4<\/strong>. And Jonah began to enter into the city<\/em> ] Calvin well brings out the moral grandeur of the scene which this verse so simply and briefly describes; the promptitude of Jonah’s action, in entering without delay or hesitation or enquiry, immediately, as it would seem, upon his reaching the city, upon his difficult and dangerous task; his boldness, as a helpless and unprotected stranger, in standing in the heart of “the bloody city,” and denouncing destruction upon it. It was, indeed, to “beard the lion in his den” to adventure himself on such an errand into “the dwelling of the lions and the feeding place of the young lions, where the lion, even the old lion, walked, and the lion’s whelp, and none made them afraid.” (Nah 2:11<\/span>.)<\/p>\n a day’s journey<\/em> ] “He began to perambulate the city, going hither and thither, as far as was possible, in the first day.” (Maurer.) And as he went he cried. In him was personified the description of the wise King of Israel:<\/p>\n “Wisdom crieth without;<\/p>\n She uttereth her voice in the streets:<\/p>\n She crieth in the chief place of concourse,<\/p>\n in the openings of the gates:<\/p>\n In the city she uttereth her words,<\/p>\n Saying,<\/p>\n . . . . . . . . . . . . . . . . . . . . . . . . . . .<\/p>\n Turn ye at my reproof.”<\/p>\n Pro 1:20-23<\/span>.<\/p>\n Some have supposed that, as a day’s journey would suffice to traverse from one side to the other a city, of which the dimensions were such as have been assigned ( Jon 3:3<\/em><\/span>) to Nineveh, and as, moreover, Jonah is found afterwards (Jon 4:5<\/span>) on the east side of Nineveh (i. e. the opposite side to that on which he would have entered it in coming from Palestine), we are intended here to understand that he walked quite through the city in a single day, uttering continually as he went “his one deep cry of woe.” The other view, however, is more natural, and it enhances the idea of the impressibility of the Ninevites, and their readiness to believe and repent, which it is evidently the design of the inspired writer to convey, if we suppose that while the preacher himself was seen and heard in only a portion of the vast city, his message was taken up and repeated, and sped and bore fruit rapidly in every direction, till tidings of what was happening came to the king himself ( Jon 3:6<\/em><\/span>), and in obedience to the yet distant and unseen prophet, he issued the edict which laid the whole of Nineveh, man and beast, abashed and humbled before the threatened blow.<\/p>\n Yet forty days<\/em> ] “He threatens the overthrow of the city unconditionally. From the event, however, it is clear that the threat was to be understood with this condition, ‘unless ye shall (in the mean time) have amended your life and conduct.’ Comp. Jer 18:7-8<\/span>.” (Rosenm.) God’s threatenings are always implied promises.<\/p>\n overthrown<\/em> ] The word is the same as that used of the destruction of Sodom and Gomorrah, both in the history of that event (Gen 19:25<\/span>; Gen 19:29<\/span>), and in subsequent reference to it (Deu 29:23<\/span> [Heb. 22]). Not necessarily by the same means, (comp. “overthrown by strangers,” Isa 1:7<\/span>,) but as complete and signal shall the overthrow be. The use of the participle, lit., Yet forty days and Nineveh overthrown<\/strong>, is very forcible. To the prophet’s eye, overlooking the short interval of forty days, Nineveh appears not a great city with walls and towers and palaces, and busy marts and crowded thoroughfares, but one vast mass of ruins.<\/p>\n It may be asked whether the whole of Jonah’s preaching to the Ninevites consisted of this one sentence incessantly repeated. The sacred text, taken simply as it stands, seems to imply that it did. We have indeed here “the spectacle of an unknown Hebrew, in a prophet’s austere and homely attire, passing through the splendid streets of the proudest town of the Eastern world;” but not (except so far as imagination completes the picture) of his “uttering words of rebuke and menace, bidding the people not only to make restitution of their unlawfully acquired property, but to give up their ancestral deities for the one God of Israel.” (Kalisch.) To an oriental mind (and Almighty God is wont to adapt His means to those whom they are to reach) the simple, oft-repeated announcement might be more startling than a laboured address. “Simplicity is always impressive. They were four words which God caused to be written on the wall amid Belshazzar’s impious revelry; Mene, mene, tekel, upharsin<\/em>. We all remember the touching history of Jesus the son of Anan, an unlettered rustic, who, ‘four years before the war, when Jerusalem was in complete peace and affluence,’ burst in on the people at the feast of tabernacles with one oft-repeated cry, ‘A voice from the East, a voice from the West, a voice from the four winds, a voice on Jerusalem and the temple, a voice on the bridegrooms and the brides, a voice on the whole people;’ how he went about through all the lanes of the city, repeating, day and night, this one cry; and when scourged until his bones were laid bare, echoed every lash with ‘Woe, woe, to Jerusalem,’ and continued as his daily dirge and his one response to daily good or ill-treatment, ‘Woe, woe, to Jerusalem.’ The magistrates and even the cold Josephus thought that there was something in it above nature.” (Pusey.)<\/p>\n And Jonah began to enter the city a days journey – <\/B>Perhaps the days journey enabled him to traverse the city from end to end, with his one brief, deep cry of woe; Yet forty days and Nineveh overthrown. He prophesied an utter overthrow, a turning it upside down. He does not speak of it as to happen at a time beyond those days. The close of the forty days and the destruction were to be one. He does not say strictly, Yet forty days and Nineveh shall be overthrown, but, Yet forty days and Nineveh overthrown. The last of those forty days was, ere its sun was set, to see Nineveh as a thing overthrown. Jonah knew from the first Gods purpose of mercy to Nineveh; he had a further hint of it in the altered commission which he had received. It is perhaps hinted in the word Yet . If God had meant unconditionally to overthrow them, He would have overthrown them without notice. Yet, always denotes some long-suffering of God. But, taught by that severe discipline, he discharges his office strictly.<\/P> He cries, what God had commanded him to cry out, without reserve or exception. The sentence, as are all Gods threatenings until the last, was conditional. But God does not say this. That sentence was now within forty days of its completion; yet even thus it was remitted. Wonderful encouragement, when one Lent sufficed to save some 600,000 souls from perishing! Yet the first visitation of the cholera was checked in its progress in England, upon one days national fast and humiliation; and we have seen how general prayer has often-times at once opened or closed the heavens as we needed. A few years ago, relates Augustine, when Arcadias was Emperor at Constantinople (what I say, some have heard, some of our people were present there,) did not God, willing to terrify the city, and, by terrifying, to amend, convert, cleanse, change it, reveal to a faithful servant of His (a soldier, it is said), that the city should perish by fire from heaven, and warned him to tell the Bishop! It was told. The Bishop despised it not, but addressed the people. The city turned to the mourning of penitence, as that Nineveh of old. Yet lest men should think that he who said this, deceived or was deceived, the day which God had threatened, came. When all were intently expecting the issue with great fears, at the beginning of night as the world was being darkened, a fiery cloud was seen from the East, small at first then, as it approached the city, gradually enlarging, until it hung terribly over the whole city.<\/P> All fled to the Church; the place did not hold the people. But after that great tribulation, when God had accredited His word, the cloud began to diminish and at last disappeared. The people, freed from fear for a while, again heard that they must migrate, because the whole city should be destroyed on the next sabbath. The whole people left the city with the Emperor; no one remained in his house. That multitude, having one some miles, when gathered in one spot to pour forth prayer to God, suddenly saw a great smoke, and sent forth a loud cry to God. The city was saved. What shall we say? adds Augustine. Was this the anger of God, or rather His mercy? Who doubts that the most merciful Father willed by terrifying to convert, not to punish by destroying? As the hand is lifted up to strike, and is recalled in pity, when he who was to be struck is terrified, so was it done to that city. Will any of Gods warnings now move our great Babylon to repentance, that it be not ruined?<\/P><\/p>\n Jon 3:4<\/span><\/p>\n Yet forty days, and Nineveh shall be overthrown.<\/em><\/p>\n<\/p>\n The knell of Nineveh<\/strong><\/p>\n Sardanapalus puts off his jewelled array, and puts on mourning, and the whole city goes down on its knees, and street cries to street, and temple to temple. A black covering is thrown over the horses, and the sheep, and the cattle. Forage and water are kept from the dumb brutes so that their distressed bellowings may make a dolorous accompaniment to the lamentation of six hundred thousands souls. God heard that cry. He turned aside from the affairs of eternal state, and listened. He said, Stop! I must go down and save that city. It is repenting, and cries for help).<\/p>\n God has many preachers<\/strong><\/p>\n God has many preachers that are not in human flesh. For instance, fever is a terrible Elijah. When the cholera came to London it was a Jonah in our streets. Many then began to think who would have gone blindfold down to perdition. When poverty visits some mens houses, and they can no longer indulge in drunkenness and gluttony, then they bethink themselves of their Fathers house, and the hired servants who have bread enough and to spare. Omnipotence has servants everywhere; God can make use of even the ills of life to work eternal good.