3. So Jonah arose, and went unto Nineveh, according to the word of the Lord. Now Nineveh was an exceeding great city of three days' journey. 3. Et surrexit Jonah et profectus est Nineven, secundum mandatum Jehovae: Nineveh autem erat urbs magna Dei (Deo, ad verbum) itinere trium dierum. Jonah, by saying that he went to Nineveh according to God's command, proves in the first place, as I have said, how great was the power and energy of his faith; for though Jonah had considered the greatness and pride of the city, he seems to have forgotten that he was an obscure man, alone, and unarmed; but he had laid hold on weapons capable of destroying all the power of the world, for he knew that he was sent from above. His conviction was, that God was on his side; and he knew that God had called him. Hence then it was, that with a high and intrepid mind he looked down on all the splendor of the city Nineveh. Hence John does not without reason say, that the victory, by which we overcome the world, proceeds from faith, (1 John 5:4.) Jonah also proves, at the same time, how much he had improved under God's scourges. He had been severely chastised; but we know that most of the unbelieving grow hardened under the rod, and vomit forth their rage against God; Jonah, on the contrary, shows here that chastisement had been useful to him for he was subdued and led to obey God. He went, then, according to the command of Jehovah; that is, nothing else did he regard but to render obedience to God, and to suffer himself to be wholly ruled by him. We hence learn how well God provides for us and for our salvation, when he corrects our perverseness; though sharp may be our chastisements, yet as this benefit follows we know that nothing is better for us than to be humbled under God's hand, as David says in Psalm 119:1. This change then, he went, is to us a remarkable example; and this is what the Lord has ever in view whenever he roughly handles us; for he cannot otherwise subdue either the haughtiness or the rebellion, or the slowness and indolence of our flesh. We must now also take notice how Jonah attained so much strength; it was, because he had found by experience in the bowels of the fish, that even amidst thousand deaths there is enough in God's protection to secure our safety. As then he had by experience known that the issues of death are at the will and in the hand of God, he is not now touched with fear so as to shun God's command, even were the whole world to rise up against him. Hence the more any one has found the kindness of God, the more courageously he ought to proceed in the discharge of his office, and confidently to commit to God his life and his safety, and resolutely to surmount all the perils of the world. He then says, that Nineveh was a great city [43] , even a journey of three days. Some toil much in untying a knot, which at last is no knot at all; for it seems to them strange that one city should be in compass about thirty leagues according to our measure. When they conceive this as being impossible, then they invent some means to avoid the difficulty, -- that no one could visit the whole city so as to go through all the alleys, all the streets, and all the public places, except in three days; nay, they add, that this is not to be understood as though one ran or quickly passed through the city, but as though he walked leisurely and made a stay in public places: but these are mere puerilities. And if we believe profane writers, Nineveh must have been a great city, as Jonah declares here: for they say that its area was about four hundred stadia; and we know what space four hundred stadia include. A stadium is one hundred and twenty-five paces; hence eight stadia make a mile. Now if any one will count he will find that there are twelve miles in a hundred stadia; there will then be in four hundred stadia forty-eight miles. This account well agrees with the testimony of Jonah. And then Diodorus and Herodotus say that there were 1500 towers around the city. Since it was so, it could not certainly be a smaller city than what it is represented here by Jonah. Though these things may seem to exceed what is commonly believed, writers have not yet reported them without some foundation: for however false are found to be many things in Diodorus and Herodotus, yet as to Babylon and Nineveh they could not have dared to say what was untrue; for the first was then standing and known to many; and the ruins of the other were still existing, though it had been for some time destroyed. We shall farther see about the end of the book that this city was large, and so populous, that there were there 120,000 children. If any one receives not this testimony, let him feed on the lies of the devil. But since there were so many children there, what else can we say but that the circumference of the city was very great? But this seems inconsistent with what immediately follows; for Jonah says, that when he entered the city, he performed a journey in the city for one day and preached. The answer is this, -- that as soon as he entered the city, and began to proclaim the command of God, some conversions immediately followed: so Jonah does not mean that he went through the city in one day. He then in the first day converted a part of the city; he afterwards continued to exhort each one to repentance: thus the conversion of the whole city followed; but not in the second or the third day, as it may be easily gathered. Let us now proceed to what remains -- Footnotes: [43] The original is, "And Nineveh was a city great to God" -- l'lhym yr-gdvlh. The remark of Henry is, "So the Hebrew phrase is, meaning no more than as we render it, exceeding great; this honor that language doth to the great God, that great things derive their denomination from him" Though the form of the expression here is different from what we find in other places, when God is taken in this sense, as in Psalm 80:10, 'rzy-'l, cedars of God, that is, tall or great cedars, -- yet there is no other sense that comports with this place. This is the view of Dathius, Drusius, Newcome, and many others. Some render it, great through God, and Grotius seems to have taken it in this sense, for he explains it by "Deo eam augente -- God having increased it." Henderson considers l here in the sense of lphgy, before, and refers to Genesis 10:9. But this has hardly a meaning in this connection. -- Ed.. |
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