(7) And he caused . . .--The fact that the word rendered "decree" in this verse was a technical name for the edicts of Assyrian and Babylonian kings (see Daniel 3:10; Daniel 3:29) would alone vouch for the accurate acquaintance of the author with the customs he describes. But the very form of the royal edict is here preserved. The verse should probably run: And he caused to be proclaimed, and be published in Nineveh "According to the decree of the king and his magnates be it proclaimed that," &c. The word "saying" is apparently formal like our "thus saith," &c.
And his nobles.--For this association of the great men with the autocrat, comp. Daniel 6:17. Traces of the custom can also be discovered in Assyrian inscriptions, e.g., "I am Assurbanipal king of nations, king of Assyria, Nabu-damiq and Umbadara the great men," &c. (G. Smith, Assyrian Discoveries, p. 413). Ewald thinks the formal "saying" in the edict marks the omission of the names, which in the original would be given.
Beast.--The Hebrew word is general, and might include all the domestic animals, but from the addition of "herd nor flock" we must doubtless here confine it to the horses and mules, &c., which even, according to our ideas, might have their usual gay housings changed to those suited to a time of mourning. "Men think it strange that the horses at Nineveh were covered with sackcloth, and forget how, at the funerals of the rich, black horses are chosen, and are clothed with black velvet" (Pusey). Herodotus (9:24) and Plutarch (Alexander), have both preserved instances in which horses and mules were associated with human beings in the signs of public mourning. The instinct which underlies the custom is a true one. Not only are the destinies of the animals which minister to man's wants often identical with his own; but there is a bond of sympathy between them naturally; and one remarkable feature of this book is the prominence given to this truth. (See Jonah 4:11.)
Let them not feed. . . .--Poetically, the beasts are said by Virgil to fast at the death of Daphnis (Eclog., v. 24-28), and in Joel 1:20 their mute appeal against suffering is represented as audible to God. In the horror of the impending ruin of Nineveh, superstition exaggerated the true feeling underlying such representations, and to the belief in the sympathy of the lower animals with man was added the hope that their sufferings would help to appease the wrath of God.
Let them turn.--Notice the insistence on a moral change, and the implied contrast, again showing itself, with the formality of Judaism. Even in this repentance the edict does not stop to distinguish beast from man, but includes all, as all were involved in the threatened destruction.
Violence.--This is the characteristic of Assyrian manners most frequently noticed in the prophets. (See Nahum 2:11-12; Nahum 3:1; Isaiah 10:13-14.) The cuneiform inscriptions abundantly illustrate this point. Take this for example from an inscription of Tiglath Pileser II.: "Tiglath Pileser, the great king, the powerful king, king of nations, &c, the powerful warrior who in the service of Assur his lord the whole of his haters has trampled on like clay, swept like a flood, and reduced to shadows" (G. Smith, Assyrian Discoveries, p. 254).
Who can tell . . .?--This sudden recognition of one God by a king of Nineveh appears far more striking if contrasted with the long lists of deities usually mentioned in the Assyrian inscriptions, e.g., "By command of Assur, Sin, Shamas, Vul, Bel, Nebo, Ishtar of Nineveh, Sarrat-Kitmuri, Ishtar of Arbela, Ninip, Nergal, and Nusku, into Minni I entered and marched victoriously" (from the Cylinder of Assurbanipal, Smith, p. 333).
Verse 7. - He caused it, etc.; literally, he caused proclamation to be made, and said, i.e. by the heralds. The decree. The word used here (taam) is an Accadian term, which had become naturalized in Assyria, Persia, and Babylonia, and was applied to a mandate issued with royal authority. It is found in Daniel 3:10, 29; Daniel 4:6; Ezra 4:8, etc. Jonah introduces it here as being the very word employed in describing the proclamation. And his nobles. The monarchs of Assyria were absolute; and if the king in the present case associated the magnates with himself, he did it in an humility occasioned by alarm, and because he saw that they were of the same mind as himself (comp. Daniel 6:17). Saying. The decree extends from here to the end of ver. 9. Man nor beast;i.e. domestic animals, horses, mules, distinct from herd and flock. These great cities contained in their area immense open spaces, like our parks, where cattle were kept. The dumb animals were made to share in their masters' fast and sorrow, as they shared their joy and feasting; their bleating and bellowing were so many appeals to Heaven for mercy; the punishment of these innocent creatures was a kind of atonement for the guilt of their lords (comp. Hosea 4:3; Joel 1:20; and note how the brute creation is said to sham in the happiness of paradise regained, Isaiah 11.). The commentators quote Virgil, 'Ecl.,' 5:24, etc., where, however, the point is that the grief of the shepherds hinders them from attending to the wants of their flocks. Herodotus (9:24) mentions an instance of the Persians cutting the manes and tails of their horses and mules in a case of general mourning (comp. Eurip., 'Alcest.,' 428, etc.; Plut., 'Alex.,' 72).
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.
