<hi type="bold">17. prepared a great fish--</hi>not created specially for this purpose, but appointed in His providence, to which all creatures are subservient. The fish, through a mistranslation of <reference osisRef="Matt.12.40">Mt 12:40</reference>, was formerly supposed to be a whale; there, as here, the original means "a great fish." The whale's neck is too narrow to receive a man. Bochart thinks, the dog-fish, the stomach of which is so large that the body of a man in armor was once found in it [Hierozoicon, 2.5.12]. Others, the shark [Jebb]. The cavity in the whale's throat, large enough, according to Captain Scoresby, to hold a ship's jolly boat full of men. A miracle in any view is needed, and we have no data to speculate further. A "sign" or miracle it is expressly called by our Lord in <reference osisRef="Matt.12.39">Mt 12:39</reference>. Respiration in such a position could only be by miracle. The miraculous interposition was not without a sufficient reason; it was calculated to affect not only Jonah, but also Nineveh and Israel. The life of a prophet was often marked by experiences which made him, through sympathy, best suited for discharging the prophetical function to his hearers and his people. The infinite resources of God in mercy as well as judgment are prefigured in the devourer being transformed into Jonah's preserver. Jonah's condition under punishment, shut out from the outer world, was rendered as much as possible the emblem of death, a present type to Nineveh and Israel, of the death in sin, as his deliverance was of the spiritual resurrection on repentance; as also, a future type of Jesus' literal death for sin, and resurrection by the Spirit of God.

<hi type="bold">three days and three nights--</hi>probably, like the Antitype, Christ, Jonah was cast forth on the land on the third day (<reference osisRef="Matt.12.40">Mt 12:40</reference>); the Hebrew counting the first and third parts of days as whole twenty-four hour days. <chapter eID="Jonah.1"/>

17. prepared a great fish-- not created specially for this purpose, but appointed in His providence, to which all creatures are subservient. The fish, through a mistranslation of Mt 12:40, was formerly supposed to be a whale; there, as here, the original means "a great fish." The whale's neck is too narrow to receive a man. Bochart thinks, the dog-fish, the stomach of which is so large that the body of a man in armor was once found in it [Hierozoicon, 2.5.12]. Others, the shark [Jebb]. The cavity in the whale's throat, large enough, according to Captain Scoresby, to hold a ship's jolly boat full of men. A miracle in any view is needed, and we have no data to speculate further. A "sign" or miracle it is expressly called by our Lord in Mt 12:39. Respiration in such a position could only be by miracle. The miraculous interposition was not without a sufficient reason; it was calculated to affect not only Jonah, but also Nineveh and Israel. The life of a prophet was often marked by experiences which made him, through sympathy, best suited for discharging the prophetical function to his hearers and his people. The infinite resources of God in mercy as well as judgment are prefigured in the devourer being transformed into Jonah's preserver. Jonah's condition under punishment, shut out from the outer world, was rendered as much as possible the emblem of death, a present type to Nineveh and Israel, of the death in sin, as his deliverance was of the spiritual resurrection on repentance; as also, a future type of Jesus' literal death for sin, and resurrection by the Spirit of God. three days and three nights-- probably, like the Antitype, Christ, Jonah was cast forth on the land on the third day (Mt 12:40); the Hebrew counting the first and third parts of days as whole twenty-four hour days.


<title type="x-s2">CHAPTER 2</title> <title type="x-s3"><reference osisRef="Jonah.2.1-Jonah.2.10">Jon 2:1-10</reference>. Jonah's Prayer of Faith and Deliverance.</title>

<hi type="bold">1. his God--</hi>"his" still, though Jonah had fled from Him. Faith enables Jonah now to feel this; just as the returning prodigal says of the Father, from whom he had wandered, "I will arise and go to my Father" (<reference osisRef="Luke.15.18">Lu 15:18</reference>).

<hi type="bold">out of the fish's belly--</hi>Every place may serve as an oratory. No place is amiss for prayer. Others translate, "when (delivered) out of the fish's belly." English Version is better.

CHAPTER 2 Jon 2:1-10. Jonah's Prayer of Faith and Deliverance. 1. his God-- "his" still, though Jonah had fled from Him. Faith enables Jonah now to feel this; just as the returning prodigal says of the Father, from whom he had wandered, "I will arise and go to my Father" (Lu 15:18). out of the fish's belly-- Every place may serve as an oratory. No place is amiss for prayer. Others translate, "when (delivered) out of the fish's belly." English Version is better.


2. His prayer is partly descriptive and precatory, partly eucharistical. Jonah incorporates with his own language inspired utterances familiar to the Church long before in <reference osisRef="Jonah.2.2">Jon 2:2</reference>, <reference osisRef="Ps.120.1">Psa 120:1</reference>; in <reference osisRef="Jonah.2.3">Jon 2:3</reference>, <reference osisRef="Ps.42.7">Psa 42:7</reference>; in <reference osisRef="Jonah.2.4">Jon 2:4</reference>, <reference osisRef="Ps.31.22">Psa 31:22</reference>; in <reference osisRef="Jonah.2.5">Jon 2:5</reference>, <reference osisRef="Ps.69.1">Psa 69:1</reference>; in <reference osisRef="Jonah.2.7">Jon 2:7</reference>, <reference osisRef="Ps.142.3">Psa 142:3</reference>; <reference osisRef="Ps.18.6">18:6</reference>; in <reference osisRef="Jonah.2.8">Jon 2:8</reference>, <reference osisRef="Ps.31.6">Psa 31:6</reference>; in <reference osisRef="Jonah.2.9">Jon 2:9</reference>, <reference osisRef="Ps.116.17">Psa 116:17</reference>, <reference osisRef="Ps.116.18">18</reference>, and 3:8. Jonah, an inspired man, thus attests both the antiquity and inspiration of the Psalms. It marks the spirit of faith, that Jonah identifies himself with the saints of old, appropriating their experiences as recorded in the Word of God (<reference osisRef="Ps.119.50">Psa 119:50</reference>). Affliction opens up the mine of Scripture, before seen only on the surface.

<hi type="bold">out of the belly of hell--</hi>Sheol, the unseen world, which the belly of the fish resembled.

2. His prayer is partly descriptive and precatory, partly eucharistical. Jonah incorporates with his own language inspired utterances familiar to the Church long before in Jon 2:2, Psa 120:1; in Jon 2:3, Psa 42:7; in Jon 2:4, Psa 31:22; in Jon 2:5, Psa 69:1; in Jon 2:7, Psa 142:3; 18:6; in Jon 2:8, Psa 31:6; in Jon 2:9, Psa 116:17, 18, and 3:8. Jonah, an inspired man, thus attests both the antiquity and inspiration of the Psalms. It marks the spirit of faith, that Jonah identifies himself with the saints of old, appropriating their experiences as recorded in the Word of God (Psa 119:50). Affliction opens up the mine of Scripture, before seen only on the surface. out of the belly of hell-- Sheol, the unseen world, which the belly of the fish resembled.


<hi type="bold">3. thou hadst cast ... thy billows ... thy waves--</hi>Jonah recognizes the source whence his sufferings came. It was no mere chance, but the hand of God which sent them. Compare Job's similar recognition of God's hand in calamities, <reference osisRef="Job.1.21">Job 1:21</reference>; 2:10; and David's, <reference osisRef="2Sam.16.5-2Sam.16.11">2Sa 16:5-11</reference>.

3. thou hadst cast... thy billows... thy waves-- Jonah recognizes the source whence his sufferings came. It was no mere chance, but the hand of God which sent them. Compare Job's similar recognition of God's hand in calamities, Job 1:21; 2:10; and David's, 2Sa 16:5-11.


<hi type="bold">4. cast out from thy sight--</hi>that is, from Thy favorable regard. A just retribution on one who had fled "from the presence of the Lord" (<reference osisRef="Jonah.1.3">Jon 1:3</reference>). Now that he has got his desire, he feels it to be his bitterest sorrow to be deprived of God's presence, which once he regarded as a burden, and from which he desired to escape. He had turned his back on God; so God turned His back on him, making his sin his punishment.

<hi type="bold">toward thy holy temple--</hi>In the confidence of faith he anticipates yet to see the temple at Jerusalem, the appointed place of worship (<reference osisRef="1Kgs.8.38">1Ki 8:38</reference>), and there to render thanksgiving [Henderson]. Rather, I think, "Though cast out of Thy sight, I will still with the eye of faith once more look in prayer towards Thy temple at Jerusalem, whither, as Thy earthly throne, Thou hast desired Thy worshippers to direct their prayers."

4. cast out from thy sight-- that is, from Thy favorable regard. A just retribution on one who had fled "from the presence of the Lord" (Jon 1:3). Now that he has got his desire, he feels it to be his bitterest sorrow to be deprived of God's presence, which once he regarded as a burden, and from which he desired to escape. He had turned his back on God; so God turned His back on him, making his sin his punishment. toward thy holy temple-- In the confidence of faith he anticipates yet to see the temple at Jerusalem, the appointed place of worship (1Ki 8:38), and there to render thanksgiving [Henderson]. Rather, I think, "Though cast out of Thy sight, I will still with the eye of faith once more look in prayer towards Thy temple at Jerusalem, whither, as Thy earthly throne, Thou hast desired Thy worshippers to direct their prayers."


<hi type="bold">5. even to the soul--</hi>that is, threatening to extinguish the animal life.

<hi type="bold">weeds--</hi>He felt as if the seaweeds through which he was dragged were wrapped about his head.

5. even to the soul-- that is, threatening to extinguish the animal life. weeds-- He felt as if the seaweeds through which he was dragged were wrapped about his head.


<hi type="bold">6. bottoms of ... mountains--</hi>their extremities where they terminate in the hidden depths of the sea. Compare <reference osisRef="Ps.18.7">Psa 18:7</reference>, "the foundations of the hills" (<reference osisRef="Ps.18.15">Psa 18:15</reference>).

<hi type="bold">earth with her bars was about me--</hi>Earth, the land of the living, is (not "was") shut against me.

<hi type="bold">for ever--</hi>so far as any effort of mine can deliver me.

<hi type="bold">yet hast thou brought up my life from corruption--</hi>rather, "Thou bringest ... from the pit" [Maurer]. As in the previous clauses he expresses the hopelessness of his state, so in this, his sure hope of deliverance through Jehovah's infinite resources. "Against hope he believes in hope," and speaks as if the deliverance were actually being accomplished. Hezekiah seems to have incorporated Jonah's very words in his prayer (<reference osisRef="Isa.38.17">Is 38:17</reference>), just as Jonah appropriated the language of the Psalms.

6. bottoms of... mountains-- their extremities where they terminate in the hidden depths of the sea. Compare Psa 18:7, "the foundations of the hills" (Psa 18:15). earth with her bars was about me-- Earth, the land of the living, is (not "was") shut against me. for ever-- so far as any effort of mine can deliver me. yet hast thou brought up my life from corruption-- rather, "Thou bringest... from the pit" [Maurer]. As in the previous clauses he expresses the hopelessness of his state, so in this, his sure hope of deliverance through Jehovah's infinite resources. "Against hope he believes in hope," and speaks as if the deliverance were actually being accomplished. Hezekiah seems to have incorporated Jonah's very words in his prayer (Is 38:17), just as Jonah appropriated the language of the Psalms.