<\/p>\n A warning cry in the city<\/strong><\/p>\n It was a great and wonderful thing that was wrought that day when Jonah began to enter into the city. The great capital was suddenly startled by a voice of warning in her streets. A strange, wild man, clothed in a rough garment of skin, moved from place to place, and announced to the inhabitants their coming doom. Had the cry fallen on them in their prosperous time, it would probably have been heard with apathy and ridicule. But coming as it did when their glory had declined; when their enemies, having been allowed a breathing space, had taken courage, and were acting on the offensive in many quarters, it struck them with fear and consternation. It was a single day, apparently, that was marked by such wonders in the city of Nineveh. The prophets one days journey is supposed to have carried him about nineteen miles. The repentance of the men of Nineveh prolonged, in Gods mercy and providence, the continuance of their city for more than a hundred years. (Archdeacon Harrison.<\/em>)<\/p>\n<\/p>\n Divine threatenings<\/strong><\/p>\n 1. <\/strong>Jonah was a sign to the Ninevites of Jehovahs power.<\/p>\n 2. <\/strong>Of Jehovahs justice.<\/p>\n 3. <\/strong>Of Jehovahs mercy.<\/p>\n Observe, too, how the preaching of Jonah was supplemented in Nineveh. The manner in which this royal proclamation was produced deserves consideration. It was not produced by the king alone, but by the king and his nobles. The drift of the proclamation may be regarded as either imperative or hortatory. It counselled the people to fast, to cover them selves with sackcloth, to pray, to reform their manner of life, to associate the very brutes with their appeal to God. Observe, the reason which the proclamation gives for acting as it counsels is couched in very plaintive terms. Who can tell? etc. This was language equally removed from despair and presumption. (S. C. Burn.<\/em>)<\/p>\n<\/p>\n The repentance of Nineveh<\/strong><\/p>\n The great city rises before us, most magnificent of all the capitals of the ancient world–great even unto God <\/strong>It included parks, and gardens, and fields, and people, and cattle within its vast circumference. Twenty miles the prophet penetrates into the city. He has still finished only one-third of his journey through it. His utterance, like that of the wild preacher in the last days of the siege of Jerusalem by Titus, is one piercing cry, from street to street, from square to square. It reaches at last the king on his throne of state. The remorse for the wrong and robbery and violence of many generations is awakened. The dumb animals are included, after the fashion of the East, in the universal mourning, and the Divine decree is revoked.<\/p>\n The excitement produced by Eastern prophets<\/strong><\/p>\n Orientals are still impressed, more or less readily, by the appearance of holy men, such as their own dervishes, whose enthusiasm, in some cases, where high sincerity inspires them, is much like that which marks a true prophet in all ages. The name dervish, Dr. Wolff tells us, means one who hangs at the gate of God, awaiting His inspiration; and the ecstasy of some of the class may be compared to that of which we read, for example, of Micah, who, we are told, went about stripped and naked, and howled like the jackals, and roared like the ostrich. I do not suppose that Jonah bore himself thus, but the fact that such appearances as those of Micah were familiar over all Asia must have opened the way for his influence in Nineveh. We may suppose him showing himself in such a garb as that of Elijah, or others of the prophets,–his hair streaming down his shoulders, his outer dress a rude sheepskin mantle. He may have arrived in the disastrous time after the death of Shalmaneser II., when the nations conquered by that great monarch, from the Euphrates to the Mediterranean, were, in most cases, in rebellion, and troubles oppressed the Nineveh palaces. Wandering over the open spaces, with their mansions and huts, and through the lanes and bazaars of each part of the city, he terrified the crowd by a piercing, monotonous wail, in a dialect which, though intelligible in a short sentence on the Tigris, must have sounded barbarous and uncouth,–Yet forty days, an Nineveh shall be overthrown. His appearance proclaimed him a holy man, and he might have been sent, in these dark times, by the gods. (Cunningham Geikie, D. D.<\/em>)<\/p>\n Verse 4<\/span>. Yet forty days<\/B><\/I>] Both the Septuagint<\/I> and Arabic<\/I> read three<\/I> days. Probably some early copyist of the Septuagint<\/I>, from whom our modern editions are derived, mistook the Greek numerals forty<\/I> for three<\/I>; or put the three<\/I> days’ journey<\/I> in preaching instead of the forty days<\/I> mentioned in the denunciation. One of Kennicott’s<\/I> MSS., instead of arbaim, forty<\/I>, has sheloshim, thirty<\/I>: but the Hebrew text is undoubtedly the true reading; and it is followed by all<\/I> the ancient versions, the Septuagint<\/I> and Vulgate<\/I> excepted. thus God gives them time to think, reflect, take counsel<\/I>, and return<\/I> to him. Had they only three days’ space<\/I>, the denunciation would have so completely confounded them, as to excite nothing but terror, and prevent repentance and conversion.