Exegetical and Hermeneutical Commentary of Jonah 1:2
Arise, go to Nineveh, that great city, and cry against it; for their wickedness is come up before me.
2. Nineveh ] On the E. bank of the Tigris, the capital of the ancient kingdom and empire of Assyria, and “the most magnificent of all the capitals of the ancient world.” The building of it is mentioned as early as Gen 10:11. In the time of Jonah it appears to have been at the zenith of its glory.
that great city ] See note on c. Jon 3:3, and Note B.
NOTE B. NINEVEH
It is evidently the design of the writer of this Book to give prominence to the vast size of Nineveh. when he speaks of it, it is with the constant addition, “ the great city,” (Jon 1:2; Jon 3:2; Jon 4:11), and the addition is justified by the statements that it was “great to God,” that it was a city “of three days’ journey,” and that it contained “more than sixscore thousand persons unable to discern between their right hand and their left, and also much cattle” (Jon 4:11). In seeking to verify this description and to identify, with some reasonable degree of probability, the Nineveh of Jonah, we have first to determine what is meant by the expression “a city of three days’ journey.” It has been held that the “three days’ journey” describes the time that would be occupied in traversing the city from end to end; along “the ‘high street’ representing the greatest length or ‘the diameter’ of the town, which ran from one principal gate to the opposite extremity.” (Kalisch.) But unless we are prepared to regard the “figures given in the text” as “the natural hyperboles of a writer who lived long after the virtual destruction of the city, and who, moreover, was anxious to enhance the impressiveness of his story and lesson, by dwelling on the vastness of the population whose fate depended on their moral regeneration” (Ib.), we shall find it difficult to accept the gratuitous assumption that Nineveh is here described as a city “about fifty-five English miles in diameter,” with a “high street” fifty-five miles long. Nor is it more satisfactory to suppose that by a city of three days’ journey is meant a city which it would require three days to go all over. No intelligible idea of size could possibly be conveyed by such a definition. Adopting, then, the more reasonable view that the “three days’ journey” refers to the circumference of the city, and estimating a day’s journey at about twenty miles, we have Nineveh here described as comprising a circuit of about sixty miles. Whether this large area was inclosed by continuous walls we cannot certainly say. One ancient writer, indeed, (Diodorus Siculus) asserts that it was, and that the walls were “100 feet high, and broad enough for three chariots to drive abreast upon” ( Dict. of Bible, Article Nineveh); and he, moreover, gives the dimensions of the city as an irregular quadrangle of about 60 miles in circuit. But without relying too much upon his testimony, which may be regarded as doubtful, we may conclude that an area such as has been described was sufficiently marked out to be known and spoken of as the city of Nineveh. This vast area was not, however, completely covered as in the case of our own cities, with streets and squares and buildings. That was a feature unusual, and almost unknown, in the ancient cities of the East. It was perhaps the feature which, belonging to Jerusalem by virtue of the deep ravines by which it was surrounded, and which “determined its natural boundaries,” and prevented its spreading abroad after the fashion of other oriental cities, called forth the surprise and admiration of the Jews after their return from Babylon. “Jerusalem,” they exclaim, “(unlike Babylon where we so long have dwelt) is built as a city which is compact together.” Like Babylon, Nineveh included not only parks and paradises, but fields under tillage and pastures for “much cattle” (Jon 4:11) in its wide embrace. The most probable site of the city thus defined will be seen by reference to the accompanying plan. It lies on the eastern bank of the Tigris in the fork formed by that river and the Ghazr Su and Great Zab, just above their confluence. The whole of this district abounds in heaps of ruins. Indeed, “they are found,” it is said, “in vast numbers throughout the whole region watered by the Tigris and Euphrates and their confluents, from the Taurus to the Persian Gulf.” “Such mounds,” it is added, “are especially numerous in the region to the east of the Tigris, in which Nineveh stood, and some of them must mark the ruins of the Assyrian capital.” ( Dict. of the Bible.) Four of these great masses of ruins, which will be found marked on the plan, Kouyunjik, Nimrud, Karamless, Khorsabad, form together an irregular parallelogram of very similar dimensions to those mentioned in the text. From Kouyunjik (lying opposite Mosul) on the Eastern bank of the Tigris, a line drawn in a S. E. direction, parallel to the course of the river, to Nimrud is about eighteen miles. From Nimrud, in a northerly direction, to Karamless is about twelve. The opposite sides of the parallelogram, from Karamless to the most northerly point Khorsabad, and from Khorsabad to Kouyunjik again, are about the same. These four vast piles of buildings, with the area included in the parallelogram which they form, are now generally identified with the site of the Nineveh which Jonah visited. For fuller particulars the reader is referred to Smith’s Dictionary of the Bible, Article Nineveh, and to the well-known works of Mr Layard and Professor Rawlingson.