<hi type="bold">7. soul fainted ... I remembered the Lord--</hi>beautifully exemplifying the triumph of spirit over flesh, of faith over sense (<reference osisRef="Ps.73.26">Psa 73:26</reference>; <reference osisRef="Ps.42.6">42:6</reference>). For a time troubles shut out hope; but faith revived when Jonah "remembered the Lord," what a gracious God He is, and how now He still preserves his life and consciousness in his dark prison-house.

<hi type="bold">into thine holy temple--</hi>the temple at Jerusalem (<reference osisRef="Jonah.2.4">Jon 2:4</reference>). As there he looks in believing prayer towards it, so here he regards his prayer as already heard.

7. soul fainted... I remembered the Lord-- beautifully exemplifying the triumph of spirit over flesh, of faith over sense (Psa 73:26; 42:6). For a time troubles shut out hope; but faith revived when Jonah "remembered the Lord," what a gracious God He is, and how now He still preserves his life and consciousness in his dark prison-house. into thine holy temple-- the temple at Jerusalem (Jon 2:4). As there he looks in believing prayer towards it, so here he regards his prayer as already heard.


<hi type="bold">8. observe lying vanities--</hi>regard or reverence idols, powerless to save (<reference osisRef="Ps.31.6">Psa 31:6</reference>).

<hi type="bold">mercy--</hi>Jehovah, the very idea of whom is identified now in Jonah's mind with mercy and loving-kindness. As the Psalmist (<reference osisRef="Ps.144.2">Psa 144:2</reference>) styles Him, "my goodness"; God who is to me all beneficence. Compare <reference osisRef="Ps.59.17">Psa 59:17</reference>, "the God of my mercy," literally, "my kindness-God." Jonah had "forsaken His own mercy," God, to flee to heathen lands where "lying vanities" (idols) were worshipped. But now, taught by his own preservation in conscious life in the fish's belly, and by the inability of the mariners' idols to lull the storm (<reference osisRef="Jonah.1.5">Jon 1:5</reference>), estrangement from God seems estrangement from his own happiness (<reference osisRef="Jer.2.13">Jr 2:13</reference>; 17:13). Prayer has been restrained in Jonah's case, so that he was "fast asleep" in the midst of danger, heretofore; but now prayer is the sure sign of his return to God.

8. observe lying vanities-- regard or reverence idols, powerless to save (Psa 31:6). mercy-- Jehovah, the very idea of whom is identified now in Jonah's mind with mercy and loving-kindness. As the Psalmist (Psa 144:2) styles Him, "my goodness"; God who is to me all beneficence. Compare Psa 59:17, "the God of my mercy," literally, "my kindness-God." Jonah had "forsaken His own mercy," God, to flee to heathen lands where "lying vanities" (idols) were worshipped. But now, taught by his own preservation in conscious life in the fish's belly, and by the inability of the mariners' idols to lull the storm (Jon 1:5), estrangement from God seems estrangement from his own happiness (Jr 2:13; 17:13). Prayer has been restrained in Jonah's case, so that he was "fast asleep" in the midst of danger, heretofore; but now prayer is the sure sign of his return to God.


<hi type="bold">9. I will sacrifice ... thanksgiving--</hi>In the believing anticipation of sure deliverance, he offers thanksgivings already. So Jehoshaphat (<reference osisRef="2Chr.20.21">2Ch 20:21</reference>) appointed singers to praise the Lord in front of the army before the battle with Moab and Ammon, as if the victory was already gained. God honors such confidence in Him. There is also herein a mark of sanctified affliction, that he vows amendment and thankful obedience (<reference osisRef="Ps.119.67">Psa 119:67</reference>).

9. I will sacrifice... thanksgiving-- In the believing anticipation of sure deliverance, he offers thanksgivings already. So Jehoshaphat (2Ch 20:21) appointed singers to praise the Lord in front of the army before the battle with Moab and Ammon, as if the victory was already gained. God honors such confidence in Him. There is also herein a mark of sanctified affliction, that he vows amendment and thankful obedience (Psa 119:67).


<hi type="bold">10. upon the dry land--</hi>probably on the coast of Palestine. <chapter eID="Jonah.2"/>

10. upon the dry land-- probably on the coast of Palestine.


<title type="x-s2">CHAPTER 3</title> <title type="x-s3"><reference osisRef="Jonah.3.1-Jonah.3.10">Jon 3:1-10</reference>. Jonah's Second Commission to Nineveh: The Ninevites Repent of Their Evil Way: So God Repents of the Evil Threatened.</title>

<hi type="bold">2. preach ... the preaching--</hi>literally, "proclaim the proclamation." On the former occasion the specific object of his commission to Nineveh was declared; here it is indeterminate. This is to show how freely he yields himself, in the spirit of unconditional obedience, to speak whatever God may please.

CHAPTER 3 Jon 3:1-10. Jonah's Second Commission to Nineveh: The Ninevites Repent of Their Evil Way: So God Repents of the Evil Threatened. 2. preach... the preaching-- literally, "proclaim the proclamation." On the former occasion the specific object of his commission to Nineveh was declared; here it is indeterminate. This is to show how freely he yields himself, in the spirit of unconditional obedience, to speak whatever God may please.


<hi type="bold">3. arose and went--</hi>like the son who was at first disobedient to the father's command, "Go work in my vineyard," but who afterwards "repented and went" (<reference osisRef="Matt.21.28">Mt 21:28</reference>, <reference osisRef="Matt.21.29">29</reference>). Jonah was thus the fittest instrument for proclaiming judgment, and yet hope of mercy on repentance to Nineveh, being himself a living exemplification of both--judgment in his entombment in the fish, mercy on repentance in his deliverance. Israel professing to obey, but not obeying, and so doomed to exile in the same Nineveh, answers to the son who said, "I go, sir, and went not." In <reference osisRef="Luke.11.30">Lu 11:30</reference> it is said that Jonas was not only a sign to the men in Christ's time, but also "unto the Ninevites." On the latter occasion (<reference osisRef="Matt.16.1-Matt.16.4">Mt 16:1-4</reference>) when the Pharisees and Sadducees tempted Him, asking a sign from heaven, He answered, "No sign shall be given, but the sign of the prophet Jonas," <reference osisRef="Matt.12.39">Mt 12:39</reference>. Thus the sign had a twofold aspect, a direct bearing on the Ninevites, an indirect bearing on the Jews in Christ's time. To the Ninevites he was not merely a prophet, but himself a wonder in the earth, as one who had tasted of death, and yet had not seen corruption, but had now returned to witness among them for God. If the Ninevites had indulged in a captious spirit, they never would have inquired and so known Jonah's wonderful history; but being humbled by God's awful message, they learned from Jonah himself that it was the previous concealing in his bosom of the same message of their own doom that caused him to be entombed as an outcast from the living. Thus he was a "sign" to them of wrath on the one hand, and, on the other, of mercy. Guilty Jonah saved from the jaws of death gives a ray of hope to guilty Nineveh. Thus God, who brings good from evil, made Jonah in his fall, punishment, and restoration, a sign (an embodied lesson or living symbol) through which the Ninevites were roused to hear and repent, as they would not have been likely to do, had he gone on the first commission before his living entombment and resurrection. To do evil that good may come, is a policy which can only come from Satan; but from evil already done to extract an instrument against the kingdom of darkness, is a triumphant display of the grace and wisdom of God. To the Pharisees in Christ's time, who, not content with the many signs exhibited by Him, still demanded a sign from heaven, He gave a sign in the opposite quarter, namely, Jonah, who came "out of the belly of hell" (the unseen region). They looked for a Messiah gloriously coming in the clouds of heaven; the Messiah, on the contrary, is to pass through a like, though a deeper, humiliation than Jonah; He is to lie "in the heart of the earth." Jonah and his Antitype alike appeared low and friendless among their hearers; both victims to death for God's wrath against sin, both preaching repentance. Repentance derives all its efficacy from the death of Christ, just as Jonah's message derived its weight with the Ninevites from his entombment. The Jews stumbled at Christ's death, the very fact which ought to have led them to Him, as Jonah's entombment attracted the Ninevites to his message. As Jonah's restoration gave hope of God's placability to Nineveh, so Christ's resurrection assures us God is fully reconciled to man by Christ's death. But Jonah's entombment only had the effect of a moral suasive; Christ's death is an efficacious instrument of reconciliation between God and man [Fairbairn].

<hi type="bold">Nineveh was an exceeding great city--</hi>literally, "great to God," that is, before God. All greatness was in the Hebrew mind associated with God; hence arose the idiom (compare "great mountains," Margin, "mountains of God," <reference osisRef="Ps.36.6">Psa 36:6</reference>; "goodly cedars," Margin, "cedars of God," <reference osisRef="Ps.80.10">Psa 80:10</reference>; "a mighty hunter before the Lord," <reference osisRef="Gen.10.9">Ge 10:9</reference>).

<hi type="bold">three days' journey--</hi>that is, about sixty miles, allowing about twenty miles for a day's journey. Jonah's statement is confirmed by heathen writers, who describe Nineveh as four hundred eighty stadia in circumference [Diodorus Siculus, 2.3]. Herodotus defines a day's journey to be one hundred fifty stadia; so three days' journey will not be much below Diodorus' estimate. The parallelogram in Central Assyria covered with remains of buildings has Khorsabad northeast; Koyunjik and Nebbi Yunus near the Tigris, northwest; Nimroud, between the Tigris and the Zab, southwest; and Karamless, at a distance inward from the Zab, southeast. From Koyunjik to Nimroud is about eighteen miles; from Khorsabad to Karamless, the same; from Koyunjik to Khorsabad, thirteen or fourteen miles; from Nimroud to Karamless, fourteen miles. The length thus was greater than the breadth; compare <reference osisRef="Jonah.3.4">Jon 3:4</reference>, "a day's journey," which is confirmed by heathen writers and by modern measurements. The walls were a hundred feet high, and broad enough to allow three chariots abreast, and had moreover fifteen hundred lofty towers. The space between, including large parks and arable ground, as well as houses, was Nineveh in its full extent. The oldest palaces are at Nimroud, which was probably the original site. Layard latterly has thought that the name Nineveh belonged originally to Koyunjik, rather than to Nimroud. Jonah (<reference osisRef="Jonah.4.11">Jon 4:11</reference>) mentions the children as numbering one hundred twenty thousand, which would give about a million to the whole population. Existing ruins show that Nineveh acquired its greatest extent under the kings of the second dynasty, that is, the kings mentioned in Scripture; it was then that Jonah visited it, and the reports of its magnificence were carried to the west [Layard].