<\/P> <\/p>\n The former verse gives us intelligence of Jonahs arrival at Nineveh; now, so soon as come, he preacheth. <\/P> Jonah began to enter into the city a days journey, and he cried, and said; <\/B>to walk through and to preach the dreadful threats of God against Nineveh, and he proclaimed openly and plainly what God commanded; he feared not to tell all what concerned all; he did it with earnestness, as deeply affected with what he spake from God against this mighty city. <\/P> Yet forty days, and Nineveh shall be overthrown; <\/B>a very short time, some might think, for this great city; but it is more time than God was bound to give, or than they could deserve, or than God gave to Sodom and Gomorrah, the sins of which cities were no doubt found in Nineveh now Jonah preached, and grew ripe by that time Nahum came to foretell their ruin; see Nahum. The threat is express and peremptory in its form and words; though there be a reserve with God on condition of repentance, which operated in due time, and manifestly proved that God intended mercy to repenting Nineveh, though he threatened an overthrow to impenitent Nineveh. How it should be overthrown is not expressed; some conjecture by a foreign enemy, which carrieth unlikelihood with it; others guess by fire from heaven: but since it was not destroyed we need not inquire how it should have been, and had they not repented the event would have informed us fully. <\/P> <\/p>\n 4. a day’s journey<\/B>not goingstraight forward without stopping: for the city was but eighteenmiles in length; but stopping in his progress from time to time toannounce his message to the crowds gathering about him. <\/P> Yet forty days, and Ninevehshall be overthrown<\/B>The commission, given indefinitely at hissetting out, assumes now on his arrival a definite form, and thatseverer than before. It is no longer a cry against the sins ofNineveh, but an announcement of its ruin in forty days. This numberis in Scripture associated often with humiliation. It was forty daysthat Moses, Elijah, and Christ fasted. Forty years elapsed from thebeginning of Christ’s ministry (the antitype of Jonah’s) to thedestruction of Jerusalem. The more definite form of the denunciationimplies that Nineveh has now almost filled up the measure of herguilt. The change in the form which the Ninevites would hear fromJonah on anxious inquiry into his history, would alarm them the more,as implying the increasing nearness and certainty of their doom, andwould at the same time reprove Jonah for his previous guilt indelaying to warn them. The very solitariness of the one messageannounced by the stranger thus suddenly appearing among them, wouldimpress them with the more awe. Learning from him, that so far fromlightly prophesying evil against them, he had shrunk from announcinga less severe denunciation, and therefore had been cast into the deepand only saved by miracle, they felt how imminent was their peril,threatened as they now were by a prophet whose fortunes were soclosely bound up with theirs. In Noah’s days one hundred twenty yearsof warning were given to men, yet they repented not till the floodcame, and it was too late. But in the case of Nineveh, God granted adouble mercy: first, that its people should repent immediately afterthreatening; second, that pardon should immediately follow theirrepentance.<\/P><\/p>\n And Jonah began to enter into the city a day’s journey<\/strong>,…. As soon as he came to it, he did not go into an inn, to refresh himself after his wearisome journey; or spend his time in gazing upon the city, and to observe its structure, and the curiosities of it; but immediately sets about his work, and proclaims what he was bid to do; and before he could finish one day’s journey, he had no need to proceed any further, the whole city was alarmed with his preaching, was terrified with it, and brought to repentance by it:<\/p>\n and he cried<\/strong>; as he went along; he lifted up his voice like a trumpet, that everyone might hear; he did not mutter it out, as if afraid to deliver his message, but cried aloud in the hearing of all; and very probably now and then made a stop in the streets, where there was a concourse of people, or where more streets met, and there, as a herald, proclaimed what he had to say:<\/p>\n and said, yet forty days, and Nineveh shall be overthrown<\/strong>; not by a foreign army besieging and taking it, which was not probable to be done in such a space of time, but by the immediate power of God; either by fire from heaven, as he overthrow Sodom and Gomorrah, their works being like theirs, as Kimchi and Ben Melech observe, or by an earthquake; that is, within forty days, or at the end of forty days, as the Targum; not exceeding such a space, which was granted for their repentance, which is implied, though not expressed; and must be understood with this proviso, except it repented, for otherwise why is any time fixed? and why have they warning given them, or the prophet sent to them? and why were they not destroyed at once, as Sodom and Gomorrah, without any notice? doubtless, so it would have been, had not this been the case. The Septuagint version very wrongly reads, “yet three days”, c. and as wrongly does Josephus q make Jonah to say, that in a short time they would lose the empire of Asia, when only the destruction of Nineveh is threatened though, indeed, that loss followed upon it.<\/p>\n q Antiqu. l. 9. c. 10. sect. 2.