Fuente: The Cambridge Bible for Schools and Colleges
Arise, go to Nineveh, that great city – The Assyrian history, as far as it has yet been discovered, is very bare of events in regard to this period. We have as yet the names of three kings only for 150 years. But Assyria, as far as we know its history, was in its meridian. Just before the time of Jonah, perhaps ending in it, were the victorious reigns of Shalmanubar and Shamasiva; after him was that of Ivalush or Pul, the first aggressor upon Israel. It is clear that this was a time Of Assyrian greatness: since God calls it that great city, not in relation to its extent only, but its power. A large weak city would not have been called a great city unto God Jon 3:3.
And cry against it – The substance of that cry is recorded afterward, but God told to Jonah now, what message he was to cry aloud to it. For Jonah relates afterward, how he expostulated now with God, and that his expostulation was founded on this, that God was so merciful that He would not fulfill the judgment which He threatened. Faith was strong in Jonah, while, like Apostles the sons of thunder, before the Day of Pentecost, he knew not what spirit he was of. Zeal for the people and, as he doubtless thought, for the glory of God, narrowed love in him. He did not, like Moses, pray Exo 32:32, or else blot me also out of Thy book, or like Paul, desire even to be an anathema from Christ Rom 9:3 for his peoples sake, so that there might be more to love his Lord. His zeal was directed, like that of the rebuked Apostles, against others, and so it too was rebuked. But his faith was strong. He shrank back from the office, as believing, not as doubting, the might of God. He thought nothing of preaching, amid that multitude of wild warriors, the stern message of God. He was willing, alone, to confront the violence of a city of 600,000, whose characteristic was violence. He was ready, at Gods bidding, to enter what Nahum speaks of as a den of lions Nah 2:11-12; The dwelling of the lions and the feeding-place of the young lions, where the lion did tear in pieces enough for his whelps, and strangled for his lionesses. He feared not the fierceness of their lion-nature, but Gods tenderness, and lest that tenderness should be the destruction of his own people.
Their wickedness is come up before Me – So God said to Cain, Gen 4:10. The voice of thy brothers blood crieth unto Me from the ground: and of Sodom Gen 18:20 :21, The cry of Sodom and Gomorrah is great, because their sin is very grievous; the cry of it is come up unto Me. The wickedness is not the mere mass of human sin, of which it is said 1Jo 5:19, the whole world lieth in wickedness, but evil-doing toward others. This was the cause of the final sentence on Nineveh, with which Nahum closes his prophecy, upon whom hath not thy wickedness passed continually? It bad been assigned as the ground of the judgment on Israel through Nineveh Hos 10:14-15. So shall Bethel do unto you, on account of the wickedness of your wickedness. It was the ground of the destruction by the flood Gen 6:5. God saw that the wickedness of man was great upon the earth. God represents Himself, the Great Judge, as sitting on His Throne in heaven, Unseen but All-seeing, to whom the wickedness and oppressiveness of man against man goes up, appealing for His sentence against the oppressor. The cause seems ofttimes long in pleading. God is long-suffering with the oppressor too, that if so be, he may repent. So would a greater good come to the oppressed also, if the wolf became a lamb. But meanwhile, every iniquity has its own voice at the hidden judgment seat of God. Mercy itself calls for vengeance on the unmerciful.
Fuente: Albert Barnes’ Notes on the Bible
Jon 1:2
Go to Nineveh, that great city, and cry against it.
The comparative corruption of great cities proposition
That though by no means exclusively, yet in cities that are great and luxurious, integrity is exposed to peculiar snares, and depravity cherished to an extraordinary growth.
I. Explain this proposition.
1. We confine human depravity to no combination of circumstances. In some situations, it is true, the poison may evolve its noxious qualities more fully and freely than in others; but in one way or another it makes itself manifest in all. It is not intended to represent this depravity as in itself essential to our nature. Sin is not essential, but accidental, to our nature.