3. arose and went-- like the son who was at first disobedient to the father's command, "Go work in my vineyard," but who afterwards "repented and went" (Mt 21:28, 29). Jonah was thus the fittest instrument for proclaiming judgment, and yet hope of mercy on repentance to Nineveh, being himself a living exemplification of both--judgment in his entombment in the fish, mercy on repentance in his deliverance. Israel professing to obey, but not obeying, and so doomed to exile in the same Nineveh, answers to the son who said, "I go, sir, and went not." In Lu 11:30 it is said that Jonas was not only a sign to the men in Christ's time, but also "unto the Ninevites." On the latter occasion (Mt 16:1-4) when the Pharisees and Sadducees tempted Him, asking a sign from heaven, He answered, "No sign shall be given, but the sign of the prophet Jonas," Mt 12:39. Thus the sign had a twofold aspect, a direct bearing on the Ninevites, an indirect bearing on the Jews in Christ's time. To the Ninevites he was not merely a prophet, but himself a wonder in the earth, as one who had tasted of death, and yet had not seen corruption, but had now returned to witness among them for God. If the Ninevites had indulged in a captious spirit, they never would have inquired and so known Jonah's wonderful history; but being humbled by God's awful message, they learned from Jonah himself that it was the previous concealing in his bosom of the same message of their own doom that caused him to be entombed as an outcast from the living. Thus he was a "sign" to them of wrath on the one hand, and, on the other, of mercy. Guilty Jonah saved from the jaws of death gives a ray of hope to guilty Nineveh. Thus God, who brings good from evil, made Jonah in his fall, punishment, and restoration, a sign (an embodied lesson or living symbol) through which the Ninevites were roused to hear and repent, as they would not have been likely to do, had he gone on the first commission before his living entombment and resurrection. To do evil that good may come, is a policy which can only come from Satan; but from evil already done to extract an instrument against the kingdom of darkness, is a triumphant display of the grace and wisdom of God. To the Pharisees in Christ's time, who, not content with the many signs exhibited by Him, still demanded a sign from heaven, He gave a sign in the opposite quarter, namely, Jonah, who came "out of the belly of hell" (the unseen region). They looked for a Messiah gloriously coming in the clouds of heaven; the Messiah, on the contrary, is to pass through a like, though a deeper, humiliation than Jonah; He is to lie "in the heart of the earth." Jonah and his Antitype alike appeared low and friendless among their hearers; both victims to death for God's wrath against sin, both preaching repentance. Repentance derives all its efficacy from the death of Christ, just as Jonah's message derived its weight with the Ninevites from his entombment. The Jews stumbled at Christ's death, the very fact which ought to have led them to Him, as Jonah's entombment attracted the Ninevites to his message. As Jonah's restoration gave hope of God's placability to Nineveh, so Christ's resurrection assures us God is fully reconciled to man by Christ's death. But Jonah's entombment only had the effect of a moral suasive; Christ's death is an efficacious instrument of reconciliation between God and man [Fairbairn]. Nineveh was an exceeding great city-- literally, "great to God," that is, before God. All greatness was in the Hebrew mind associated with God; hence arose the idiom (compare "great mountains," Margin, "mountains of God," Psa 36:6; "goodly cedars," Margin, "cedars of God," Psa 80:10; "a mighty hunter before the Lord," Ge 10:9). three days' journey-- that is, about sixty miles, allowing about twenty miles for a day's journey. Jonah's statement is confirmed by heathen writers, who describe Nineveh as four hundred eighty stadia in circumference [Diodorus Siculus, 2.3]. Herodotus defines a day's journey to be one hundred fifty stadia; so three days' journey will not be much below Diodorus' estimate. The parallelogram in Central Assyria covered with remains of buildings has Khorsabad northeast; Koyunjik and Nebbi Yunus near the Tigris, northwest; Nimroud, between the Tigris and the Zab, southwest; and Karamless, at a distance inward from the Zab, southeast. From Koyunjik to Nimroud is about eighteen miles; from Khorsabad to Karamless, the same; from Koyunjik to Khorsabad, thirteen or fourteen miles; from Nimroud to Karamless, fourteen miles. The length thus was greater than the breadth; compare Jon 3:4, "a day's journey," which is confirmed by heathen writers and by modern measurements. The walls were a hundred feet high, and broad enough to allow three chariots abreast, and had moreover fifteen hundred lofty towers. The space between, including large parks and arable ground, as well as houses, was Nineveh in its full extent. The oldest palaces are at Nimroud, which was probably the original site. Layard latterly has thought that the name Nineveh belonged originally to Koyunjik, rather than to Nimroud. Jonah (Jon 4:11) mentions the children as numbering one hundred twenty thousand, which would give about a million to the whole population. Existing ruins show that Nineveh acquired its greatest extent under the kings of the second dynasty, that is, the kings mentioned in Scripture; it was then that Jonah visited it, and the reports of its magnificence were carried to the west [Layard].


<hi type="bold">4. a day's journey--</hi>not going straight forward without stopping: for the city was but eighteen miles in length; but stopping in his progress from time to time to announce his message to the crowds gathering about him.

<hi type="bold">Yet forty days, and Nineveh shall be overthrown--</hi>The commission, given indefinitely at his setting out, assumes now on his arrival a definite form, and that severer than before. It is no longer a cry against the sins of Nineveh, but an announcement of its ruin in forty days. This number is in Scripture associated often with humiliation. It was forty days that Moses, Elijah, and Christ fasted. Forty years elapsed from the beginning of Christ's ministry (the antitype of Jonah's) to the destruction of Jerusalem. The more definite form of the denunciation implies that Nineveh has now almost filled up the measure of her guilt. The change in the form which the Ninevites would hear from Jonah on anxious inquiry into his history, would alarm them the more, as implying the increasing nearness and certainty of their doom, and would at the same time reprove Jonah for his previous guilt in delaying to warn them. The very solitariness of the one message announced by the stranger thus suddenly appearing among them, would impress them with the more awe. Learning from him, that so far from lightly prophesying evil against them, he had shrunk from announcing a less severe denunciation, and therefore had been cast into the deep and only saved by miracle, they felt how imminent was their peril, threatened as they now were by a prophet whose fortunes were so closely bound up with theirs. In Noah's days one hundred twenty years of warning were given to men, yet they repented not till the flood came, and it was too late. But in the case of Nineveh, God granted a double mercy: first, that its people should repent immediately after threatening; second, that pardon should immediately follow their repentance.

4. a day's journey-- not going straight forward without stopping: for the city was but eighteen miles in length; but stopping in his progress from time to time to announce his message to the crowds gathering about him. Yet forty days, and Nineveh shall be overthrown-- The commission, given indefinitely at his setting out, assumes now on his arrival a definite form, and that severer than before. It is no longer a cry against the sins of Nineveh, but an announcement of its ruin in forty days. This number is in Scripture associated often with humiliation. It was forty days that Moses, Elijah, and Christ fasted. Forty years elapsed from the beginning of Christ's ministry (the antitype of Jonah's) to the destruction of Jerusalem. The more definite form of the denunciation implies that Nineveh has now almost filled up the measure of her guilt. The change in the form which the Ninevites would hear from Jonah on anxious inquiry into his history, would alarm them the more, as implying the increasing nearness and certainty of their doom, and would at the same time reprove Jonah for his previous guilt in delaying to warn them. The very solitariness of the one message announced by the stranger thus suddenly appearing among them, would impress them with the more awe. Learning from him, that so far from lightly prophesying evil against them, he had shrunk from announcing a less severe denunciation, and therefore had been cast into the deep and only saved by miracle, they felt how imminent was their peril, threatened as they now were by a prophet whose fortunes were so closely bound up with theirs. In Noah's days one hundred twenty years of warning were given to men, yet they repented not till the flood came, and it was too late. But in the case of Nineveh, God granted a double mercy: first, that its people should repent immediately after threatening; second, that pardon should immediately follow their repentance.


<hi type="bold">5. believed God--</hi>gave credit to Jonah's message from God; thus recognizing Jehovah as the true God.

<hi type="bold">fast ... sackcloth--</hi>In the East outward actions are often used as symbolical expressions of inward feelings. So fasting and clothing in sackcloth were customary in humiliation. Compare in Ahab's case, parallel to that of Nineveh, both receiving a respite on penitence (<reference osisRef="1Kgs.21.27">1Ki 21:27</reference>; <reference osisRef="1Kgs.20.31">20:31</reference>, <reference osisRef="1Kgs.20.32">32</reference>; <reference osisRef="Joel.1.13">Joe 1:13</reference>).

<hi type="bold">from the greatest ... to the least--</hi>The penitence was not partial, but pervading all classes.

5. believed God-- gave credit to Jonah's message from God; thus recognizing Jehovah as the true God. fast... sackcloth-- In the East outward actions are often used as symbolical expressions of inward feelings. So fasting and clothing in sackcloth were customary in humiliation. Compare in Ahab's case, parallel to that of Nineveh, both receiving a respite on penitence (1Ki 21:27; 20:31, 32; Joe 1:13). from the greatest... to the least-- The penitence was not partial, but pervading all classes.


<hi type="bold">6. in ashes--</hi>emblem of the deepest humiliation (<reference osisRef="Job.2.8">Job 2:8</reference>; <reference osisRef="Ezek.27.30">Eze 27:30</reference>).

6. in ashes-- emblem of the deepest humiliation (Job 2:8; Eze 27:30).


<hi type="bold">7. neither ... beast ... taste any thing--</hi>The brute creatures share in the evil effects of man's sin (<reference osisRef="Jonah.4.11">Jon 4:11</reference>; <reference osisRef="Rom.8.20">Ro 8:20</reference>, <reference osisRef="Rom.8.22">22</reference>); so they here according to Eastern custom, are made to share in man's outward indications of humiliation. "When the Persian general Masistias was slain, the horses and mules of the Persians were shorn, as well as themselves" [Newcome from Plutarch; also Herodotus, 9.24].

7. neither... beast... taste any thing-- The brute creatures share in the evil effects of man's sin (Jon 4:11; Ro 8:20, 22); so they here according to Eastern custom, are made to share in man's outward indications of humiliation. "When the Persian general Masistias was slain, the horses and mules of the Persians were shorn, as well as themselves" [Newcome from Plutarch; also Herodotus, 9.24].


<hi type="bold">8. cry ... turn--</hi>Prayer without reformation is a mockery of God (<reference osisRef="Ps.66.18">Psa 66:18</reference>; <reference osisRef="Isa.58.6">Is 58:6</reference>). Prayer, on the other hand, must precede true reformation, as we cannot turn to God from our evil way unless God first turns us (<reference osisRef="Jer.31.18">Jr 31:18</reference>, <reference osisRef="Jer.31.19">19</reference>).

8. cry... turn-- Prayer without reformation is a mockery of God (Psa 66:18; Is 58:6). Prayer, on the other hand, must precede true reformation, as we cannot turn to God from our evil way unless God first turns us (Jr 31:18, 19).


<hi type="bold">9. Who can tell--</hi>(Compare <reference osisRef="Joel.2.14">Joe 2:14</reference>). Their acting on a vague possibility of God's mercy, without any special ground of encouragement, is the more remarkable instance of faith, as they had to break through long-rooted prejudices in giving up idols to seek Jehovah at all. The only ground which their ready faith rested on, was the fact of God sending one to warn them, instead of destroying them at once; this suggested the thought of a possibility of pardon. Hence they are cited by Christ as about to condemn in the judgment those who, with much greater light and privileges, yet repent not (<reference osisRef="Matt.12.41">Mt 12:41</reference>).

9. Who can tell-- (Compare Joe 2:14). Their acting on a vague possibility of God's mercy, without any special ground of encouragement, is the more remarkable instance of faith, as they had to break through long-rooted prejudices in giving up idols to seek Jehovah at all. The only ground which their ready faith rested on, was the fact of God sending one to warn them, instead of destroying them at once; this suggested the thought of a possibility of pardon. Hence they are cited by Christ as about to condemn in the judgment those who, with much greater light and privileges, yet repent not (Mt 12:41).