And he caused it to be proclaimed and published through Nineveh,.... By a herald or heralds, sent into the several parts of the city:
by the decree of the king and his nobles; with whom he consulted, and whose advice he took; and who were equally concerned at this news, and very probably were present when word was brought to the king concerning it:
saying, let neither man nor beast, herd nor flock, taste anything; a very strict and general fast this: abstinence from all food was enjoined; not only men of every rank and age, but the cattle likewise, horses and camels, they used either for their pleasure or business; their oxen, cows, and calves, of their herd; their sheep, goats, lambs, and kids, of their flocks:
let them not feed, nor drink water; no food were to be put into their mangers or folds: nor were they to be suffered to graze in their pastures, or to be allowed the least quantity of food or drink; this was ordered, to make the mourning the greater; thus Virgil (u) describes the mourning for the death of Caesar by the oxen not coming to the rivers to drink, nor touching the grass of the field; and to afflict their minds the more, and for their greater mortification, since these creatures were for their use and pleasure, Fasting was used by the Heathens; as well as the Jews, in some cases; particularly the Egyptians, as Herodotus (w) observes, from whom the Assyrians might take it.
(u) "Non ulli pastos, illis egere diebus Frigida Daphni boves, ad flumius, nulla neque amnem Libavit quadrupes, nec graminis attigit herbam". Bucolic. Eclog. 5. l. 24, &c. (w) L. 2. c. 4. & l. 4. c. 186.
And his nobles.--For this association of the great men with the autocrat, comp. Daniel 6:17. Traces of the custom can also be discovered in Assyrian inscriptions, e.g., "I am Assurbanipal king of nations, king of Assyria, Nabu-damiq and Umbadara the great men," &c. (G. Smith, Assyrian Discoveries, p. 413). Ewald thinks the formal "saying" in the edict marks the omission of the names, which in the original would be given.
Beast.--The Hebrew word is general, and might include all the domestic animals, but from the addition of "herd nor flock" we must doubtless here confine it to the horses and mules, &c., which even, according to our ideas, might have their usual gay housings changed to those suited to a time of mourning. "Men think it strange that the horses at Nineveh were covered with sackcloth, and forget how, at the funerals of the rich, black horses are chosen, and are clothed with black velvet" (Pusey). Herodotus (9:24) and Plutarch (Alexander), have both preserved instances in which horses and mules were associated with human beings in the signs of public mourning. The instinct which underlies the custom is a true one. Not only are the destinies of the animals which minister to man's wants often identical with his own; but there is a bond of sympathy between them naturally; and one remarkable feature of this book is the prominence given to this truth. (See Jonah 4:11.)
Let them not feed. . . .--Poetically, the beasts are said by Virgil to fast at the death of Daphnis (Eclog., v. 24-28), and in Joel 1:20 their mute appeal against suffering is represented as audible to God. In the horror of the impending ruin of Nineveh, superstition exaggerated the true feeling underlying such representations, and to the belief in the sympathy of the lower animals with man was added the hope that their sufferings would help to appease the wrath of God.
Let them turn.--Notice the insistence on a moral change, and the implied contrast, again showing itself, with the formality of Judaism. Even in this repentance the edict does not stop to distinguish beast from man, but includes all, as all were involved in the threatened destruction.
Violence.--This is the characteristic of Assyrian manners most frequently noticed in the prophets. (See Nahum 2:11-12; Nahum 3:1; Isaiah 10:13-14.) The cuneiform inscriptions abundantly illustrate this point. Take this for example from an inscription of Tiglath Pileser II.: "Tiglath Pileser, the great king, the powerful king, king of nations, &c, the powerful warrior who in the service of Assur his lord the whole of his haters has trampled on like clay, swept like a flood, and reduced to shadows" (G. Smith, Assyrian Discoveries, p. 254).
In their hands.--Comp. Psalm 7:3.
Who can tell . . .?--This sudden recognition of one God by a king of Nineveh appears far more striking if contrasted with the long lists of deities usually mentioned in the Assyrian inscriptions, e.g., "By command of Assur, Sin, Shamas, Vul, Bel, Nebo, Ishtar of Nineveh, Sarrat-Kitmuri, Ishtar of Arbela, Ninip, Nergal, and Nusku, into Minni I entered and marched victoriously" (from the Cylinder of Assurbanipal, Smith, p. 333).
by the decree of the king and his nobles; with whom he consulted, and whose advice he took; and who were equally concerned at this news, and very probably were present when word was brought to the king concerning it:
saying, let neither man nor beast, herd nor flock, taste anything; a very strict and general fast this: abstinence from all food was enjoined; not only men of every rank and age, but the cattle likewise, horses and camels, they used either for their pleasure or business; their oxen, cows, and calves, of their herd; their sheep, goats, lambs, and kids, of their flocks:
let them not feed, nor drink water; no food were to be put into their mangers or folds: nor were they to be suffered to graze in their pastures, or to be allowed the least quantity of food or drink; this was ordered, to make the mourning the greater; thus Virgil (u) describes the mourning for the death of Caesar by the oxen not coming to the rivers to drink, nor touching the grass of the field; and to afflict their minds the more, and for their greater mortification, since these creatures were for their use and pleasure, Fasting was used by the Heathens; as well as the Jews, in some cases; particularly the Egyptians, as Herodotus (w) observes, from whom the Assyrians might take it.
(u) "Non ulli pastos, illis egere diebus Frigida Daphni boves, ad flumius, nulla neque amnem Libavit quadrupes, nec graminis attigit herbam". Bucolic. Eclog. 5. l. 24, &c. (w) L. 2. c. 4. & l. 4. c. 186.