2. It should also be observed, that in great cities there are even advantages which are nowhere else to be so fully enjoyed. The children of this world, wise in their generation, instantly discern the advantages of city situations, in reference to their particular pursuits. Beside the civil and intellectual, there are moral and religious advantages which, in more sequestered situations, we can scarcely hope to enjoy. In cities there is an easy and regular access to the ordinances of grace.
3. There are peculiar temptations, to which more obscure situations are liable. In solitude the mind is in danger of being filled with prejudices, and the heart with passions, which at once destroy present tranquillity and endanger future well-being.
II. Illustrate the subject before us. That in populous cities corruption peculiarly prevails. Consider–
1. The multitude of transgressors.
2. The aggravated nature of the sins there particularly indulged.
3. The individual sinner usually attains a degree of presumptuous hardness, not common in less frequented scenes.
III. The causes from which this peculiar depravity proceeds.
1. The depravity of the heart is the groundwork of the whole.
2. Neglect of parental instruction.
3. The infectious power of example.
4. The chilling influence of the world.
5. The seducing influence of luxury. (James Simpson.)
Every man his call
This same event comes to every man. Do not suppose that Jonah is a lonely creature afar off in the ages somewhere, having an experience unique and incommunicable. The experience of Jonah is the experience of every good man. What is your call in life? To go wherever wickedness is, and cry against it. Nineveh has perished, but Ninevitish iniquity is upon our streets, is throwing its shadow upon our thresholds, is sending a keen wail of pain and blasphemy through the very air that blows about us. Every child of God is to be a protesting prophet. Every earnest man is to have no difficulty in finding the word of condemnation when he comes into the presence of sin. If we could realise this call, all the Lords people would be prophets. Is it not a burden to speak against wickedness? Where is the man that dare do it? It is easy to condemn wickedness generally. The difficulty is to say to the individual–Thou art the man. Almost anybody can stand up before a thousand people, and speak against iniquity in the mass. But he must be a lion from God that dare say to the individual criminal, I charge you, in the name of the Living One, with doing things that are wrong. Still, it is well that we should have men who stand up in the midst of cities, and who let the cities know that there are eyes upon them that see things in moral relationships, and aspects, and consequences: and woe betide the cities of the earth when the voice of the prophet is no longer heard in them. It is a harsh voice, it is a piercing cry; but believe it, and regeneration comes, and restora tion and lost peace return, and things are set right before the face of God. (Joseph Parker, D. D.)
Jonahs commission
The city to which he was com missioned was remarkable for its magnitude and its wickedness.
1. Nineveh was a great city in many respects.
(1) It was of great antiquity (Gen 10:9-12).
(2) It was great in respect of its power. It was the chief city of the mightiest monarchy in the world.
(3) In respect of its wealth.
(4) In respect of its extent. Probably sixty miles in circumference.
(5) In respect of its population. Probably 600,000 persons resided within its walls.
2. Nineveh was a guilty city. Cruelty was the characteristic vice. No man in Nineveh was secure from the violence to which its people were prone.
3. Nineveh was a Gentile city. It was this circumstance which chiefly rendered the commission addressed to Jonah so remarkable. It was so unusual that it startled Jonah. God displayed His interest in the welfare of mankind at large, even at that remote and unripe epoch. The Israelites were slow to learn that God did thus interest Himself in the welfare of the Gentiles. Now consider the disobedience of Jonah to the mandate addressed to him. The prophets object was to flee from the presence of the Lord; i.e., to get as far as possible beyond the range of those manifestations of the Divine presence which were peculiar to Palestine and its neighbourhood. Jonah sought to escape from such a consciousness of the Divine presence as he had been accustomed to experience in his own country, and may have regarded as peculiar to it. The presence of the Lord had become intolerable to Jonah from the moment that his want of sympathy with the Divine will in relation to Nineveh had become apparent to himself. Moreover, Jonah was an official of high rank in the theocracy, and his words may mean, I will resign my office rather than undertake this duty. But he had no right to resign the office he held in the service of Jehovah. His guilt and presumption are apparent; but have we not been as guilty and presumptuous as he; shrinking from duties that we knew were laid upon us? (Samuof Clift Burn.)
Jonah sent to Nineveh
A natural interpretation of the book is this,–Jonah had as great contempt for the heathen as his bigoted brethren of Israel. He was sent on a mission of mercy to his political enemies. As he had never learned to love his enemies, he fled from so distasteful a service. He was disciplined in the stomach of a fish till he was willing to deliver formally the commission given. He preached in Nineveh, still hating those who, if spared, might overthrow Israel. He was further disciplined by the lesson of the gourd. He at last learned the lesson of pity, and rejoiced in the good that accrued to his enemies, singing, Salvation is of the Lord.