<hi type="bold">10. God repented of the evil--</hi>When the message was sent to them, they were so ripe for judgment that a purpose of destruction to take effect in forty days was the only word God's righteous abhorrence of sin admitted of as to them. But when they repented, the position in which they stood towards God's righteousness was altered. So God's mode of dealing with them must alter accordingly, if God is not to be inconsistent with His own immutable character of dealing with men according to their works and state of heart, taking vengeance at last on the hardened impenitent, and delighting to show mercy on the penitent. Compare Abraham's reasoning, <reference osisRef="Gen.18.25">Ge 18:25</reference>; <reference osisRef="Ezek.18.21-Ezek.18.25">Eze 18:21-25</reference>; <reference osisRef="Jer.18.7-Jer.18.10">Jr 18:7-10</reference>. What was really a change in them and in God's corresponding dealings is, in condescension to human conceptions, represented as a change in God (compare <reference osisRef="Exod.32.14">Ex 32:14</reference>), who, in His essential righteousness and mercy, changeth not (<reference osisRef="Num.23.19">Nu 23:19</reference>; <reference osisRef="1Sam.15.29">1Sa 15:29</reference>; Mal 3:6; <reference osisRef="Jas.1.17">Jas 1:17</reference>). The reason why the announcement of destruction was made absolute, and not dependent on Nineveh's continued impenitence, was that this form was the only one calculated to rouse them; and at the same time it was a truthful representation of God's purpose towards Nineveh under its existing state, and of Nineveh's due. When that state ceased, a new relation of Nineveh to God, not contemplated in the message, came in, and room was made for the word to take effect, "the curse causeless shall not come" [Fairbairn]. Prophecy is not merely for the sake of proving God's omniscience by the verification of predictions of the future, but is mainly designed to vindicate God's justice and mercy in dealing with the impenitent and penitent respectively (<reference osisRef="Rom.11.22">Ro 11:22</reference>). The Bible ever assigns the first place to the eternal principles of righteousness, rooted in the character of God, subordinating to them all divine arrangements. God's sparing Nineveh, when in the jaws of destruction, on the first dawn of repentance encourages the timid penitent, and shows beforehand that Israel's doom, soon after accomplished, is to be ascribed, not to unwillingness to forgive on God's part, but to their own obstinate impenitence. <chapter eID="Jonah.3"/>

10. God repented of the evil-- When the message was sent to them, they were so ripe for judgment that a purpose of destruction to take effect in forty days was the only word God's righteous abhorrence of sin admitted of as to them. But when they repented, the position in which they stood towards God's righteousness was altered. So God's mode of dealing with them must alter accordingly, if God is not to be inconsistent with His own immutable character of dealing with men according to their works and state of heart, taking vengeance at last on the hardened impenitent, and delighting to show mercy on the penitent. Compare Abraham's reasoning, Ge 18:25; Eze 18:21-25; Jr 18:7-10. What was really a change in them and in God's corresponding dealings is, in condescension to human conceptions, represented as a change in God (compare Ex 32:14), who, in His essential righteousness and mercy, changeth not (Nu 23:19; 1Sa 15:29; Mal 3:6; Jas 1:17). The reason why the announcement of destruction was made absolute, and not dependent on Nineveh's continued impenitence, was that this form was the only one calculated to rouse them; and at the same time it was a truthful representation of God's purpose towards Nineveh under its existing state, and of Nineveh's due. When that state ceased, a new relation of Nineveh to God, not contemplated in the message, came in, and room was made for the word to take effect, "the curse causeless shall not come" [Fairbairn]. Prophecy is not merely for the sake of proving God's omniscience by the verification of predictions of the future, but is mainly designed to vindicate God's justice and mercy in dealing with the impenitent and penitent respectively (Ro 11:22). The Bible ever assigns the first place to the eternal principles of righteousness, rooted in the character of God, subordinating to them all divine arrangements. God's sparing Nineveh, when in the jaws of destruction, on the first dawn of repentance encourages the timid penitent, and shows beforehand that Israel's doom, soon after accomplished, is to be ascribed, not to unwillingness to forgive on God's part, but to their own obstinate impenitence.


<title type="x-s2">CHAPTER 4</title> <title type="x-s3"><reference osisRef="Jonah.4.1-Jonah.4.11">Jon 4:1-11</reference>. Jonah Frets at God's Mercy to Nineveh: Is Reproved by the Type of a Gourd.</title>

<hi type="bold">1. angry--</hi>literally, "hot," probably, with grief or vexation, rather than anger [Fairbairn]. How sad the contrast between God's feeling on the repentance of Nineveh towards Him, and Jonah's feeling on the repentance of God towards Nineveh. Strange in one who was himself a monument of mercy on his repentance! We all, like him, need the lesson taught in the parable of the unforgiving, though forgiven, debtor (<reference osisRef="Matt.18.23-Matt.18.35">Mt 18:23-35</reference>). Jonah was grieved because Nineveh's preservation, after his denunciation, made him seem a false prophet [Calvin]. But it would make Jonah a demon, not a man, to have preferred the destruction of six hundred thousand men rather than that his prophecy should be set aside through God's mercy triumphing over judgment. And God in that case would have severely chastised, whereas he only expostulates mildly with him, and by a mode of dealing, at once gentle and condescending, tries to show him his error. Moreover, Jonah himself, in apologizing for his vexation, does not mention the failure of his prediction as the cause: but solely the thought of God's slowness to anger. This was what led him to flee to Tarshish at his first commission; not the likelihood then of his prediction being falsified; for in fact his commission then was not to foretell Nineveh's downfall, but simply to "cry against" Nineveh's "wickedness" as having "come up before God." Jonah could hardly have been so vexed for the letter of his prediction failing, when the end of his commission had virtually been gained in leading Nineveh to repentance. This then cannot have been regarded by Jonah as the ultimate end of his commission. If Nineveh had been the prominent object with him, he would have rejoiced at the result of his mission. But Israel was the prominent aim of Jonah, as a prophet of the elect people. Probably then he regarded the destruction of Nineveh as fitted to be an example of God's judgment at last suspending His long forbearance so as to startle Israel from its desperate degeneracy, heightened by its new prosperity under Jeroboam II at that very time, in a way that all other means had failed to do. Jonah, despairing of anything effectual being done for God in Israel, unless there were first given a striking example of severity, thought when he proclaimed the downfall of Nineveh in forty days, that now at last God is about to give such an example; so when this means of awakening Israel was set aside by God's mercy on Nineveh's repentance, he was bitterly disappointed, not from pride or mercilessness, but from hopelessness as to anything being possible for the reformation of Israel, now that his cherished hope is baffled. But God's plan was to teach Israel, by the example of Nineveh, how inexcusable is their own impenitence, and how inevitable their ruin if they persevere. Repenting Nineveh has proved herself more worthy of God's favor than apostate Israel; the children of the covenant have not only fallen down to, but actually below, the level of a heathen people; Israel, therefore, must go down, and the heathen rise above her. Jonah did not know the important lessons of hope to the penitent, and condemnation to those amidst outward privileges impenitent, which Nineveh's preservation on repentance was to have for aftertimes, and to all ages. He could not foresee that Messiah Himself was thus to apply that history. A lesson to us that if we could in any particular alter the plan of Providence, it would not be for the better, but for the worse [Fairbairn].

CHAPTER 4 Jon 4:1-11. Jonah Frets at God's Mercy to Nineveh: Is Reproved by the Type of a Gourd. 1. angry-- literally, "hot," probably, with grief or vexation, rather than anger [Fairbairn]. How sad the contrast between God's feeling on the repentance of Nineveh towards Him, and Jonah's feeling on the repentance of God towards Nineveh. Strange in one who was himself a monument of mercy on his repentance! We all, like him, need the lesson taught in the parable of the unforgiving, though forgiven, debtor (Mt 18:23-35). Jonah was grieved because Nineveh's preservation, after his denunciation, made him seem a false prophet [Calvin]. But it would make Jonah a demon, not a man, to have preferred the destruction of six hundred thousand men rather than that his prophecy should be set aside through God's mercy triumphing over judgment. And God in that case would have severely chastised, whereas he only expostulates mildly with him, and by a mode of dealing, at once gentle and condescending, tries to show him his error. Moreover, Jonah himself, in apologizing for his vexation, does not mention the failure of his prediction as the cause: but solely the thought of God's slowness to anger. This was what led him to flee to Tarshish at his first commission; not the likelihood then of his prediction being falsified; for in fact his commission then was not to foretell Nineveh's downfall, but simply to "cry against" Nineveh's "wickedness" as having "come up before God." Jonah could hardly have been so vexed for the letter of his prediction failing, when the end of his commission had virtually been gained in leading Nineveh to repentance. This then cannot have been regarded by Jonah as the ultimate end of his commission. If Nineveh had been the prominent object with him, he would have rejoiced at the result of his mission. But Israel was the prominent aim of Jonah, as a prophet of the elect people. Probably then he regarded the destruction of Nineveh as fitted to be an example of God's judgment at last suspending His long forbearance so as to startle Israel from its desperate degeneracy, heightened by its new prosperity under Jeroboam II at that very time, in a way that all other means had failed to do. Jonah, despairing of anything effectual being done for God in Israel, unless there were first given a striking example of severity, thought when he proclaimed the downfall of Nineveh in forty days, that now at last God is about to give such an example; so when this means of awakening Israel was set aside by God's mercy on Nineveh's repentance, he was bitterly disappointed, not from pride or mercilessness, but from hopelessness as to anything being possible for the reformation of Israel, now that his cherished hope is baffled. But God's plan was to teach Israel, by the example of Nineveh, how inexcusable is their own impenitence, and how inevitable their ruin if they persevere. Repenting Nineveh has proved herself more worthy of God's favor than apostate Israel; the children of the covenant have not only fallen down to, but actually below, the level of a heathen people; Israel, therefore, must go down, and the heathen rise above her. Jonah did not know the important lessons of hope to the penitent, and condemnation to those amidst outward privileges impenitent, which Nineveh's preservation on repentance was to have for aftertimes, and to all ages. He could not foresee that Messiah Himself was thus to apply that history. A lesson to us that if we could in any particular alter the plan of Providence, it would not be for the better, but for the worse [Fairbairn].


<hi type="bold">2. my saying--</hi>my thought, or feeling.

<hi type="bold">fled before--</hi>I anticipated by fleeing, the disappointment of my design through Thy long-suffering mercy.

<hi type="bold">gracious ... and merciful, &c.--</hi>Jonah here has before his mind <reference osisRef="Exod.34.6">Ex 34:6</reference>; as Joel (<reference osisRef="Joel.2.13">Joe 2:13</reference>) in his turn quotes from Jonah.

2. my saying-- my thought, or feeling. fled before-- I anticipated by fleeing, the disappointment of my design through Thy long-suffering mercy. gracious... and merciful, &c.-- Jonah here has before his mind Ex 34:6; as Joel (Joe 2:13) in his turn quotes from Jonah.


3. Jonah's impatience of life under disappointed hopes of Israel's reformation through the destruction of Nineveh, is like that of Elijah at his plan for reforming Israel (<reference osisRef="1Kgs.18.1-1Kgs.18.46">1Ki 18:1-46</reference>) failing through Jezebel (<reference osisRef="1Kgs.19.4">1Ki 19:4</reference>).

3. Jonah's impatience of life under disappointed hopes of Israel's reformation through the destruction of Nineveh, is like that of Elijah at his plan for reforming Israel (1Ki 18:1-46) failing through Jezebel (1Ki 19:4).


<hi type="bold">4. Doest thou well to be angry?--</hi>or grieved; rather as the Margin, "Art thou much angry," or "grieved?" [Fairbairn with the Septuagint and Syriac]. But English Version suits the spirit of the passage, and is quite tenable in the Hebrew [Gesenius].

