians were shorn, as well as themselves”[NEWCOME from PLUTARCH;also HERODOTUS, 9.24].

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

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

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

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

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

u “Non ulli pastos, illis egere diebus Frigida Daphni boves, ad flumius, nulla neque amnem Libavit quadrupes, nec graminis attigit herbam”. Bucolic. Eclog. 5. l. 24, &c. w L. 2. c. 4. & l. 4. c. 186.

Fuente: John Gill’s Exposition of the Entire Bible

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

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

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

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

(48) Calvin has omitted to notice the words at the beginning of the seventh verse. His version is, Et promulgavit ac dixit , etc., but this rendering comports not with what follows. The verbs are evidently in future Niphal, preceded by a ו conversive, and ought to be rendered impersonally, “And it was proclaimed and published,” etc. And so Newcome renders them; and this is in conformity with the Septuagint, Και εκηρυχθη και ερρεθη εν τη Νινευὴ — “And it was proclaimed and published in Nineveh.” Henderson gives a paraphrase, “And a proclamation was made through Nineveh.” — Ed.

Fuente: Calvin’s Complete Commentary

(7) And he caused . . .The fact that the word rendered decree in this verse was a technical name for the edicts of Assyrian and Babylonian kings (see Dan. 3:10; Dan. 3:29) would alone vouch for the accurate acquaintance of the author with the customs he describes. But the very form of the royal edict is here preserved. The verse should probably run: And he caused to be proclaimed, and be published in Nineveh According to the decree of the king and his magnates be it proclaimed that, &c. The word saying is apparently formal like our thus saith, &c.

And his nobles.For this association of the great men with the autocrat, comp. Dan. 6:17. Traces of the custom can also be discovered in Assyrian inscriptions, e.g., I am Assurbanipal king of nations, king of Assyria, Nabu-damiq and Umbadara the great men, &c. (G. Smith, Assyrian Discoveries, p. 413). Ewald thinks the formal saying in the edict marks the omission of the names, which in the original would be given.

Beast.The Hebrew word is general, and might include all the domestic animals, but from the addition of herd nor flock we must doubtless here confine it to the horses and mules, &c., which even, according to our ideas, might have their usual gay housings changed to those suited to a time of mourning. Men think it strange that the horses at Nineveh were covered with sackcloth, and forget how, at the funerals of the rich, black horses are chosen, and are clothed with black velvet (Pusey). Herodotus (9:24) and Plutarch (Alexander), have both preserved instances in which horses and mules were associated with human beings in the signs of public mourning. The instinct which underlies the custom is a true one. Not only are the destinies of the animals which minister to mans wants often identical with his own; but there is a bond of sympathy between them naturally; and one remarkable feature of this book is the prominence given to this truth. (See Jon. 4:11.)

Let them not feed. . . .Poetically, the beasts are said by Virgil to fast at the death of Daphnis (Eclog., v. 24-28), and in Joe. 1:20 their mute appeal against suffering is represented as audible to God. In the horror of the impending ruin of Nineveh, superstition exaggerated the true feeling underlying such representations, and to the belief in the sympathy of the lower animals with man was added the hope that their sufferings would help to appease the wrath of God.

Let them turn.Notice the insistence on a moral change, and the implied contrast, again showing itself, with the formality of Judaism. Even in this repentance the edict does not stop to distinguish beast from man, but includes all, as all were involved in the threatened destruction.

Violence.This is the characteristic of Assyrian manners most frequently noticed in the prophets. (See Nah. 2:11-12; Nah. 3:1; Isa. 10:13-14.) The cuneiform inscriptions abundantly illustrate this point. Take this for example from an inscription of Tiglath Pileser II.: Tiglath Pileser, the great king, the powerful king, king of nations, &c, the powerful warrior who in the service of Assur his lord the whole of his haters has trampled on like clay, swept like a flood, and reduced to shadows (G. Smith, Assyrian Discoveries, p. 254).

In their hands.Comp. Psa. 7:3.

Who can tell . . .?This sudden recognition of one God by a king of Nineveh appears far more striking if contrasted with the long lists of deities usually mentioned in the Assyrian inscriptions, e.g., By command of Assur, Sin, Shamas, Vul, Bel, Nebo, Ishtar of Nineveh, Sarrat-Kitmuri, Ishtar of Arbela, Ninip, Nergal, and Nusku, into Minni I entered and marched victoriously (from the Cylinder of Assurbanipal, Smith, p. 333).