I. The prophets commission to bless his enemies. About 825 b.c. God sent Jonah with a message to Nineveh, which was regarded by Israel as its natural enemy.
II. Jonahs refusal to accept a mission of mercy to his foes. Jonah was not a son of Satan, but a wilful servant of the Lord, who, by reason of false views, failed to comprehend Jehovahs broad policy in the government of this world.
III. How God humiliated His prophet before heathen sailors. Humiliating must have been the confession that he who knew move about holy things than all others on board was afraid to trust and obey his own God.
IV. How the heathen sailors made friends with Jonahs God. The prophets acknowledgment of his fear of Jehovah struck a nameless terror to the consciences of the crew. They did their best to save him from his fate, but all was in vain. When Jonah was cast overboard, and the storm ceased, they felt that Jonahs God was the true God, and must henceforth be their God. (Boston Homilies.)
God speaking to man in mercy, and man fleeing from God in disobedience
I. GOD SPEAKING TO MAN IN MERCY.
1. Here He speaks. The Word of the Lord. His Word to Jonah, like His word to all men, was clear, brief, weighty, practical.
2. Here He speaks to an individual. He speaks to all men in nature, conscience, history; but in sovereignty He singles some men out for special communications.
3. Here He speaks to an individual for the sake of a community. Arise, go to Nineveh, that great city. Why does God call it a great city? To men it was considered great, great in numbers, pomp, pretensions, masonry. But to God it could only be great in sin, for sin is a great thing to God; it is a black cloud in His universe. For the sake of this city, in order to effect its moral reformation, and therefore to save it, Jonah receives a commission. Arise, shake off thy languor, quit thyself for action, and to work out the ideas of the Infinite. No other creature on earth has this power.
(2) Gods method of helping humanity. God enlightens, purifies, and ennobles man by man. We have this treasure in earthen vessels.
II. Man fleeing from god in disobedience. But Jonah rose up to flee unto Tarshish, from the presence of the Lord. Here is a threefold revelation of man.
1. His moral freedom. God did not coerce Jonah, did not drive him to Nineveh. Man has power to resist God–a greater power, this, than can be found in all the heavenly orbs, or in the whole history of material organisms. This power invests man with all but infinite importance, links him to moral government. Ye do always resist the Spirit of God.
2. His daring depravity. Alas! men have not merely the power but the disposition to oppose God. This is their guilt and their ruin; it is what men are doing everywhere, trying to break the shackles of moral responsibility, trying to elude the Infinite.
3. His egregious folly. His endeavouring to escape from God was–
(1) Not merely an impulse, but a resolution. Had it been a sudden wish it would have been bad. He rose up. He rallied and marshalled his energies.
(2) Not merely a resolution, but an effort. He went down to Joppa. The probability is, that he went with the greatest speed to Joppa, the Jaffa of this day. When he reached the spot, how long he was about the quays in search of a suitable vessel.
(3) Not merely an effort, but a persevering effort. It was not one or two or three spasmodic efforts and then over. When he found a suitable vessel he paid the fare thereof. Ah, what fares men pay in the career of sin! (Homilist.)
Jonahs commission
1. When God has a work to do He is never at a loss for agents to accomplish His purposes. The Lord, on some occasions, fixes on instruments which appear to us the least suitable. All fitness is of God; He finds none fit for His service till He makes them so, and He can qualify the most defective. Should any ask why God fixed upon Jonah, and preferred him before any man on earth for this important service? We answer that God giveth no account of His matters; and though His footsteps are in the great deep, He never errs in judgment. The Word of the Lord came to Jonah. He knew who spoke to him, and what He said,–yet he was disobedient to the heavenly call.
2. The commission which God gave to Jonah. Great cities are great evils, seminaries of vice, and schools for profligacy. The more the fallen children of men herd together, the more deeply they corrupt one another. Cities may be great in many respects, and yet little in Gods account, because they are low in all real excellence.
3. Nineveh was ripe for destruction. Mark carefully, that all our sins go up before God, and are registered in His book of remembrance, with a view to the day of judgment. Cry against this great city. Their sins have cried long and loud against Me, and now My vengeance from heaven shall cry against them. When sinners kindle anger in the bosom of God, who is love itself, great must be their guilt, and tremendous will be their judgments when love turns to wrath. Nineveh is ripe for ruin; God is coming in His wrath against it; yet He halts by the way, and sends His messenger first, to say that He Himself is coming. (Thomas Jones, of Creaton.)