<\/p>\n Jonah here relates what had briefly been said before, — that he went to Nineveh according to the command of God. He shows then how faithfully he executed the duty enjoined on him, and thus obeyed the word of God. Hence Jonah came and began to enter the city and to preach on the first day. This promptness proves clearly how tractable Jonah had become, and how much he endeavored to obey God in discharging his office: for had there been still a timidity in his heart, he would have inspected the city, as careful and timid men are wont to do, who inquire what is the condition of the place, what are the dispositions of the people, and which is the easiest access to them, and what is the best way, and where is the least danger. If Jonah then had been still entangled by carnal thoughts he would have waited two or three days, and then have began to exercise his office as a Prophet. This he did not, but entered the city and I cried. We now then see how prompt he was in his obedience, who had before attempted to pass over the sea: he now takes hardly a moment to breathe, but he begins at the very entrance to testify that he had come in obedience to God. <\/p>\n We hence see with what emphasis these words ought to be read. The narrative is indeed very simple; Jonah uses here no rhetorical ornaments, nor does he set forth his entrance with any fine display of words. Jonah, he says, entered into the city He who is not well versed in Scripture might say that this is frigid: but when we weigh the circumstances, we see that this simple way of speaking possesses more force and power than all the displays of orators. <\/p>\n He entered then the city a day’s journey, and cried and said, etc. By saying that he cried, he again proves the courage of his soul; for he did not creep in privately, as men are wont to do, advancing cautiously when dangers are apprehended. He says that he cried: then this freedom shows that Jonah was divested of all fear, and endued with such boldness of spirit, that he raised himself up above all the hindrances of the world. And we ought, in the meantime, to remember how disliked must have been his message: for he did not gently lead the Ninevites to God, but threatened them with destruction, and seemed to have given them no hope of pardon. Jonah might have thought that his voice, as one says, would have to return to his own throat, “Can I denounce ruin on this populous city, without being instantly crushed? Will not the first man that meets me stone me to death?” Thus might Jonah have thought within himself. No fear was, however, able to prevent him from doing his duty as a faithful servant, for he had been evidently strengthened by the Lord. But it will be better to join the following verse — <\/p>\n CRITICAL NOTES.]<\/strong> <\/p>\n Jon. 3:5<\/span><\/strong>. Believed<\/strong>] Lit. in<\/em> God, in his word; trusted in him. Sackcloth<\/strong>] The attire of deep mourning, irritating to the body. Fasting and sackcloth customary in humiliation (1Ki. 21:27<\/span>; Joe. 1:13<\/span>). Penitence universal. <\/p>\n Jon. 3:6<\/span><\/strong>. Word<\/strong>] The matter; report of Jonahs preaching, and its effects in the city. Nineveh never so moved and shaken. Laid aside<\/strong>] The king approved the proclaimed fast, disdained not to follow the example of the people, but humbled himself with them in common peril. Some think that Sardanapalus was the king, whose motto wasEat, drink, play: after death there is no pleasure<\/em>. <\/p>\n Jon. 3:7<\/span><\/strong>. Nobles<\/strong>] The government of Nineveh was not an absolute monarchy. The nobles probably originated the decree, and the king confirmed it (cf. Daniel 6<\/span>). Beast<\/strong>] It was no arbitrary, nor wanton, nor careless act of the king of Nineveh to make the dumb animals share in the common fast. It proceeded probably from an indistinct consciousness that God cared for them<\/em> also and that they<\/em> were not guilty [Elzaz<\/em>]. <\/p>\n Jon. 3:8<\/span><\/strong>.] Two remedies suggested. Cry<\/strong>] to God in prayer. Turn<\/strong>] Reform; for prayer, without amendment of life, is a mockery (Psa. 56:8<\/span>; Isa. 58:6<\/span>). Violence<\/strong>] Ninevehs chief sin (Nah. 3:1<\/span>). The Assyrian records are nothing but a register of military campaigns, spoliations, and cruelties [Layard<\/em>]. Nineveh and Babylon. <\/p>\n Jon. 3:9<\/span><\/strong>. Tell<\/strong>] (cf. Joe. 2:14<\/span>): to act on a mere possibility of mercy, an instance of strong faith in idolaters. We have better hope of pardon (Job. 33:27<\/span>; Jer. 31:18<\/span>). <\/p>\n Jon. 3:10<\/span><\/strong>.] God saw and removed judgment threatened; but there was no change in him (Num. 23:19<\/span>; Jas. 1:17<\/span>). This repentance showed a susceptibility in the Ninevites for the word of God, and a willingness to forsake ungodly ways. They reprove and condemn many more highly privileged (Luk. 11:32<\/span>).<\/p>\n HOMILETICS<\/em><\/p>\n JONAHS PREACHING.Jon. 3:4-5<\/span><\/em><\/p>\n We linger not on the stir and excitement which the preaching of Jonah would create. Business would be suspended, and crowds would gather round him. The brief and alarming cry would toll forth, yet forty days and Nineveh shall be overthrown<\/em>. Here we have a description of Jonahs ministry.