4. Doest thou well to be angry?-- or grieved; rather as the Margin, "Art thou much angry," or "grieved?" [Fairbairn with the Septuagint and Syriac]. But English Version suits the spirit of the passage, and is quite tenable in the Hebrew [Gesenius].


<hi type="bold">5. made him a booth--</hi>that is, a temporary hut of branches and leaves, so slightly formed as to be open to the wind and sun's heat.

<hi type="bold">see what would become of the city--</hi>The term of forty days had not yet elapsed, and Jonah did not know that anything more than a suspension, or mitigation, of judgment had been granted to Nineveh. Therefore, not from sullennesss, but in order to watch the event from a neighboring station, he lodged in the booth. As a stranger, he did not know the depth of Nineveh's repentance; besides, from the Old Testament standpoint he knew that chastening judgments often followed, as in David's case (<reference osisRef="2Sam.12.10-2Sam.12.14">2Sa 12:10-12, 14</reference>), even where sin had been repented of. To show him what he knew not, the largeness and completeness of God's mercy to penitent Nineveh, and the reasonableness of it, God made his booth a school of discipline to give him more enlightened views.

5. made him a booth-- that is, a temporary hut of branches and leaves, so slightly formed as to be open to the wind and sun's heat. see what would become of the city-- The term of forty days had not yet elapsed, and Jonah did not know that anything more than a suspension, or mitigation, of judgment had been granted to Nineveh. Therefore, not from sullennesss, but in order to watch the event from a neighboring station, he lodged in the booth. As a stranger, he did not know the depth of Nineveh's repentance; besides, from the Old Testament standpoint he knew that chastening judgments often followed, as in David's case (2Sa 12:10-12, 14), even where sin had been repented of. To show him what he knew not, the largeness and completeness of God's mercy to penitent Nineveh, and the reasonableness of it, God made his booth a school of discipline to give him more enlightened views.


<hi type="bold">6. gourd--</hi>Hebrew, kikaion; the Egyptian kiki, the "ricinus" or castor-oil plant, commonly called "palm-christ" (palma-christi). It grows from eight to ten feet high. Only one leaf grows on a branch, but that leaf being often more than a foot large, the collective leaves give good shelter from the heat. It grows rapidly, and fades as suddenly when injured.

<hi type="bold">to deliver him from his grief--</hi>It was therefore grief, not selfish anger, which Jonah felt (see on <reference osisRef="Jonah.4.1">Jon 4:1</reference>). Some external comforts will often turn the mind away from its sorrowful bent.

6. gourd-- Hebrew, kikaion; the Egyptian kiki, the "ricinus" or castor-oil plant, commonly called "palm-christ" (palma-christi). It grows from eight to ten feet high. Only one leaf grows on a branch, but that leaf being often more than a foot large, the collective leaves give good shelter from the heat. It grows rapidly, and fades as suddenly when injured. to deliver him from his grief-- It was therefore grief, not selfish anger, which Jonah felt (see on Jon 4:1). Some external comforts will often turn the mind away from its sorrowful bent.


<hi type="bold">7. a worm--</hi>of a particular kind, deadly to the ricinus. A small worm at the root destroys a large gourd. So it takes but little to make our creature comforts wither. It should silence discontent to remember, that when our gourd is gone, our God is not gone.

<hi type="bold">the next day--</hi>after Jonah was so "exceeding glad" (compare <reference osisRef="Ps.80.7">Psa 80:7</reference>).

7. a worm-- of a particular kind, deadly to the ricinus. A small worm at the root destroys a large gourd. So it takes but little to make our creature comforts wither. It should silence discontent to remember, that when our gourd is gone, our God is not gone. the next day-- after Jonah was so "exceeding glad" (compare Psa 80:7).


<hi type="bold">8. vehement--</hi>rather, "scorching"; the Margin, "silent," expressing sultry stillness, not vehemence.

8. vehement-- rather, "scorching"; the Margin, "silent," expressing sultry stillness, not vehemence.


9. (See on <reference osisRef="Jonah.4.4">Jon 4:4</reference>).

<hi type="bold">I do well to be angry, even unto death--</hi>"I am very much grieved, even to death" [Fairbairn]. So the Antitype (<reference osisRef="Matt.26.38">Mt 26:38</reference>).

9. (See on Jon 4:4). I do well to be angry, even unto death-- "I am very much grieved, even to death" [Fairbairn]. So the Antitype (Mt 26:38).


10-11. The main lesson of the book. If Jonah so pities a plant which cost him no toil to rear, and which is so short lived and valueless, much more must Jehovah pity those hundreds of thousands of immortal men and women in great Nineveh whom He has made with such a display of creative power, especially when many of them repent, and seeing that, if all in it were destroyed, "more than six score thousand" of unoffending children, besides "much cattle," would be involved in the common destruction: Compare the same argument drawn from God's justice and mercy in <reference osisRef="Gen.18.23-Gen.18.33">Ge 18:23-33</reference>. A similar illustration from the insignificance of a plant, which "to-day is and to-morrow is cast into the oven," and which, nevertheless, is clothed by God with surpassing beauty, is given by Christ to prove that God will care for the infinitely more precious bodies and souls of men who are to live for ever (<reference osisRef="Matt.6.28-Matt.6.30">Mt 6:28-30</reference>). One soul is of more value than the whole world; surely, then, one soul is of more value than many gourds. The point of comparison spiritually is the need which Jonah, for the time being, had of the foliage of the gourd. However he might dispense with it at other times, now it was necessary for his comfort, and almost for his life. So now that Nineveh, as a city, fears God and turns to Him, God's cause needs it, and would suffer by its overthrow, just as Jonah's material well-being suffered by the withering of the gourd. If there were any hope of Israel's being awakened by Nineveh's destruction to fulfil her high destination of being a light to surrounding heathenism, then there would not have been the same need to God's cause of Nineveh's preservation, (though there would have always been need of saving the penitent). But as Israel, after judgments, now with returning prosperity turns back to apostasy, the means needed to vindicate God's cause, and provoke Israel, if possible, to jealousy, is the example of the great capital of heathendom suddenly repenting at the first warning, and consequently being spared. Thus Israel would see the kingdom of heaven transplanted from its ancient seat to another which would willingly yield its spiritual fruits. The tidings which Jonah brought back to his countrymen of Nineveh's repentance and rescue, would, if believingly understood, be far more fitted than the news of its overthrow to recall Israel to the service of God. Israel failed to learn the lesson, and so was cast out of her land. But even this was not an unmitigated evil. Jonah was a type, as of Christ, so also of Israel. Jonah, though an outcast, was highly honored of God in Nineveh; so Israel's outcast condition would prove no impediment to her serving God's cause still, if only she was faithful to God. Ezekiel and Daniel were so at Babylon; and the Jews, scattered in all lands as witnesses for the one true God, pioneered the way for Christianity, so that it spread with a rapidity which otherwise was not likely to have attended it [Fairbairn].

10-11. The main lesson of the book. If Jonah so pities a plant which cost him no toil to rear, and which is so short lived and valueless, much more must Jehovah pity those hundreds of thousands of immortal men and women in great Nineveh whom He has made with such a display of creative power, especially when many of them repent, and seeing that, if all in it were destroyed, "more than six score thousand" of unoffending children, besides "much cattle," would be involved in the common destruction: Compare the same argument drawn from God's justice and mercy in Ge 18:23-33. A similar illustration from the insignificance of a plant, which "to-day is and to-morrow is cast into the oven," and which, nevertheless, is clothed by God with surpassing beauty, is given by Christ to prove that God will care for the infinitely more precious bodies and souls of men who are to live for ever (Mt 6:28-30). One soul is of more value than the whole world; surely, then, one soul is of more value than many gourds. The point of comparison spiritually is the need which Jonah, for the time being, had of the foliage of the gourd. However he might dispense with it at other times, now it was necessary for his comfort, and almost for his life. So now that Nineveh, as a city, fears God and turns to Him, God's cause needs it, and would suffer by its overthrow, just as Jonah's material well-being suffered by the withering of the gourd. If there were any hope of Israel's being awakened by Nineveh's destruction to fulfil her high destination of being a light to surrounding heathenism, then there would not have been the same need to God's cause of Nineveh's preservation, (though there would have always been need of saving the penitent). But as Israel, after judgments, now with returning prosperity turns back to apostasy, the means needed to vindicate God's cause, and provoke Israel, if possible, to jealousy, is the example of the great capital of heathendom suddenly repenting at the first warning, and consequently being spared. Thus Israel would see the kingdom of heaven transplanted from its ancient seat to another which would willingly yield its spiritual fruits. The tidings which Jonah brought back to his countrymen of Nineveh's repentance and rescue, would, if believingly understood, be far more fitted than the news of its overthrow to recall Israel to the service of God. Israel failed to learn the lesson, and so was cast out of her land. But even this was not an unmitigated evil. Jonah was a type, as of Christ, so also of Israel. Jonah, though an outcast, was highly honored of God in Nineveh; so Israel's outcast condition would prove no impediment to her serving God's cause still, if only she was faithful to God. Ezekiel and Daniel were so at Babylon; and the Jews, scattered in all lands as witnesses for the one true God, pioneered the way for Christianity, so that it spread with a rapidity which otherwise was not likely to have attended it [Fairbairn].


<milestone n="THE BOOK OF MICAH" type="x-usfm-toc1"/> <milestone n="" type="x-usfm-toc2"/> <milestone n="" type="x-usfm-toc3"/> <title type="main">THE BOOK OF MICAH</title>

THE BOOK OF MICAH


<title type="x-IS">INTRODUCTION</title>
 Micah was a native of Moresheth, not the same as Mareshah in <reference osisRef="Mic.1.15">Mi 1:15</reference>, but the town called Moresheth-gath (<reference osisRef="Mic.1.14">Mi 1:14</reference>), which lay near Eleutheropolis, west of Jerusalem, on the border of the Philistine country; so called to distinguish it from Moresheth of Judah. His full name is Micaiah (not the Micaiah mentioned <reference osisRef="1Kgs.22.8">1Ki 22:8</reference>, the son of Imlah), signifying, Who is like Jehovah? The time of his prophesying is stated in the introduction to be in the reigns of Jotham, Ahaz, and Hezekiah, that is, between 757 and 699 B.C. Jeremiah (<reference osisRef="Jer.26.18">Jr 26:18</reference>) quotes <reference osisRef="Mic.3.12">Mi 3:12</reference>, as delivered in the reign of Hezekiah. He was thus a contemporary of Isaiah and Hosea. The idolatries practised in the reign of Ahaz accord with Micah's denunciations of such gross evils, and confirm the truth of the time assigned <reference osisRef="Mic.1.1">Mi 1:1</reference>. His prophecies are partly against Israel (Samaria), partly against Judah. As Samaria, Israel's metropolis, was taken first, and Jerusalem, the capital of Judah subsequently, in the introductory heading, <reference osisRef="Mic.1.1">Mi 1:1</reference>, Samaria is put first, then Jerusalem. He prophesies the capture of both; the Jews' captivity and restoration; and the coming and reign of Messiah. His style is full, round, and perspicuous; his diction pure, and his parallelisms regular. His description of Jehovah (<reference osisRef="Mic.7.18">Mi 7:18</reference>, <reference osisRef="Mic.7.19">19</reference>) is not surpassed by any elsewhere in Scripture. The similarity between Isaiah and Micah in some passages (compare <reference osisRef="Mic.4.1-Mic.4.3">Mi 4:1-3</reference>, with <reference osisRef="Isa.2.2-Isa.2.4">Is 2:2-4</reference>) is to be accounted for by their being contemporaries, acquainted with each other's inspired writings, and having the same subjects for their theme. Hengstenberg maintains that the passage in Micah is the original. Isaiah was somewhat the older, being a prophet in the reign of Uzziah, Jotham's predecessor, whereas Micah began his prophecies under Jotham.

