John Calvin Commentary Jonah 1:1-2

"Now the word of Jehovah came unto Jonah the son of Amittai, saying, Arise, go to Nineveh, that great city, and cry against it; for their wickedness is come up before me." — Jonah 1:1-2 (ASV)

As I have previously observed, Jonah seems here indirectly to imply that he had been previously called to the office of a teacher; for it is the same as though he had said that he composed this history as a part of his regular duties. The word of God then was not for the first time communicated to Jonah when he was sent to Nineveh; but it pleased God, when he was already a Prophet, to employ him among other nations.

It might have been, then, that he was sent to Nineveh so that the Lord, being weary of the obstinacy of His own people, might provide an example of godly teachableness from a pagan and uncircumcised nation, in order to make the Israelites more inexcusable. They professed true religion and boasted of being a holy people; circumcision was also a symbol and pledge of God’s covenant to them. Yet they despised all the prophets, so that their teaching among them was entirely useless.

It is therefore probable that this prophet was taken away from them so that the Ninevites, by their example, might magnify Israel’s sin. For in three days, they turned to God after Jonah had preached to them. But among the Israelites and their kindred, he had accomplished nothing over a long period, even though his authority had been sufficiently confirmed—and this, as we have already said, was in their favor. For Jonah had predicted that the kingdom of Israel would continue to stand; and however much they deserved to perish, yet the Lord fulfilled what He had promised by the mouth of His servant. They should, therefore, have embraced his doctrine, not only because it was divine, but especially because the Lord had been pleased to show His love to them.

Indeed, I do not doubt that the ingratitude of the people was in this manner arraigned, since the Ninevites repented at the preaching of Jonah, and that for a short time, while the Israelites continually hardened themselves in their obstinacy. And therefore some have refinedly interpreted that passage in Matthew 12:39-41, This perverse generation seeketh a sign, and a sign shall not be given to it, except the sign of Jonah the Prophet, as if this implied that the Gospel was to be preached to the Gentiles, because Jonah was taken away from his own nation and was given as a teacher to foreign and pagan nations.

They therefore suppose that this should be understood as a prophecy concerning the future call of the Gentiles, as though Christ had said that He would later go to the Gentiles, after having found the wickedness of the chosen people beyond recovery. But as Christ expressly applies this comparison, we should not apply His words arbitrarily.

He indeed confines the comparison to one particular thing, that is, As Jonah had been three days in the whale’s bowels, so also He would be three days in the bowels of the earth; as if He had said that in this He would be like Jonah, for He would be a Prophet restored to life.

And this was said intentionally by Christ, because He saw that He was despised by the Jews, and that His labors were in vain: “Since you now do not hear Me, and consider Me as nothing, know that I will afterward be a new Prophet, even after My resurrection; so at last I will begin to speak more effectually both to the Jews and to the Gentiles, as Jonah converted Nineveh, after having returned again to life.” This, then, is the straightforward meaning of the passage.

Hence Jonah was not a type of Christ because he was sent to the Gentiles, but because he returned to life again, after having for some time exercised his office as a Prophet among the people of Israel. Those, then, who say that his departure was a token of the call of the Gentiles, indeed present what is plausible, but it seems to be supported by no solid reason; for it was in fact an extraordinary thing.

God, then, had not yet openly shown what He would do at the coming of Christ. When Naaman the Syrian was converted to the faith (2 Kings 5:15), and a few others, God changed nothing in His ordinary ways: for there always existed the special call of the race of Abraham, and religion was always confined within the ancient limits; and it always remained true that God had not done for other nations as He had for the Jews, for He had revealed to them His judgments (Psalms 147:20). It was therefore God’s will that the adoption of the race of Abraham should continue unaltered until the coming of Christ, so that the Jews might excel all other nations, and differ from them through a freely given privilege, as the holy and elect people of God.

Those who adopt the contrary opinion say that the Ninevites were converted to the Lord without circumcision. This is true, but I do not know whether what is mentioned later was a true and legitimate conversion; and of this, if the Lord is willing, I will speak again more fully. However, it seems more probable that they were induced by the prophet’s reproofs and threats humbly to plead against the impending wrath of God. Therefore, God forgave them on that occasion; what happened later is not clear.

It is certainly not probable that the whole city was converted to the Lord, for soon after, that city became extremely hostile to both the Israelites and the Jews; and the Church of God was continually harassed with slaughters by the Ninevites. Since this was the case, there is certainly no reason to think that they had truly and sincerely repented. But I postpone a full discussion of this subject until we reach another passage. Let us now continue with our text.

Arise, go to Nineveh, to that great city. Nineveh is called a great city, and not without reason; for it was in circumference, as profane writers say, 400 stadia: and we will see that Jonah was three whole days in going through the squares and streets of the city.

It therefore follows that it was a very large city, and all acknowledge this. Profane writers call it Ninus, and say that it is a name derived from its founder; for it was Ninus, the son of Betas, who built it. But more correct is their opinion, who think that נינוה Ninue, is a Hebrew word: and therefore what Herodotus and Diodorus, and others of the same class, say, is certainly fabulous, both as to the origin of the city and as to the whole progress of the kingdom, and their legends can easily be disproved by testimonies from Holy Scripture.