<\/p>\n I. It was divinely suggested in its matter<\/strong>. The preaching that I bid thee. He carried no philosophy or scientific theories, no inventions of his own; but uttered the denunciation given him. The minister may not be specially guided like the prophet and the apostles, but a revelation is given from God. If any man speak, let him speak as the oracles of God. The mind of God is discovered in the Scriptures. Here God speaks much, and man little, says Chrysostom. We must preach not morality, but the gospel. <\/p>\n II. It was intensely earnest in its spirit<\/strong>. Jonah was no statue in the streets, but a living man. The spirit and manner of a minister often affect more than the matter, says Cecil. To feel is the readiest way to the hearts of others. All men are orators when they feel; the language of the heart has an unction and an energy which no eloquence or sublimity can reach, says Bishop Hopkins. The words of Channing are weightyEarnestness should characterize the ministry; and by this I mean, not a louder voice or a more vehement gesture; I mean no tricks of oratory; but a solemn conviction that religion is a great concern, and a solemn purpose that its claims shall be felt by others. The life and sensibility which we would spread should be strong in our own breasts. This is the only genuine, unfailing spring of an earnest ministry. There must be no weakness of heart, no feebleness of effort. Cry<\/em> against it. <\/p>\n III. It was wisely practical in its aim<\/strong>. Jonah intended and earnestly desired to produce a reformation of life. If the preacher is to be a man of power he must arrange his thoughts, point his language, and embue his spirit with unction. He must get at the consciences of men. An ancient father wept at the applause given to his sermons, felt that his words had not gone deep enough, and exclaimed, Would to God they had rather gone away silent and thoughtful. Nathan said to David, Thou<\/em> art the man. The truth must be driven home, the heart searched, and men roused to repentance. The word must strike and stick. One remarks that every action is done by the touch. In preaching, this doctrine is true. Massillons hearers carried away the arrows fastened in their consciences, thought themselves to be singled out, and never regarded others. Peters audience were pricked to the heart by his earnest practical appeal. <\/p>\n IV. It was wonderfully successful in its results<\/strong>. Nineveh penitent is not only a splendid specimen of the power of the Divine word, but a wonderful achievement of an earnest man in proclaiming it. What Demosthenes did in the Athenian Senate, what Augustine, Chrysostom, and Luther achieved in days of old, may be done yet by the right men. The revivals of Pentecost, of Whitfield and Wesley, are not to be regarded as isolated facts beyond accomplishment now. The moral need is the same, and the word of God can satisfy it. Multitudes remain untouched by the most successful preacher. In our largest cities are people living in idleness and vice. The preacher must go forth to warn and urge men to repentance, lest while they cry peace and safety, sudden destruction come upon them.<\/p>\n The great proclaimer, with a voice NINEVEH WARNED AND NINEVEH REFORMED.Jon. 3:4-8<\/span><\/em><\/p>\n Jonahs message was like a thunderbolt in the guilty city. It was a short, most impressive, and successful sermon. It produced results which the preaching of Noah for 120 years did not produce, and which have never been equalled since.<\/p>\n I. Nineveh warned<\/strong>. Jonah had no long address to give, nor many persuasions to offer. He had only to repeat one terrible denunciation. Yet forty days, and Nineveh overthrown. <\/p>\n 1. The judgment was great<\/em>. Overthrown. Overthrown by neighbouring nations whom they had made enemies by oppression? by conspiracy, revolt, and massacre within? by floods, fire, or brimstone from heaven? by earthquake shivering its defences, overturning its proud palaces, and burying everything in ruins? None can tell. God has evils to let loose, arrows in his quiver, which men know nothing of. A guilty conscience forebodes the worst of judgments. No plan can defend, and no city escape, when he determines to punish. <\/p>\n 2. The judgment was imminent<\/em>. Only forty days. It may begin before they are over, but destruction will be complete at the end of them. It is a fact that great cities and kingdoms have been unexpectedly and suddenly overthrown. Sodom and Gomorrah, Nineveh and Babylon, are solemn warnings in history. Shortness of time between threatening and execution should give weight to the message, and motives to repentance. <\/p>\n 3. The judgment was morally necessary<\/em>. Nineveh was reaping what she had sown. This death suspended over the heads of nearly a million people was not a physical nor political necessity. It was Gods righteous act and vindication of moral law. The violence of Nineveh demanded a moral check, a Divine judgment. Sin, when it is finished, bringeth forth death.