The reasons for Jonahs mission to Nineveh
Jonah was a suitable agent, but he was not indispensable. God called him, but He could do without him. To be the bearer of such a message as that which is here recorded could not in itself be pleasant, but it was highly honourable. To refuse to speak in such a case, at Divine bidding, was almost to take part with the wrong-doers, and is recorded in this book, by Jonahs own hand, to his personal discredit. There is but this one reason for the mission stated here; but there were at least several other reasons in reserve–some gently hinted, some unrevealed until ages afterwards. God, as we know, not only kindled in the indignation of justice against what was wrong, but He longed for the repentance of the wrong-doers, and for the manifestation of His mercy among them when thus penitent. He thought, too, of the future; of the use He would make of that people when His people should be led among them captive. As He sent Joseph into Egypt, He will send Jonah into Nineveh, to provide a remedy for a coming evil, a home for a captive people. He thought, too, of the far future of the world, and of the spiritual use to be made of the penitence of that wicked people in the proclamation of His mercy by the Gospel. He has made the Ninevites a pattern to all cities and ages–a proof that shall be known as long as history remains, that if a whole city, full of sinners, turn unto the Lord, they shall live. Whether Jonah knew much of these and such like reasons or not, it is certain that he knew quite enough to make the road to Nineveh, far and difficult as it might be, the Lords highway of duty and life to him; and any way else he could find, the devils road of crookedness, danger, and death. (A. Raleigh, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 2. Go to Nineveh] This was the capital of the Assyrian empire, and one of the most ancient cities of the world, Ge 10:10-11; and one of the largest, as it was three days’ journey in circumference. Ancient writers represent it as oblong; being in length one hundred and fifty stadia, and ninety in breadth, the compass being four hundred and eighty stadia. Now as the stadium is allowed to have been equal to our furlong, eight of which make a mile, this amounts to fifty-four English miles: see on Jon 3:3. But we must not suppose that all this space was covered with compact streets and buildings; it took in a considerable space of country, probably all the cultivated ground necessary to support all the inhabitants of that district. Calmet computes the measurement of the circumference to be equal to twenty-five French leagues. It is reported to have had walls one hundred feet high, and so broad that three chariots might run abreast upon them. It was situated on the Tigris, or a little to the west, or on the west side of that river. It was well peopled, and had at this time one hundred and twenty thousand persons in it reputed to be in a state of infancy, which on a moderate computation would make the whole number six hundred thousand persons. But some, supposing that persons not being able to distinguish their right hand from their left must mean children under two years of age, and reckoning one such child for every twenty persons from that age upwards, make the population amount to two millions five hundred thousand. Nor can this be considered an exaggerated estimate, when we know that London, not one-tenth of the size of ancient Nineveh, contains a population of upwards of one million. But calculations of this kind, relative to matters of such remote antiquity, are generally precarious, and not very useful: and ancient authors, though the only guides, are not always safe conductors. Mosul is generally supposed to be the same as the ancient Nineveh. It is in the province of Dearbekir, on the west bank of the Tigris.
Their wickedness is come up before me.] This is a personification of evil. It ascends from earth to heaven; and stands before the Supreme Judge, to bear witness against its own delinquency, and that of the persons whom it has seduced.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Arise; forthwith prepare thyself, and get all in readiness, and with hearty resolution set upon the work.
Go; so soon as thou art ready, set forward on thy journey, make not any delay.
Nineveh; the chief city or metropolis of the Assyrian kingdom, built by Asshur, Gen 10:11, if that verse be not better translated thus, He (i.e. Nimrod) went out into Assyria, and builded Nineveh; so Nimrod was the founder and first builder.
That great city: it may be easily conjectured a great city which was situate on such a river as Tigris is, had continued so many hundred years, from A.M. 1119, in which it was built, unto 3124, about which time Jonah was sent to preach against it; during which long growth it may be conceived as great as it is ordinarily described, one hundred and fifty furlongs in length, that is, eighteen miles and three quarters of our English measure, and eleven miles and one quarter of the same measure in breadth.
Cry against it; earnestly and publicly preach against the sins, and denounce the sudden ruin of that city unless they repent; so cry that all may hear, or at least all may come to the knowledge of what is threatened.