It is at the same time acknowledged by all that Nineveh was a very large and a well-fortified city. Babylon was later built by Semiramis, who had been the wife of Betas: after her husband’s death she wished to show that she also excelled in intellect and diligence, and that she possessed wisdom considered exceptional.

But with regard to the founder of Nineveh, it is certain that the city was first built by Asshur: whether it was enlarged by Ninus, I do not know: this, then, I leave as uncertain; for I do not wish to contend about what is doubtful. But it is certain, from what Moses has said, that the founder of this city was Asshur (Genesis 10:11).

As to the size of the city, even if profane writers had not said a word, the testimony of Jonah should be sufficient for us. Now, since he is commanded to go and proceed to Nineveh, the Lord gives him some hope of success. He indeed worked effectively by the hand of His servant, Nahum; who, though he continued at home, yet prophesied against the Ninevites; but with a different view, and for another purpose.

For as the people were then greatly distressed, and saw the kingdom or monarchy of Assyria in a flourishing state, they must have despaired, had not some comfort been given to them. Therefore Nahum showed that God would be a judge against the Ninevites; that though He for a time favored and spared them, there was still impending over them the dreadful judgment of which he speaks.

Nahum, then, was not given as a teacher to the Ninevites, but was only a proclaimer, so that the Jews might strengthen their faith by this comfort—that they were not entirely rejected by the Lord, as He would at some point avenge their wrongs. The case with Jonah was different: for he was sent to the city itself, to exhort the Ninevites to repent.

Now the Lord, by speaking expressly of the size of the city, intended to fortify him, so that he would not be frightened by the splendor, wealth, and power of that city: for we know how difficult it is to undertake great and arduous tasks, especially when we feel ourselves lacking strength.

When we have to deal with many and powerful adversaries, we are not only debilitated, but our courage completely vanishes. Therefore, lest the greatness of Nineveh should fill Jonah with terror, he is here prepared and armed with resolve. “Go then to Nineveh, and do not let the power of that monarchy prevent you from fulfilling what I command you; which is, to show the Ninevites their sins, and to denounce destruction on them, if they do not repent.”

We now understand, then, why Nineveh was called a great city: for if it had not been for the reason just stated, it would not have been necessary that this should have been said to Jonah. The Israelites, I do not doubt, knew well that it was a large city, and also possessed strength and a large number of men: but the Lord intended to set before His servant what might have been a hindrance to him in the discharge of his office; Go then to this great city. In short, God designed in this way to test Jonah, whether he would prefer His command to all the obstacles of this world.

And it is a genuine proof of obedience when we simply obey God, however numerous the obstacles which may meet us and may be suggested to our minds, and though no escape may appear to us; indeed, when we follow God, as if with closed eyes, wherever He may lead us, and do not doubt that He will add strength to us, and also extend His hand, whenever necessary, to remove all our difficulties.

It was then the Lord’s purpose to deal in this way with Jonah; as if He had said to him, “Remember who I am, and be content with My authority; for I have ready at hand all resources; when anything stands in your way, rely on My power, and execute what I command you.” This is the import of the passage.

Whenever, then, God demands any service from us, and we at the same time see that what fulfilling our duty demands is either difficult or apparently impossible, let this come to our minds: that there is nothing in the whole world that should not yield to God’s command. We shall then gather courage and confidence, nor will anything be able to divert us from our duty and a right course, though the whole world were fighting against God.

It now follows, Cry against her; for ascended has their wickedness before My presence. Cry, He says, against her: it was an unpleasant undertaking to cry out against her immediately at the beginning. We indeed know that men take pride in their power: and as there was then but one monarchy in the world, the seat of which was at Nineveh, a teacher could hardly expect to obtain a patient hearing, though he excelled in graciousness of manner, and had acquired reputation, and brought an agreeable message. But Jonah was a foreigner, one unknown, and lacking authority; and even more, he was immediately to denounce destruction on the Ninevites, to cry aloud, to reprove, to make a forceful proclamation, to threaten. How difficult was all this? We therefore see how hard a command it was when God charged His Prophet to cry against Nineveh.

It is now added, For their wickedness has ascended to Me. By this clause God strengthens His servant Jonah; as if He said, “You will not, as an individual, have to contend with them, but I appoint you as My herald, to summon them to My tribunal.” And no doubt it must have greatly encouraged Jonah, that he had not to deal with the Ninevites as an individual, but as the messenger of God: and it might also have had an influence on their minds, to know that though no mortal inflicted punishment for their crimes, they still could not escape the vengeance of God.

This, then, is the reason why the Lord here declares that He would be the judge of Nineveh. And at the same time He reminds us, that though the Ninevites congratulated themselves, and also gained the plaudits of the whole world on account of their power, yet all this was of no importance, because their wickedness and iniquity had ascended to heaven. When therefore we are reproved, there is no reason that we should turn our eyes here and there towards men; we should immediately present ourselves to the scrutiny of God; indeed, we ourselves should undertake that voluntary examination which God requires. By so doing, we shall not feed our vices by foolishly deceiving ourselves, as hypocrites do, who always look around them to the right hand and to the left, and never raise up their thoughts to heaven. Let us continue—