<\/p>\n Justice, like lightning, ever should appear II. Nineveh reformed<\/strong>. Sometimes searching appeals, solemn warnings, and striking events, leave no influence behind them. But, in Nineveh, a revolution happened without bloodshed and strife, memorable in its history. <\/p>\n 1. It was repentance springing from a right principle<\/em>. They believed God. Believed in his existence and government over the universe; believed in his purpose and power to carry it out. They believed in his justice and mercy towards men. They believed Jonahs word to be a message from God to them. The approaching judgment was real, and though no promise of mercy was expressed, yet they looked to God in faith. If men would believe in God, social corruption would be checked; selfishness and ambition would cease to rule; hatred, violence, and murder would be cured. <\/p>\n 2. It was repentance encouraged by the royal court<\/em>. Alarm and sorrow may fill the city, and the king and courtiers be exempt. But mighty potentates cannot always be secure. In the greatest despotism, a popular movement cannot be altogether disregarded. The word<\/em> must come to the king. Truth will besiege the palace-gates, and the monarch who defies it will lose his kingdom and crown. This king was the most powerful and despotic of the day. But he is subdued by a greater power than his own. He joins the people in confession and prayer, sets an example in reformation, and robes himself in the king-becoming graces. <\/p>\n 3. It was repentance prevalent in all ranks<\/em>. From the greatest of them even to the least; both man and beast were influenced by the messenger. Kings and common people, serfs and priests, were moved, and bowed in humiliation before their offended God. The city was one in sin, and one in sorrow. Individual opinion and acts must be restrained for the common good. The earnest cries of the people, and the lowing of the hungry cattle, adds solemnity to the scene (Est. 4:1-4<\/span>; 2Ch. 20:13<\/span>). Say unto the king and to the queen, Humble yourselves, sit down: for your principalities shall come down, even to the crown of your glory. <\/p>\n 4. It was repentance marked by signs of sincerity<\/em>. Faith will produce works, true penitence will evidence itself in amendment of life. <\/p>\n (1) It was accompanied by fasting<\/em>. Man and beast were to abstain from food. The irrational creatures which share the effects of sin, and minister to the wants of man, were to excite him to mourning, and add to the general depression. Nineveh was to learn, as we should, not to sin by ill-treatment of them, nor to forget that in their present condition we find a memorial of guilt, and a reason for humiliation. This fast (a<\/em>) was universal, (b<\/em>) and publicly proclaimed. If fasts are not specially enjoined by God, yet cities and nations may find it helpful to set apart days of fasting and prayer. <\/p>\n (2) It<\/em> was accompanied by putting on sackcloth and ashes<\/em>. All classes united in religious duties, confessed guilt, laid aside their ornaments, and prayed to God for deliverance. There was a visible<\/em> expression of sorrow in the rough, dark, coarse garb which reproves mourning apparel fashionable in cut, elaborate in ornament, and unsuitable in colour. <\/p>\n (3) It<\/em> was accompanied by outward reformation<\/em>. They did not think of mocking God by merely abstaining from food, and changing their dress. Outward forms convict of hypocrisy if not followed by change of heart and conduct. Let them turn every one from his evil way, &c. Every one had an evil way, and the proclamation was a general acknowledgment of it. The king and the court specify one notorious sin. The violence<\/em> that is in their hand (cf. Nah. 2:11-12<\/span>; Nah. 3:19<\/span>). Special iniquity, besetting sins, must be given up. All are exhorted to individual repentance and amendment of life. Cease to do evil, and learn to do well. <\/p>\n (4) It was accompanied by earnest prayer<\/em>. (a<\/em>) They were to cry<\/em>. Feeling, not form, was required, (b<\/em>) To cry vehemently<\/em> with all their strength and soul. (c<\/em>) To God<\/em>, not to idols, which they worshipped; to the true God who alone can help them. Sloth and indifference are unbecoming in fasting and prayer. Some professed Christians depend upon punctual attendance, formal ceremonies, and ecstatic feelings. Rend your hearts, and not your garments. Religious duties should be serious and earnest, sincere, and acceptable.<\/p>\n NINEVEHS REPENTANCE: ITS ORIGIN AND NATURE.Jon. 3:5-9<\/span><\/em><\/p>\n The repentance of Nineveh is one of the most singular events in history. A great and proud city suddenly smitten into the most profound humiliation, from the greatest of its inhabitants to the leastfrom the king on the throne to the meanest citizen,is a spectacle to which history affords no parallel. Cities, countries, and communities have oftentimes, with not a little unanimity, given themselves to humiliation and fasting. But there is no event on record that can at all be compared with the fast and repentance of Nineveh. The repentance of Nineveh may be consideredfirst<\/em>, in its essentials; and secondly<\/em>, in its circumstantials. We confine our attention to the essentials. Here the origin and nature<\/strong> of this repentance calls for consideration.