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

‘And he made proclamation and published through Nineveh by the decree of the king and his nobles, saying, “Let neither man nor beast, herd nor flock, taste anything. Let them not feed, nor drink water, but let them be covered with sackcloth, both man and beast, and let them cry mightily to God, yes, let them turn every one from his evil way, and from the violence that is in his hands.”

The king issued an official proclamation calling on the people, along with their domestic animals, to fast and cover themselves with sackcloth. Both man and beast would suffer if the city was overthrown and so both man and beast were called on to take part in the ritual acts. This inclusion of animals in a ritual of mourning is mentioned among others by Herodotus.

And they were then to ‘call mightily on God (Elohim)’ and ‘turn from their evil ways’, and especially from violent behaviour. There was a recognition in this, no doubt resulting from Jonah’s preaching, that Jonah’s God was a moral God Who was concerned about man’s moral behaviour. Thus the call was both for them to turn to God and for them to genuinely repent of their sins.

Fuente: Commentary Series on the Bible by Peter Pett

Jon 3:7. Let neither man nor beasttaste any thing This was carrying their abstinence to a greater severity than what we find practised among the Jews; for though in times of public calamity, and on the day of solemn expiation, we find that they made their children fast, as we may gather from Joe 2:16.; yet we nowhere read of their extending that rigour to their cattle. Virgil indeed, in his fifth eclogue, brings in a shepherd telling his companion, that for the death of Julius Caesar the mourning was so general, that even the sheep and other creatures were not driven to water: but possibly this may be looked upon as a poetical exaggeration. From Homer and other ancient authors we learn, that when any hero or great warrior died, the custom was, to make his horses fast for some time, and to cut off part of their hair: and we are told by the historians, that the people inhabiting the Canaries and Peru, in times of great drought, shut up their sheep and goats, without giving them any thing to eat, upon a presumption that their loud cries and bleating would reach heaven, and prevail with the Supreme Being to give them rain.

Fuente: Commentary on the Holy Bible by Thomas Coke

Jon 3:7 And he caused [it] to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste any thing: let them not feed, nor drink water:

Ver. 7. And he caused it to be proclaimed ] By sound of trumpet, as Joe 2:12 ; or otherwise, as 2Ch 20:3-4 ; 2Ch 20:18-20 ; 2Ch 22:6-7 ; at which times he that obeyeth not is culpable before God and man, Lev 23:29 .

By the decree of the king and his nobles ] Who all unanimously consenting to so good a work, iis quibus praeerant, praeibant, became a precedent to their inferiors, who looked upon them (no doubt) as their lookingglasses, by which most men dressed themselves. When Crispus, the chief ruler of the synagogue, believed, many Corinthians believed also, Act 18:8 . The primitive Christians were wont to pray that their emperors might have good counsellors (Tertullian). Of a certain prince in Germany it was said that, Esset alius, si esset apud alios, He would have been a far better man had he had better servants and officers about him (Bucholcer).

Let neither man nor beast, herd nor flock, taste any thing ] The whole action of fasting hath its name, both in Hebrew and Greek, , from abstinence and forbearance of meats and drinks; a toto, if it may be, at least, a tanto et a tali, as Dan 10:2-3 ; and as it might be here, till the forty days were expired; besides, that one or more solemn days of total fasting, “wherein neither man nor beast,” &c. But why is the beast abridged of sustenance? both to testify and increase the people’s lamentation by their lowings and bellowings. Alexander the Great, at the death of his favourite Hephaestion, clipped his horses’ and mules’ hair, and cut them short, in token of his great grief; he pulled down also the battlements of the walls, that they might seem to mourn with him (Plutarch). So Virgil, speaking of the general grief for Caesar’s death, saith (Eclog. 5):

“ Non ulli pastos illis egere diebus

Frigida, Daphni, boves ad fiumina; nulla nec annem

Libavit quadrupes, nec graminis attigit herbam. ”

Let them not feed, nor drink water ] But what they get of themselves without man’s care, who is to be wholly intent and taken up in God’s service; and so to begin the heavenly life here, the sweetness whereof makes him forbear both meat and thirst. Besides, they took pride in their palfries, covering them with purple and rich trappings, see Jdg 8:26 , they catered for the flesh, by fatting cattle and other creatures to please their palate. This they were now forbidden to do by an edict from the king, who interesteth himself in matters of religion; as did also Artaxerxes, Ezr 7:26 (for which Ezra seeth cause to bless God); and Nebuchadnezzar, Dan 3:29 , which the Scripture commendeth, and recordeth as a work of his repentance.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)