(6) For word came.--Rather, And the matter reached. The Authorised Version treats the royal edict that follows as the same with the proclamation in Jonah 3:5. This is possible, but it is more probable that the writer intended to describe the effect produced on each district of the vast city in succession, and on all grades of people. The piercing cry uttered from street to street, from square to square, reaches at last the king on his throne of state.

And he laid . . .--Stripping off the state mantle (the Hebrew word implies amplitude. See 1Kings 19:13.) It is interesting to find it used of the "Babylonish garment," found in Achan's tent. See Joshua 7:21), the monarch assumes a mourning dress. To form a conception of the change involved, the descriptions of Assyrian royal magnificence should be studied in Layard, or their representations in the Assyrian courts of the Crystal Palace. For the usual signs of Oriental mourning, comp. Genesis 37:34; 2Samuel 3:31; Job 2:8; Psalm 35:13; Ezekiel 26:16, &c.

Verse 6. - For word came; and the mater came; ἤγγισεν ὁ λόγος, "the word came near" (Septuagint). The tokens of penitence mentioned in ver. 5 were not exhibited in obedience to any royal command. Rather, as the impression made by the prophet spread among the people, and as they adopted these modes of showing their sorrow, the news of the movement reached the king, and he put himself at the head of it. The reigning monarch was probably either Shalmaneser III. or one of the two who succeeded him, Asshur-danil and Asshur-nirari, whose three reigns extended from B.C. 781 to 750. His robe (addereth); the word used for the "Babylonish garment" in Joshua 7:21. The magnificence of the Assyrian kings attire is attested by the monuments. Sat in ashes (comp. Job 2:8; Esther 4:3).

3:5-10 There was a wonder of Divine grace in the repentance and reformation of Nineveh. It condemns the men of the gospel generation, Mt 12:41. A very small degree of light may convince men that humbling themselves before God, confessing their sins with prayer, and turning from sin, are means of escaping wrath and obtaining mercy. The people followed the example of the king. It became a national act, and it was necessary it should be so, when it was to prevent a national ruin. Let even the brute creatures' cries and moans for want of food remind their owners to cry to God. In prayer we must cry mightily, with fixedness of thought, firmness of faith, and devout affections. It concerns us in prayer to stir up all that is within us. It is not enough to fast for sin, but we must fast from sin; and, in order to the success of our prayers, we must no more regard iniquity in our hearts, Ps 66:18. The work of a fast-day is not done with the day. The Ninevites hoped that God would turn from his fierce anger; and that thus their ruin would be prevented. They could not be so confident of finding mercy upon their repentance, as we may be, who have the death and merits of Christ, to which we may trust for pardon upon repentance. They dared not presume, but they did not despair. Hope of mercy is the great encouragement to repentance and reformation. Let us boldly cast ourselves down at the footstool of free grace, and God will look upon us with compassion. God sees who turn from their evil ways, and who do not. Thus he spared Nineveh. We read of no sacrifices offered to God to make atonement for sin; but a broken and a contrite heart, such as the Ninevites then had, he will not despise.For word came unto the king of Nineveh,.... Who was not Sardanapalus, a very dissolute prince, and abandoned to his lusts; but rather Pul, the same that came against Menahem king of Israel, 2 Kings 15:19, as Bishop Usher (s) thinks; to him news were brought that there was such a prophet come into the city, and published such and such things, which met with credit among the people; and that these, of all ranks and degrees, age and sex, were afflicted with it, and thrown into the utmost concern about it; so very swiftly did the ministry of Jonah spread in the city; and what he delivered was so quickly carried from one to another, that in one day's time it reached the palace, and the royal ear:

and he arose from his throne; where he sat in great majesty and splendour, encircled by his nobles, receiving their caresses and compliments; or, it may be, giving audience to foreign ambassadors, sent to court his friendship and alliance; or hearing causes, and redressing the grievances of his subjects; for he appears to be one that did not indulge himself in hunting, and such like exercises, or in his lusts and pleasures:

and he laid his robe from him; his royal apparel, his imperial robe, and garments of his glory, as the Targum; or his glorious garments, with which he was richly and most magnificently arrayed; he put off these, and left his throne, in token of his concern at hearing such dismal tidings as the overthrow of his capital city, and of his humiliation and abasement:

and covered him with sackcloth; which was very rough and coarse, and must be very disagreeable to a person so tender and delicate, and was what the meanest of his subjects wore on this occasion:

and sat in ashes; or "in the" or "that ashes" (t); used in such times of mourning, which were either strewed under him, or put upon his head; and this, with the other, were done to afflict the body, and affect the mind with a sense of sin, and the misery threatened for sin, and to shaw deep humiliation for it.

(s) Annales Vet. Test. A. M. 3233. Vid. Rollin's Ancient History, vol. 2. p. 30. (t) "in cinere illo", Vatablus, Tarnovius.