For their wickedness is come up before me: their many and great sins, as it is said of Cains sin when he had slain Abel, Gen 4:10, and Sodoms sins, Gen 18:20,21, and the sins of oppressors, Jam 5:4, cry aloud, the cry enters heaven, and justice must no longer defer; yet I will give them warning; Jonah, go thou, and tell them plainly, their great sins shall be greatly punished.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. to Nineveheast of theTigris, opposite the modern Mosul. The only case of a prophet beingsent to the heathen. Jonah, however, is sent to Nineveh, not solelyfor Nineveh’s good, but also to shame Israel, by the fact of aheathen city repenting at the first preaching of a single stranger,Jonah, whereas God’s people will not repent, though preached to bytheir many national prophets, late and early. Nineveh means “theresidence of Ninus,” that is, Nimrod. Ge10:11, where the translation ought to be, “He(Nimrod) went forth into Assyria and builded Nineveh.”Modern research into the cuneiform inscriptions confirms theScripture account that Babylon was founded earlier than Nineveh, andthat both cities were built by descendants of Ham, encroaching on theterritory assigned to Shem (Gen 10:5;Gen 10:6; Gen 10:8;Gen 10:10; Gen 10:25).
great cityfour hundredeighty stadia in circumference, one hundred fifty in length, andninety in breadth [DIODORUSSICULUS, 2.3]. Taken byArbaces the Mede, in the reign of Sardanapalus, about the seventhyear of Uzziah; and a second time by Nabopolassar of Babylon andCyaxares the Mede in 625 B.C.See on Jon 3:3.
cry (Isa 40:6;Isa 58:1).
come up before me(Gen 4:10; Gen 6:13;Gen 18:21; Ezr 9:6;Rev 18:5); that is, theirwickedness is so great as to require My open interposition forpunishment.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Arise, go to Nineveh, that great city,…. That is, arise from the place where he was, and leave the business he was about, and prepare for a long journey to the place mentioned, and be as expeditious in it as possible. Nineveh was the metropolis of the Assyrian empire at this time; it was an ancient city built by Ashur, not by Nimrod; though he by some is said to go into Ashur or Assyria, and build it, Ge 10:11; and called it after the name of his son Ninus; for it signifies the mansion or palace of Ninus; and by most profane writers is called Ninus; according to Diodorus Siculus m, and Strabo n, it was built by Ninus himself in Assyria, in that part of it called by him Adiabena. It is said to be a great city, as it must, to be three days’ journey in compass, and to have in it six score thousand infants, besides men and women, Jon 3:3. It is allowed by Strabo o to be larger than Babylon. Diodorus p says that it was in compass of sixty miles; and had a wall a hundred feet high, and so broad that three chariots or carriages might go abreast upon it; and it had, fifteen hundred towers, two hundred feet high. Aben Ezra calls it the royal city of Assyria, which is at this day destroyed; and the wise men of Israel, in the country of Greece, say it is called Urtia; but, whether so or not, he knew not:
and cry against it; or prophesy against it, as the Targum; he was to lift up his voice, and cry aloud, as he passed along in it, that the inhabitants might hear him; and the more to affect them, and to show that he was in earnest, and what he delivered was interesting to them, and of the greatest moment and importance: what he was to cry, preach, or publish, see Jon 3:2;
for their wickedness is come up before me; it was come to a very great height; it reached to the heavens; it was not only seen and known by the Lord, as all things are; but the cry of it was come up to him; it called aloud for vengeance, for immediate vengeance; the measure of it being filled up, and the inhabitants ripe for destruction; it was committed openly and boldly, with much impudence, in the sight of the Lord, as well as against him; and was no more to be suffered and connived at: it intends and includes their idolatry, bloodshed, oppression, rapine, fraud, and lying; see Jon 3:8.
m Bibliothec. l 2. p. 92. n Geograph. l. 16. p. 507. o Ut supra. (Geograph. l. 16. p. 507.) p Bibliothec. l. 2. p. 92.
Fuente: John Gill’s Exposition of the Entire Bible
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 (11). 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 נינוה 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, (Gen 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 —
(11) 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.
Fuente: Calvin’s Complete Commentary
(2) Nineveh, that great city.The size of Nineveh is throughout the book brought into prominent notice. (See Jon. 3:2-3; Jon. 4:11.) The traditions preserved in Greek and Roman writers dwell on the same feature; and modern researches among the huge mounds scattered along the left bank of the Tigris more than confirm the impression produced on the ancient world by the city, or rather group of cities, buried beneath them. (Comp. Gen. 10:11.)