 The book consists of two parts: (1) the first through fifth chapters; (2) the sixth and seventh chapters, a dialogue or contestation between Jehovah and His people, in which He reproaches them with their unnatural and ungrateful conduct, and threatens judgment for their corruptions, but consoles them with the promise of restoration from captivity.

 Micah stands sixth of the minor prophets in the Hebrew canon, but third in the Septuagint.
 <title type="x-s">CHAPTER 1</title> <title type="x-s3"><reference osisRef="Mic.1.1-Mic.1.16">Mi 1:1-16</reference>. God's Wrath against Samaria and Judah; the Former Is to Be Overthrown; Such Judgments in Prospect Call for Mourning.</title>

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INTRODUCTION Micah was a native of Moresheth, not the same as Mareshah in Mi 1:15, but the town called Moresheth-gath (Mi 1:14), which lay near Eleutheropolis, west of Jerusalem, on the border of the Philistine country; so called to distinguish it from Moresheth of Judah. His full name is Micaiah (not the Micaiah mentioned 1Ki 22:8, the son of Imlah), signifying, Who is like Jehovah? The time of his prophesying is stated in the introduction to be in the reigns of Jotham, Ahaz, and Hezekiah, that is, between 757 and 699 B.C. Jeremiah (Jr 26:18) quotes Mi 3:12, as delivered in the reign of Hezekiah. He was thus a contemporary of Isaiah and Hosea. The idolatries practised in the reign of Ahaz accord with Micah's denunciations of such gross evils, and confirm the truth of the time assigned Mi 1:1. His prophecies are partly against Israel (Samaria), partly against Judah. As Samaria, Israel's metropolis, was taken first, and Jerusalem, the capital of Judah subsequently, in the introductory heading, Mi 1:1, Samaria is put first, then Jerusalem. He prophesies the capture of both; the Jews' captivity and restoration; and the coming and reign of Messiah. His style is full, round, and perspicuous; his diction pure, and his parallelisms regular. His description of Jehovah (Mi 7:18, 19) is not surpassed by any elsewhere in Scripture. The similarity between Isaiah and Micah in some passages (compare Mi 4:1-3, with Is 2:2-4) is to be accounted for by their being contemporaries, acquainted with each other's inspired writings, and having the same subjects for their theme. Hengstenberg maintains that the passage in Micah is the original. Isaiah was somewhat the older, being a prophet in the reign of Uzziah, Jotham's predecessor, whereas Micah began his prophecies under Jotham. The book consists of two parts: (1) the first through fifth chapters; (2) the sixth and seventh chapters, a dialogue or contestation between Jehovah and His people, in which He reproaches them with their unnatural and ungrateful conduct, and threatens judgment for their corruptions, but consoles them with the promise of restoration from captivity. Micah stands sixth of the minor prophets in the Hebrew canon, but third in the Septuagint. CHAPTER 1 Mi 1:1-16. God's Wrath against Samaria and Judah; the Former Is to Be Overthrown; Such Judgments in Prospect Call for Mourning. []


<hi type="bold">2. all that therein is--</hi>Hebrew, "whatever fills it." Micaiah, son of Imlah, our prophet's namesake, begins his prophecy similarly, "Hearken, O people, every one of you." Micah designedly uses the same preface, implying that his ministrations are a continuation of his predecessor's of the same name. Both probably had before their mind Moses' similar attestation of heaven and earth in a like case (<reference osisRef="Deut.31.28">De 31:28</reference>; <reference osisRef="Deut.32.1">32:1</reference>; compare <reference osisRef="Isa.1.2">Is 1:2</reference>).

<hi type="bold">God be witness against you--</hi>namely, that none of you can say, when the time of your punishment shall come, that you were not forewarned. The punishment denounced is stated in <reference osisRef="Mic.1.3">Mi 1:3</reference>, &c.

<hi type="bold">from his holy temple--</hi>that is, heaven (<reference osisRef="1Kgs.8.30">1Ki 8:30</reference>; <reference osisRef="Ps.11.4">Psa 11:4</reference>; <reference osisRef="Jonah.2.7">Jon 2:7</reference>; compare <reference osisRef="Rom.1.18">Ro 1:18</reference>).

2. all that therein is-- Hebrew, "whatever fills it." Micaiah, son of Imlah, our prophet's namesake, begins his prophecy similarly, "Hearken, O people, every one of you." Micah designedly uses the same preface, implying that his ministrations are a continuation of his predecessor's of the same name. Both probably had before their mind Moses' similar attestation of heaven and earth in a like case (De 31:28; 32:1; compare Is 1:2). God be witness against you-- namely, that none of you can say, when the time of your punishment shall come, that you were not forewarned. The punishment denounced is stated in Mi 1:3, &c. from his holy temple-- that is, heaven (1Ki 8:30; Psa 11:4; Jon 2:7; compare Ro 1:18).


<hi type="bold">3. tread upon the high places of the earth--</hi>He shall destroy the fortified heights (compare <reference osisRef="Deut.32.13">De 32:13</reference>; <reference osisRef="Deut.33.29">33:29</reference>) [Grotius].

3. tread upon the high places of the earth-- He shall destroy the fortified heights (compare De 32:13; 33:29) [Grotius].


4. Imagery from earthquakes and volcanic agency, to describe the terrors which attend Jehovah's coming in judgment (compare <reference osisRef="Judg.5.5">Jud 5:5</reference>). Neither men of high degree, as the mountains, nor men of low degree, as the valleys, can secure themselves or their land from the judgments of God.

<hi type="bold">as wax--</hi>(<reference osisRef="Ps.97.5">Psa 97:5</reference>; compare <reference osisRef="Isa.64.1-Isa.64.3">Is 64:1-3</reference>). The third clause, "as wax," &c., answers to the first in the parallelism, "the mountains shall be molten"; the fourth, "as the waters," &c., to the second, "the valleys shall be cleft." As wax melts by fire, so the mountains before God, at His approach; and as waters poured down a steep cannot stand but are diffused abroad, so the valleys shall be cleft before Jehovah.

4. Imagery from earthquakes and volcanic agency, to describe the terrors which attend Jehovah's coming in judgment (compare Jud 5:5). Neither men of high degree, as the mountains, nor men of low degree, as the valleys, can secure themselves or their land from the judgments of God. as wax-- (Psa 97:5; compare Is 64:1-3). The third clause, "as wax," &c., answers to the first in the parallelism, "the mountains shall be molten"; the fourth, "as the waters," &c., to the second, "the valleys shall be cleft." As wax melts by fire, so the mountains before God, at His approach; and as waters poured down a steep cannot stand but are diffused abroad, so the valleys shall be cleft before Jehovah.


<hi type="bold">5. For the transgression of Jacob is all this--</hi>All these terrors attending Jehovah's coming are caused by the sins of Jacob or Israel, that is, the whole people.

<hi type="bold">What is the transgression of Jacob?--</hi>Taking up the question often in the mouths of the people when reproved, "What is our transgression?" (compare Mal <reference osisRef="1Cor.6.7">1:6, 7</reference>), He answers, Is it not Samaria? Is not that city (the seat of the calf-worship) the cause of Jacob's apostasy (<reference osisRef="1Kgs.14.16">1Ki 14:16</reference>; <reference osisRef="1Kgs.15.26">15:26</reference>, <reference osisRef="1Kgs.15.34">34</reference>; <reference osisRef="1Kgs.16.13">16:13</reference>, 19, 25, 30)?

<hi type="bold">and what are the high places of Judah?--</hi>What city is the cause of the idolatries on the high places of Judah? Is it not Jerusalem (compare <reference osisRef="2Kgs.18.4">2Ki 18:4</reference>)?

5. For the transgression of Jacob is all this-- All these terrors attending Jehovah's coming are caused by the sins of Jacob or Israel, that is, the whole people. What is the transgression of Jacob?-- Taking up the question often in the mouths of the people when reproved, "What is our transgression?" (compare Mal 1:6, 7), He answers, Is it not Samaria? Is not that city (the seat of the calf-worship) the cause of Jacob's apostasy (1Ki 14:16; 15:26, 34; 16:13, 19, 25, 30)? and what are the high places of Judah?-- What city is the cause of the idolatries on the high places of Judah? Is it not Jerusalem (compare 2Ki 18:4)?


6. Samaria's punishment is mentioned first, as it was to fall before Jerusalem.

<hi type="bold">as an heap of the field--</hi>(<reference osisRef="Mic.3.12">Mi 3:12</reference>). Such a heap of stones and rubbish as is gathered out of fields, to clear them (<reference osisRef="Hos.12.11">Ho 12:11</reference>). Palestine is of a soil abounding in stones, which are gathered out before the vines are planted (<reference osisRef="Isa.5.2">Is 5:2</reference>).

<hi type="bold">as plantings of a vineyard--</hi>as a place where vines are planted. Vineyards were cultivated on the sides of hills exposed to the sun. The hill on which Samaria was built by Omri, had been, doubtless, planted with vines originally; now it is to be reduced again to its original state (<reference osisRef="1Kgs.16.24">1Ki 16:24</reference>).

<hi type="bold">pour down--</hi>dash down the stones of the city into the valley beneath. A graphic picture of the present appearance of the ruins, which is as though "the buildings of the ancient city had been thrown down from the brow of the hill" [Scottish Mission of Inquiry, pp. 293,294].

<hi type="bold">discover the foundations--</hi>destroy it so utterly as to lay bare its foundations (<reference osisRef="Ezek.13.14">Eze 13:14</reference>). Samaria was destroyed by Shalmaneser.

6. Samaria's punishment is mentioned first, as it was to fall before Jerusalem. as an heap of the field-- (Mi 3:12). Such a heap of stones and rubbish as is gathered out of fields, to clear them (Ho 12:11). Palestine is of a soil abounding in stones, which are gathered out before the vines are planted (Is 5:2). as plantings of a vineyard-- as a place where vines are planted. Vineyards were cultivated on the sides of hills exposed to the sun. The hill on which Samaria was built by Omri, had been, doubtless, planted with vines originally; now it is to be reduced again to its original state (1Ki 16:24). pour down-- dash down the stones of the city into the valley beneath. A graphic picture of the present appearance of the ruins, which is as though "the buildings of the ancient city had been thrown down from the brow of the hill" [Scottish Mission of Inquiry, pp. 293,294]. discover the foundations-- destroy it so utterly as to lay bare its foundations (Eze 13:14). Samaria was destroyed by Shalmaneser.


<hi type="bold">7. all the hires--</hi>the wealth which Israel boasted of receiving from her idols as the "rewards" or "hire" for worshipping them (<reference osisRef="Hos.2.5">Ho 2:5</reference>, <reference osisRef="2Cor.2.12">12</reference>).

<hi type="bold">idols ... will I ... desolate--</hi>that is, give them up to the foe to strip off the silver and gold with which they are overlaid.

