(3) Now Nineveh was . . .--The past tense here certainly seems to imply that at the time in which the author wrote the city was no longer in existence, but the force of a Hebrew tense is not to be estimated by the analogy of modern languages.

An exceeding great city.--Literally, A city great to God; an expression equivalent to a divinely great city, and taken, as Ewald thinks, from the language of the people, like the Arabic "to Allah," in the saying "to Allah (i.e., divine) is he that composed this." In the Hebrew poetic and prophetic writings a finer form is found, e.g., "mountains of God," "cedars of God" (Psalm 36:6; Psalm 80:10), "trees of Jehovah" (Psalm 104:16), but in Genesis 10:9 a precisely similar proverbial use shows itself, also belonging to the Mesopotamian region, "Nimrod, a mighty hunter before the Lord."

Of three days' journey.--Hitzig takes this as giving the diameter of the city, but most commentators refer it to the circumference. The circuit of the walls was the most obvious measurement to give of an ancient city. Herodotus variously reckons a day's journey at about eighteen or twenty-three miles (v. 53, iv. 101), and the circuit of the irregular quadrangle composed of the mounds of Koujunjik, Nimrud, Karamless, and Khorsabad, now generally allowed to represent ancient Nineveh, is about sixty miles. This agrees sufficiently with the obviously vague and general statement of the text.

Verse 3. - Arose, and went. He was now as prompt to obey as formerly to flee. Was; i.e. when Jonah visited it. Nothing can be argued from the past tense here as to the date of the composition of the book. It is a mere historical detail, and cannot be forced into a proof that Jonah wrote after the destruction of Nineveh. An exceeding great city; literally, a city great to God; πόλις μεγάλη τῷ Θεῷ (Septuagint); great before God - in his estimation, as though even God must acknowledge it. So Nimrod is called (Genesis 10:9) "a mighty hunter before the Lord;" and Moses, in Acts 7:20, is said to have been" beautiful to God." The expression may also mean that God (Elohim, God as Governor of the world) regarded this city with interest, as intended in the Divine counsels to perform an important part. For he is not the God of the Jews only, but also of the Gentiles (Romans 3:29). Of three days' journey; i.e. in circumference - about sixty miles (see note on Jonah 1:2). Or the writer may mean that it took Jonah three days to visit the various quarters of this huge place. The area of the vast quadrangle containing the remains of the four cities comprised under the name Nineveh is estimated by Professor Rawlinson at two hundred and sixteen square miles. We ought, however, to omit Khorsabad from this computation, as it was not founded till Sargon's time, B.C. 710.

3:1-4 God employs Jonah again in his service. His making use of us is an evidence of his being at peace with us. Jonah was not disobedient, as he had been. He neither endeavoured to avoid hearing the command, nor declined to obey it. See here the nature of repentance; it is the change of our mind and way, and a return to our work and duty. Also, the benefit of affliction; it brings those back to their place who had deserted it. See the power of Divine grace, for affliction of itself would rather drive men from God, than draw them to him. God's servants must go where he sends them, come when he calls them, and do what he bids them; we must do whatever the word of the Lord commands. Jonah faithfully and boldly delivered his errand. Whether Jonah said more, to show the anger of God against them, or whether he only repeated these words again and again, is not certain, but this was the purport of his message. Forty days is a long time for a righteous God to delay judgments, yet it is but a little time for an unrighteous people to repent and reform in. And should it not awaken us to get ready for death, to consider that we cannot be so sure that we shall live forty days, as Nineveh then was that it should stand forty days? We should be alarmed if we were sure not to live a month, yet we are careless though we are not sure to live a day.So Jonah arose, and went unto Nineveh, according to the word of the Lord,.... He was no longer disobedient to the heavenly vision; being taught by the rod, he acts according to the word; he is now made willing to go on the Lord's errand, and do his business, under the influence of his power and grace; he stands not consulting with the flesh, but immediately arises and sets forward on his journey, as directed and commanded, being rid of that timorous spirit, and those fears, he was before possessed of; his afflictions had been greatly sanctified to him, to restore his straying soul, and cause him to keep and observe the word of the Lord; and his going to Nineveh, and preaching to a Heathen people, after his deliverance out of the fish's belly, was a type of the preaching of the Gospel to the Gentiles by the apostles, according to the commission of Christ renewed unto them, after his resurrection from the dead, Acts 26:23; and after many failings of theirs;

now Nineveh was an exceeding great city: or "a city great to God" (m); not dear to him, for it was full of wickedness; not great in his esteem, with whom the whole earth is as nothing; but known by him to be what it was; and the name of God is often used of things, to express the superlative nature and greatness of them, as trees of God, mountains of God, the flame of God, &c. Psalm 36:7; it was a greater city than Babylon, of which See Gill on Jonah 1:2;

of three days' journey; in compass, being sixty miles, as Diodorus Siculus (n) relates; and allowing twenty miles for a day's journey on foot, as this was, and which is as much as a man can ordinarily do to hold it, was just three days journey; and so Herodotus (o) reckons a day's journey at an hundred fifty furlongs, which make about nineteen miles; but, according to the Jewish writers, a middling day's journey is ten "parsas" (p), and every "parsa" makes four miles, so that with them it is forty miles: or else it was three days' journey in the length of it, as Kimchi thinks, from end to end. This is observed to show the greatness of the city, which was the greatest in the whole world, as well as to lead on to the following account.

(m) "magna Deo", Montanus, Vatablus, Tigurine version, Mercerus, Drusius, Cocceius. (n) Bibliothec. l. 2. p. 92. (o) Terpsichore, sive l. 5. c. 53. (p) T. Bab. Pesachim, fol. 94. 1.