Cry.A common word for a proclamation by a herald or a prophet. (Comp. Isa. 40:6, &c.) The English word, in the sense of proclaim, lingers in the term public crier.
For their wickedness is come up before me.Every iniquity has its own voice at the hidden judgment seat of God (S. Gregory, Mor. v. 20; quoted by Pusey). But, as Pusey remarks, the Hebrew implies especially evil-doing against others, that violence which in Jon. 3:8 is recognised by the Ninevites themselves as their characteristic sin.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘Arise, go to Nineveh, that great city, and cry against it, for their wickedness is come up before me.’
YHWH’s command was that Jonah should go to Nineveh to proclaim His word there, because He was aware of their ‘wickedness’, or alternatively ‘the evil that had come upon them’. In fact both meanings might have been seen as reflected in the word. As well as indicating moral wickedness the word used can also indicate ‘evil’ in the sense of ‘afflictions’ or ‘natural evils’ But Jonah’s message to it was to be such (Jon 3:2; Jon 3:4) that it is made clear that it was his view that YHWH certainly had their wickedness in mind, even if He was also aware of their misfortunes. As the largest city within the purview of Jonah it would necessarily have been seen with some justification as the home of much villainy and vice, to say nothing of extremities of pleasure, of a kind which both Jonah and YHWH would certainly have frowned on (1Jn 2:15-17). Scripture always sees large cities outside of Israel/Judah as centres of all kinds of evil (which in fact they were) so that Isaiah, for example, portrays the world’s sinfulness in terms of ‘a city’ (e.g. Isa 24:10-12).
‘That great city’ was probably indicating Greater Nineveh which was made up of four large cities seen as forming one. Nimrod was said to have ‘built Nineveh and Rehoboth-Ir, and Calah, and Resen between Nineveh and Calah, the same is the great city’ (Gen 10:11-12). It was seemingly this conurbation that YHWH is presented as having in mind. It was probably the ruling centre of Assyria (compare how the king of Assyria was known as ‘the Great King’).
It should be noted that intrinsic in this command is that Nineveh is responsible to YHWH and can be called into account by Him, and furthermore that its future fate depends on YHWH. He is thus revealed as the God of the whole of creation, as He will now make apparent. This is not a new teaching. It was the message of Genesis 1-11, and was made apparent by God’s activities in Egypt, in the wilderness, and in Canaan. It was also made apparent in the activities of Elijah and Elisha.
This opportunity being given to Nineveh and its king in its time of weakness can be seen as God’s final attempt to prevent Assyria from going into the excesses of which it will shortly be guilty. Had they listened and responded permanently how different their future might have been. As it was they would finally be destroyed, and that within two hundred years.
Fuente: Commentary Series on the Bible by Peter Pett
Jon 1:2. Go to Ninevehand cry against it Or preach. It means the same as to prophesy; and therefore Houbigant so renders it.
Fuente: Commentary on the Holy Bible by Thomas Coke
Jon 1:2 Arise, go to Nineveh, that great city, and cry against it; for their wickedness is come up before me.
Ver. 2. Arise, go to Nineveh ] Haec est vocatio prophetae, saith Oecolampadius: this was the prophet’s call, which he should have obeyed without bucking or shucking, delays or disputes, conferring, or consulting with flesh and blood, Gal 1:16 . True it is, that in human governments, where reason is shut out, there tyranny is thrust in. As in the papacy (where the whore sitteth upon them, Rev 17:1 , that is, useth them vilely and basely; sitteth upon their consciences, as Rachel did upon her father’s images), though their superiors command the friars a voyage to China or Peru, without dispute or delay they must presently set forward; to detract or disobey in this case is held breach of vow, equal to sacrilege: this is intolerable tyranny. But where God calleth or commandeth (as here), to ask a reason is presumption; to oppose reason is rebellion. Paul dared not but be obedient to the heavenly vision, Act 26:19 . Jonah declined his apostleship ( , as a father calleth it), but it had like to have cost him a choking; whereof, when in danger, he could confess that “They that observe lying vanities” (as he had done to his cost) “forsake their own mercy,” Joh 2:8 , are miserable by their own election. As for the expression here used, “Arise, go,” it is hortantis particula, et studium notat; it is an encouraging and exciting particle. Up and be doing. Be “fervent in spirit; serving the Lord,” Rom 12:11 . Surge, age, summe Pater, said Mantuan to the Pope, exciting him to take up arms against the Turk. There is a curse to him that doeth the work of the Lord negligently, Jer 48:10 , and a command to do it with all our might, Ecc 9:10 .