<hi type="bold">she gathered it of the hire of an harlot, and they shall return to the hire of an harlot--</hi>Israel gathered (made for herself) her idols from the gold and silver received from false gods, as she thought, the "hire" of her worshipping them; and they shall again become what they had been before, the hire of spiritual harlotry, that is, the prosperity of the foe, who also being worshippers of idols will ascribe the acquisition to their idols [Maurer]. Grotius explains it, The offerings sent to Israel's temple by the Assyrians, whose idolatry Israel adopted, shall go back to the Assyrians, her teachers in idolatry, as the hire or fee for having taught it. The image of a harlot's hire for the supposed temporal reward of spiritual fornication, is more common in Scripture (<reference osisRef="Hos.9.1">Ho 9:1</reference>).

7. all the hires-- the wealth which Israel boasted of receiving from her idols as the "rewards" or "hire" for worshipping them (Ho 2:5, 12). idols... will I... desolate-- that is, give them up to the foe to strip off the silver and gold with which they are overlaid. she gathered it of the hire of an harlot, and they shall return to the hire of an harlot-- Israel gathered (made for herself) her idols from the gold and silver received from false gods, as she thought, the "hire" of her worshipping them; and they shall again become what they had been before, the hire of spiritual harlotry, that is, the prosperity of the foe, who also being worshippers of idols will ascribe the acquisition to their idols [Maurer]. Grotius explains it, The offerings sent to Israel's temple by the Assyrians, whose idolatry Israel adopted, shall go back to the Assyrians, her teachers in idolatry, as the hire or fee for having taught it. The image of a harlot's hire for the supposed temporal reward of spiritual fornication, is more common in Scripture (Ho 9:1).


<hi type="bold">8. Therefore I will wail--</hi>The prophet first shows how the coming judgment affects himself, in order that he might affect the minds of his countrymen similarly.

<hi type="bold">stripped--</hi>that is, of shoes, or sandals, as the Septuagint translates. Otherwise "naked" would be a tautology.

<hi type="bold">naked--</hi>"Naked" means divested of the upper garment (<reference osisRef="Isa.20.2">Is 20:2</reference>). "Naked and barefoot," the sign of mourning (<reference osisRef="2Sam.15.30">2Sa 15:30</reference>). The prophet's upper garment was usually rough and coarse-haired (<reference osisRef="2Kgs.1.8">2Ki 1:8</reference>; <reference osisRef="Zech.13.4">Zec 13:4</reference>).

<hi type="bold">like the dragons--</hi>so Jerome. Rather, "the wild dogs," jackals or wolves, which wail like an infant when in distress or alone [Maurer]. (See on <reference osisRef="Job.30.29">Job 30:29</reference>).

<hi type="bold">owls--</hi>rather, "ostriches," which give a shrill and long-drawn, sigh-like cry, especially at night.

8. Therefore I will wail-- The prophet first shows how the coming judgment affects himself, in order that he might affect the minds of his countrymen similarly. stripped-- that is, of shoes, or sandals, as the Septuagint translates. Otherwise "naked" would be a tautology. naked-- "Naked" means divested of the upper garment (Is 20:2). "Naked and barefoot," the sign of mourning (2Sa 15:30). The prophet's upper garment was usually rough and coarse-haired (2Ki 1:8; Zec 13:4). like the dragons-- so Jerome. Rather, "the wild dogs," jackals or wolves, which wail like an infant when in distress or alone [Maurer]. (See on Job 30:29). owls-- rather, "ostriches," which give a shrill and long-drawn, sigh-like cry, especially at night.


<hi type="bold">9. wound ... incurable--</hi>Her case, politically and morally, is desperate (<reference osisRef="Jer.8.22">Jr 8:22</reference>).

<hi type="bold">it is come--</hi>the wound, or impending calamity (compare <reference osisRef="Isa.10.28">Is 10:28</reference>).

<hi type="bold">he is come ... even to Jerusalem--</hi>The evil is no longer limited to Israel. The prophet foresees Sennacherib coming even "to the gate" of the principal city. The use of "it" and "he" is appropriately distinct. "It," the calamity, "came unto" Judah, many of the inhabitants of which suffered, but did not reach the citizens of Jerusalem, "the gate" of which the foe ("he") "came unto," but did not enter (<reference osisRef="Isa.36.1">Is 36:1</reference>;<reference osisRef="Isa.37.33-Isa.37.37">37:33-37</reference>).

9. wound... incurable-- Her case, politically and morally, is desperate (Jr 8:22). it is come-- the wound, or impending calamity (compare Is 10:28). he is come... even to Jerusalem-- The evil is no longer limited to Israel. The prophet foresees Sennacherib coming even "to the gate" of the principal city. The use of "it" and "he" is appropriately distinct. "It," the calamity, "came unto" Judah, many of the inhabitants of which suffered, but did not reach the citizens of Jerusalem, "the gate" of which the foe ("he") "came unto," but did not enter (Is 36:1;37:33-37).


<hi type="bold">10. Declare ye it not at Gath--</hi>on the borders of Judea, one of the five cities of the Philistines, who would exult at the calamity of the Hebrews (<reference osisRef="2Sam.1.20">2Sa 1:20</reference>). Gratify not those who exult over the falls of the Israel of God.

<hi type="bold">weep ye not at all--</hi>Do not betray your inward sorrow by outward weeping, within the cognizance of the enemy, lest they should exult at it. Reland translates, "Weep not in Acco," that is, Ptolemais, now St. Jean d'Acre, near the foot of Mount Carmel; allotted to Asher, but never occupied by that tribe (<reference osisRef="Judg.1.31">Jud 1:31</reference>); Acco's inhabitants would, therefore, like Gath's, rejoice at Israel's disaster. Thus the parallelism is best carried out in all the three clauses of the verse, and there is a similar play on sounds in each, in the Hebrew Gath, resembling in sound the Hebrew for "declare"; Acco, resembling the Hebrew for "weep"; and Aphrah, meaning "dust." While the Hebrews were not to expose their misery to foreigners, they ought to bewail it in their own cities, for example, Aphrah or Ophrah (<reference osisRef="Josh.18.23">Jos 18:23</reference>; <reference osisRef="1Sam.13.17">1Sa 13:17</reference>), in the tribe of Benjamin. To "roll in the dust" marked deep sorrow (<reference osisRef="Jer.6.26">Jr 6:26</reference>; <reference osisRef="Ezek.27.30">Eze 27:30</reference>).

10. Declare ye it not at Gath-- on the borders of Judea, one of the five cities of the Philistines, who would exult at the calamity of the Hebrews (2Sa 1:20). Gratify not those who exult over the falls of the Israel of God. weep ye not at all-- Do not betray your inward sorrow by outward weeping, within the cognizance of the enemy, lest they should exult at it. Reland translates, "Weep not in Acco," that is, Ptolemais, now St. Jean d'Acre, near the foot of Mount Carmel; allotted to Asher, but never occupied by that tribe (Jud 1:31); Acco's inhabitants would, therefore, like Gath's, rejoice at Israel's disaster. Thus the parallelism is best carried out in all the three clauses of the verse, and there is a similar play on sounds in each, in the Hebrew Gath, resembling in sound the Hebrew for "declare"; Acco, resembling the Hebrew for "weep"; and Aphrah, meaning "dust." While the Hebrews were not to expose their misery to foreigners, they ought to bewail it in their own cities, for example, Aphrah or Ophrah (Jos 18:23; 1Sa 13:17), in the tribe of Benjamin. To "roll in the dust" marked deep sorrow (Jr 6:26; Eze 27:30).


<hi type="bold">11. Pass ye away--</hi>that is, Thou shall go into captivity.

<hi type="bold">inhabitant of Saphir--</hi>a village amidst the hills of Judah, between Eleutheropolis and Ascalon, called so, from the Hebrew word for "beauty." Though thy name be "beauty," which heretofore was thy characteristic, thou shalt have thy "shame" made "naked." This city shall be dismantled of its walls, which are the garments, as it were, of cities; its citizens also shall be hurried into captivity, with persons exposed (<reference osisRef="Isa.47.3">Is 47:3</reference>; <reference osisRef="Ezek.16.37">Eze 16:37</reference>; <reference osisRef="Hos.2.10">Ho 2:10</reference>).

<hi type="bold">the inhabitant of Zaanan came not forth--</hi>Its inhabitants did not come forth to console the people of Beth-ezel in their mourning, because the calamity was universal; none was exempt from it (compare <reference osisRef="Jer.6.25">Jr 6:25</reference>). "Zaanan" is the same as Zenan, in Judah (<reference osisRef="Josh.15.37">Jos 15:37</reference>), meaning the "place of flocks." The form of the name used is made like the Hebrew for "came forth." Though in name seeming to imply that thou dost come forth, thou "camest not forth."

<hi type="bold">Beth-ezel--</hi>perhaps Azal (<reference osisRef="Zech.14.5">Zec 14:5</reference>), near Jerusalem. It means a "house on the side," or "near." Though so near, as its name implies, to Zaanan, Beth-ezel received no succor or sympathy from Zaanan.

<hi type="bold">he shall receive of you his standing--</hi>"he," that is, the foe; "his standing," that is, his sustenance [Piscator]. Or, "he shall be caused a delay by you, Zaanan." He shall be brought to a stand for a time in besieging you; hence it is said just before, "Zaanan came not forth," that is, shut herself up within her walls to withstand a siege. But it was only for a time. She, too, fell like Beth-ezel before her [Vatablus]. Maurer construes thus: "The inhabitant of Zaanan came not forth; the mourning of Beth-ezel takes away from you her shelter." Though Beth-ezel be at your side (that is, near), according to her name, yet as she also mourns under the oppression of the foe, she cannot give you shelter, or be at your side as a helper (as her name might lead you to expect), if you come forth and be intercepted by him from returning to Zaanan.

11. Pass ye away-- that is, Thou shall go into captivity. inhabitant of Saphir-- a village amidst the hills of Judah, between Eleutheropolis and Ascalon, called so, from the Hebrew word for "beauty." Though thy name be "beauty," which heretofore was thy characteristic, thou shalt have thy "shame" made "naked." This city shall be dismantled of its walls, which are the garments, as it were, of cities; its citizens also shall be hurried into captivity, with persons exposed (Is 47:3; Eze 16:37; Ho 2:10). the inhabitant of Zaanan came not forth-- Its inhabitants did not come forth to console the people of Beth-ezel in their mourning, because the calamity was universal; none was exempt from it (compare Jr 6:25). "Zaanan" is the same as Zenan, in Judah (Jos 15:37), meaning the "place of flocks." The form of the name used is made like the Hebrew for "came forth." Though in name seeming to imply that thou dost come forth, thou "camest not forth." Beth-ezel-- perhaps Azal (Zec 14:5), near Jerusalem. It means a "house on the side," or "near." Though so near, as its name implies, to Zaanan, Beth-ezel received no succor or sympathy from Zaanan. he shall receive of you his standing-- "he," that is, the foe; "his standing," that is, his sustenance [Piscator]. Or, "he shall be caused a delay by you, Zaanan." He shall be brought to a stand for a time in besieging you; hence it is said just before, "Zaanan came not forth," that is, shut herself up within her walls to withstand a siege. But it was only for a time. She, too, fell like Beth-ezel before her [Vatablus]. Maurer construes thus: "The inhabitant of Zaanan came not forth; the mourning of Beth-ezel takes away from you her shelter." Though Beth-ezel be at your side (that is, near), according to her name, yet as she also mourns under the oppression of the foe, she cannot give you shelter, or be at your side as a helper (as her name might lead you to expect), if you come forth and be intercepted by him from returning to Zaanan.