Nineveh, that great city
And cry against it
Their wickedness is come up before me
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Arise, go. Contrast “rose up to flee” (Jon 1:3).
Nineveh. Op. Gen 10:11, Gen 10:12. Mentioned again in Jon 8:2, Jon 8:3; Jon 4:11. The capital of Assyria, on the left bank of the Tigris. Called first Nina, from the patron goddess of the city; of Babylonian origin; founded by a colony from Nina in South Babylonia (see Records of the Past, vol. iv, part ii, p. 61). Khammurabi, 1915 B.C. (on Companion Bible dating), code iv, pp. 60-62, spells it Ni-nu-a. Excavations reveal “the mound of Nebi- Yunus crowned by the tomb of Jonah, which could not then be explored” (see Art. “Nineveh” in the Encycl. Brit., 11th (Cambridge) edition, 1911).
cry against it. Not whisper or speak softly, but cry, as making a general proclamation. Hebrew kara’. Compare Jdg 7:3, Jdg 7:20. Isa 58:1. Joe 3:9. Amo 4:5, &c. Compare also verses: Jon 1:2, Jon 1:6, Jon 1:2.
their wickedness. Nineveh was noted for violence and cruelty of all kinds, recorded in its own bas-reliefs, &c. (seven Nah 2:8-13). (Ref, to Pentateuch (Gen 18:20, Gen 18:21).
wickedness. Hebrew, plural of ra’a’. App-44.
Fuente: Companion Bible Notes, Appendices and Graphics
Nineveh: Jon 3:2, Jon 4:11, Gen 10:11, 2Ki 19:36, Nah 1:1, Nah 2:1 – Nah 3:19, Zep 2:13-15
cry: Jon 3:2, Isa 58:1, Jer 1:7-10, Eze 2:7, Eze 3:5-9, Mic 3:8, Mat 10:18
for: Gen 18:20, Gen 18:21, Ezr 9:6, Jam 5:4, Rev 18:5
Reciprocal: Psa 74:23 – increaseth Psa 77:6 – my song Isa 37:37 – Nineveh Isa 56:10 – loving Jer 2:2 – cry Luk 11:32 – a greater Act 9:13 – Lord
Fuente: The Treasury of Scripture Knowledge
Jon 1:2. Nineveh was the capital of the Assyrian Empire, the power that God intended to use in the chastisement of the kingdom of Israel at a future date. This capital city was located on the east bank of the Tigris River. It had become so wicked that the Lord wished to have it improved before using its forces in His campaign against the people of Israel. Jonah was therefore given the command to go and cry against it. The details of that cry” are not stated here but they are given move attention later.
Fuente: Combined Bible Commentary
1:2 Arise, go to {b} Nineveh, that {c} great city, and cry against it; for their wickedness is come up before me.
(b) For seeing the great obstipation of the Israelites, he sent his Prophet to the Gentiles, that they might provoke them to repentance, or at least make them inexcusable: for Nineveh was the chief city of the Assyrians.
(c) For as authors write, it contained in circuit about forty-eight miles, and had 1500 towers, and at this time there were 120,000 children in it; Jon 4:11 .
Fuente: Geneva Bible Notes
Nineveh was indeed a great city whose history stretched back as far as Nimrod, who built it as well as Babel and several other cities in Mesopotamia (Gen 10:8-12). [Note: For further description of its greatness, see my comments on 3:3 and 4:11.] The word "great" occurs frequently in this book (Jon 1:2; Jon 1:4; Jon 1:12; Jon 1:16-17; Jon 3:2; Jon 4:1; Jon 4:6; Jon 4:11). Nineveh occupied about 1800 acres and stood on the east bank of the Tigris River across from the modern Iraqi city of Mosul.
Jonah was to "cry against it" (NASB) or "preach against it" (NIV) in the sense of informing its inhabitants that God had taken note of their wickedness. He was not to identify their sins as much as announce that judgment was imminent. God apparently intended that Jonah’s condition as an outsider would have made the Ninevites regard him as a divine messenger. The Lord did not send him to be merely a foreign critic of that culture.