<hi type="bold">12. Maroth--</hi>possibly the same as Maarath (<reference osisRef="Josh.15.59">Jos 15:59</reference>). Perhaps a different town, lying between the previously mentioned towns and the capital, and one of those plundered by Rab-shakeh on his way to it.

<hi type="bold">waited carefully for good--</hi>that is, for better fortune, but in vain [Calvin]. Gesenius translates, "is grieved for her goods," "taken away" from her. This accords with the meaning of Maroth, "bitterness," to which allusion is made in "is grieved." But the antithesis favors English Version, "waited carefully (that is, anxiously) for good, but evil came down."

<hi type="bold">from the Lord--</hi>not from chance.

<hi type="bold">unto the gate of Jerusalem--</hi>after the other cities of Judah have been taken.

12. Maroth-- possibly the same as Maarath (Jos 15:59). Perhaps a different town, lying between the previously mentioned towns and the capital, and one of those plundered by Rab-shakeh on his way to it. waited carefully for good-- that is, for better fortune, but in vain [Calvin]. Gesenius translates, "is grieved for her goods," "taken away" from her. This accords with the meaning of Maroth, "bitterness," to which allusion is made in "is grieved." But the antithesis favors English Version, "waited carefully (that is, anxiously) for good, but evil came down." from the Lord-- not from chance. unto the gate of Jerusalem-- after the other cities of Judah have been taken.


13. "Bind the chariot to the swift steed," in order by a hasty flight to escape the invading foe. Compare Note, see on <reference osisRef="Isa.36.2">Is 36:2</reference>, on "Lachish," at which Sennacherib fixed his headquarters (<reference osisRef="2Kgs.18.14">2Ki 18:14</reference>, <reference osisRef="2Kgs.18.17">17</reference>; <reference osisRef="Jer.34.7">Jr 34:7</reference>).

<hi type="bold">she is the beginning of the sin to ... Zion--</hi>Lachish was the first of the cities of Judah, according to this passage, to introduce the worship of false gods, imitating what Jeroboam had introduced in Israel. As lying near the border of the north kingdom, Lachish was first to be infected by its idolatry, which thence spread to Jerusalem.

13. "Bind the chariot to the swift steed," in order by a hasty flight to escape the invading foe. Compare Note, see on Is 36:2, on "Lachish," at which Sennacherib fixed his headquarters (2Ki 18:14, 17; Jr 34:7). she is the beginning of the sin to... Zion-- Lachish was the first of the cities of Judah, according to this passage, to introduce the worship of false gods, imitating what Jeroboam had introduced in Israel. As lying near the border of the north kingdom, Lachish was first to be infected by its idolatry, which thence spread to Jerusalem.


<hi type="bold">14. shalt thou give presents to Moresheth-gath--</hi>that its inhabitants may send thee help. Maurer explains it, "thou shalt give a writing of renunciation to Moresheth-gath," that is, thou shalt renounce all claim to it, being compelled to yield it up to the foe. "Thou," that is, Judah. "Israel" in this verse is used for the kingdom of Judah, which was the chief representative of the whole nation of Israel. Moresheth-gath is so called because it had fallen for a time under the power of the neighboring Philistines of Gath. It was the native town of Micah (<reference osisRef="Mic.1.1">Mi 1:1</reference>).

<hi type="bold">Achzib--</hi>meaning "lying." Achzib, as its name implies, shall prove a "lie to ... Israel," that is, shall disappoint Israel's hopes of succor from her (compare <reference osisRef="Job.6.15-Job.6.20">Job 6:15-20</reference>; <reference osisRef="Jer.15.18">Jr 15:18</reference>). Achzib was in Judah between Keilah and Mareshah (<reference osisRef="Josh.15.44">Jos 15:44</reference>). Perhaps the same as Chezib (<reference osisRef="Gen.38.5">Ge 38:5</reference>).

14. shalt thou give presents to Moresheth-gath-- that its inhabitants may send thee help. Maurer explains it, "thou shalt give a writing of renunciation to Moresheth-gath," that is, thou shalt renounce all claim to it, being compelled to yield it up to the foe. "Thou," that is, Judah. "Israel" in this verse is used for the kingdom of Judah, which was the chief representative of the whole nation of Israel. Moresheth-gath is so called because it had fallen for a time under the power of the neighboring Philistines of Gath. It was the native town of Micah (Mi 1:1). Achzib-- meaning "lying." Achzib, as its name implies, shall prove a "lie to... Israel," that is, shall disappoint Israel's hopes of succor from her (compare Job 6:15-20; Jr 15:18). Achzib was in Judah between Keilah and Mareshah (Jos 15:44). Perhaps the same as Chezib (Ge 38:5).


<hi type="bold">15. Yet will I bring an heir unto thee--</hi>rather, "the heir." As thou art now occupied by possessors who expelled the former inhabitants, so will I bring "yet" again the new possessor, namely, the Assyrian foe. Other heirs will supplant us in every inheritance but that of heaven. There is a play upon the meaning of Mareshah, "an inheritance": there shall come the new heir of the inheritance.

<hi type="bold">Adullam the glory of Israel--</hi>so called as being superior in situation; when it and the neighboring cities fell, Israel's glory was gone. Maurer, as the Margin, translates, "the glory of Israel" (her chief citizens: answering to "thy delicate children," <reference osisRef="Mic.1.16">Mi 1:16</reference>) "shall come in flight to Adullam." English Version better preserves the parallelism, "the heir" in the first clause answering to "he" in the second.

15. Yet will I bring an heir unto thee-- rather, "the heir." As thou art now occupied by possessors who expelled the former inhabitants, so will I bring "yet" again the new possessor, namely, the Assyrian foe. Other heirs will supplant us in every inheritance but that of heaven. There is a play upon the meaning of Mareshah, "an inheritance": there shall come the new heir of the inheritance. Adullam the glory of Israel-- so called as being superior in situation; when it and the neighboring cities fell, Israel's glory was gone. Maurer, as the Margin, translates, "the glory of Israel" (her chief citizens: answering to "thy delicate children," Mi 1:16) "shall come in flight to Adullam." English Version better preserves the parallelism, "the heir" in the first clause answering to "he" in the second.


<hi type="bold">16. Make thee bald, &c.--</hi>a token of deep mourning (<reference osisRef="Ezra.9.3">Ezr 9:3</reference>; <reference osisRef="Job.1.20">Job 1:20</reference>). Mourn, O land, for thy darling children.

<hi type="bold">poll--</hi>shave off thy hair.

<hi type="bold">enlarge thy baldness--</hi>Mourn grievously. The land is compared to a mother weeping for her children.

<hi type="bold">as the eagle--</hi>the bald eagle, or the dark-winged vulture. In the moulting season all eagles are comparatively bald (compare <reference osisRef="Ps.103.5">Psa 103:5</reference>). <chapter eID="Mic.1"/>

16. Make thee bald, &c.-- a token of deep mourning (Ezr 9:3; Job 1:20). Mourn, O land, for thy darling children. poll-- shave off thy hair. enlarge thy baldness-- Mourn grievously. The land is compared to a mother weeping for her children. as the eagle-- the bald eagle, or the dark-winged vulture. In the moulting season all eagles are comparatively bald (compare Psa 103:5).


<title type="x-s2">CHAPTER 2</title> <title type="x-s3"><reference osisRef="Mic.2.1-Mic.2.13">Mi 2:1-13</reference>. Denunciation of the Evils Prevalent: The People's Unwillingness to Hear the Truth: Their Expulsion From the Land the Fitting Fruit of Their Sin: Yet Judah and Israel Are Hereafter to Be Restored.</title>

<hi type="bold">1. devise ... work ... practise--</hi>They do evil not merely on a sudden impulse, but with deliberate design. As in the former chapter sins against the first table are reproved, so in this chapter sins against the second table. A gradation: "devise" is the conception of the evil purpose; "work" (<reference osisRef="Ps.58.2">Psa 58:2</reference>), or "fabricate," the maturing of the scheme; "practise," or "effect," the execution of it.

<hi type="bold">because it is in the power of their hand--</hi>for the phrase see <reference osisRef="Gen.31.29">Ge 31:29</reference>; <reference osisRef="Prov.3.27">Pr 3:27</reference>. Might, not right, is what regulates their conduct. Where they can, they commit oppression; where they do not, it is because they cannot.

CHAPTER 2 Mi 2:1-13. Denunciation of the Evils Prevalent: The People's Unwillingness to Hear the Truth: Their Expulsion From the Land the Fitting Fruit of Their Sin: Yet Judah and Israel Are Hereafter to Be Restored. 1. devise... work... practise-- They do evil not merely on a sudden impulse, but with deliberate design. As in the former chapter sins against the first table are reproved, so in this chapter sins against the second table. A gradation: "devise" is the conception of the evil purpose; "work" (Psa 58:2), or "fabricate," the maturing of the scheme; "practise," or "effect," the execution of it. because it is in the power of their hand-- for the phrase see Ge 31:29; Pr 3:27. Might, not right, is what regulates their conduct. Where they can, they commit oppression; where they do not, it is because they cannot.


2. Parallelism, "Take by violence," answers to "take away"; "fields" and "houses," to "house" and "heritage" (that is, one's land).


<hi type="bold">3. against this family--</hi>against the nation, and especially against those reprobated in <reference osisRef="Mic.2.1">Mi 2:1</reference>, <reference osisRef="2Cor.2.2">2</reference>.

<hi type="bold">I devise an evil--</hi>a happy antithesis between God's dealings and the Jews' dealings (<reference osisRef="Mic.2.1">Mi 2:1</reference>). Ye "devise evil" against your fellow countrymen; I devise evil against you. Ye devise it wrongfully, I by righteous retribution in kind.

<hi type="bold">from which ye shall not remove your necks--</hi>as ye have done from the law. The yoke I shall impose shall be one which ye cannot shake off. They who will not bend to God's "easy yoke" (<reference osisRef="Matt.11.29">Mt 11:29</reference>, <reference osisRef="Matt.11.30">30</reference>), shall feel His iron yoke.

<hi type="bold">go haughtily--</hi>(Compare Note, see on <reference osisRef="Jer.6.28">Jr 6:28</reference>). Ye shall not walk as now with neck haughtily uplifted, for the yoke shall press down your "neck."

<hi type="bold">this time is evil--</hi>rather, "for that time shall be an evil time," namely, the time of the carrying away into captivity (compare <reference osisRef="Amos.5.13">Am 5:13</reference>; <reference osisRef="Eph.5.16">Ep 5:16</reference>).

3. against this family-- against the nation, and especially against those reprobated in Mi 2:1, 2. I devise an evil-- a happy antithesis between God's dealings and the Jews' dealings (Mi 2:1). Ye "devise evil" against your fellow countrymen; I devise evil against you. Ye devise it wrongfully, I by righteous retribution in kind. from which ye shall not remove your necks-- as ye have done from the law. The yoke I shall impose shall be one which ye cannot shake off. They who will not bend to God's "easy yoke" (Mt 11:29, 30), shall feel His iron yoke. go haughtily-- (Compare Note, see on Jr 6:28). Ye shall not walk as now with neck haughtily uplifted, for the yoke shall press down your "neck." this time is evil-- rather, "for that time shall be an evil time," namely, the time of the carrying away into captivity (compare Am 5:13; Ep 5:16).