<\/p>\n I<\/strong>. The origin<\/strong> of Ninevehs repentance. <\/p>\n 1. First<\/em>, This repentance was prompted by faith. They believed Jonah to be a messenger from God; and they believed his message. The hand of God is seen in this, and his power and gracious influence on their hearts. Observe how their faith wrought in a manner suitable to the position in which they were placed. They proclaimed a fast. Generally, faith worketh according to the nature of the thing believed. If that which is believed be something dreadful and alarming, it worketh by fear;<\/em> and if any possibility of escape seem left, it prompts to the embracing of whatever means may realize it. This element of fear was the leading element in the repentance of Nineveh. Who can tell if God will turn and repent, and turn away from his fierce<\/em> anger, that we perish<\/em> not? <\/p>\n 2. Secondly<\/em>, an element of hope mingled to bestir them to exertion. Absence of hope excludes possibility of repentance. Had they viewed their doom as inevitable they would have been paralysed, infuriated, or still more estranged from God. Some faint hope remained. Who can tell if God will turn? &c. The Ninevites might gather hope,<\/p>\n (1) From the general consideration that all threatenings are warnings; uttered, in order, if possible, not to be executed. HOMILETIC HINTS AND OUTLINES<\/em><\/p>\n Jon. 3:6<\/span>. The humbled court<\/em>. The rich and the great are not often penitent before God. Those who enjoy the good things of this life feel no need of religion. Not many mighty, not many noble, are called (1Co. 1:26<\/span>). It is said that the Countess of Huntingdon thanked God for the letter m<\/em> in this text. I. A court influenced by the preaching of the Word<\/em>. The Word has strange effects in places, and upon men, that are most unlikely. Where we look for little, God can create much. The successor of a proud race of tyrants feels the truth proclaimed by a forlorn man, trembles in spite of walls and guards, in the presence of courtiers and nobles (Psa. 76:12<\/span>; Jer. 13:18<\/span>). II. A court setting the example in self-reformation<\/em>. In all kinds of governments the court has a mighty influence. Its fashions and etiquette prevail, its laws and religion are the standard of the people. Here the court was in harmony with the spirit of the people. Rank, station, and wealth were nothing to the safety of the city. The authority of God was supreme in the palace; and in the fast and the prayers the king and princes took the lead in its acknowledgment. Rank is truly kingly when ennobled by Divine grace.<\/p>\n This great king could not but know himself to be a great sinner; and that his sins had done much hurt:<\/p>\n 1. By imputation:<\/em> for the people oft pray for their rulers follies, as in Davids days (2 Samuel 24<\/span>). <\/p>\n 2. By imitation:<\/em> for magnates are magnets, they draw many by their example; and as bad humours flow from the head to the body, so do bad rulers corrupt the rest [Trapp<\/em>].<\/p>\n Jon. 3:8<\/span>. Man in his luxury and pride would have everything reflect his glory, and minister to pomp. Self-humiliation would have everything reflect its lowliness. Sorrow would have everything answer to its sorrow. 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<\/em>].<\/p>\n The mighty cry<\/em>. The Easterns are given to expressions of feeling in anger, sorrow, or devotion. But this cry denotes<\/p>\n 1. Intense earnestness:<\/em> not merely asking or seeking, but a cry. An agony, as one in deep distress, or intently engaged in solemn pursuit (Gen. 32:24-26<\/span>). <\/p>\n 2. Deep fervour<\/em>. It was not only a cry, but a mighty<\/em> cry. There was deep contrition for sin, and strong desire for pardon. Faintheartedness and feeble prayers gain no blessing. The effectual fervent prayer avails much. The prayer that stirs and labours for its ends (Jas. 5:16<\/span>; Heb. 5:7<\/span>). <\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>The precision and punctuality of the Divine arrangement. God knew exactly the day when Ninevehs lease of mercy should end. He has determined the length of endurance of our sin.<\/p>\n
II. <\/strong>Religious warning may seem preposterous. To many still it is more a joke than anything else. Men boast of their health, but I have noticed that it is the invalids who live long. In such an hour as ye think not, the Son of Man cometh.<\/p>\n
III. <\/strong>God gives every man a fair chance for his life. The iniquity of Nineveh was accumulating. Why did not God unsheath some sword of lightning from the scabbard of a storm-cloud and slay it? It was because He wanted to give the city a fair chance. And God is giving us a fair chance for safety, a better chance than He gave to Nineveh.<\/p>\n
IV. <\/strong>When the people repent, God lets them off. While Nineveh was on its knees, God reversed the judgment. When a sinner repents (in one sense) God repents (in another). Then repent, give up your sin and turn to God, and you will be saved. (T. De Witt Talmage, D. D.<\/em>)<\/p>\n<\/p>\n
I.<\/strong> <\/em><\/strong>Divine threats are conditional It is with them in this respect as it is with the promises recorded in the Scriptures. The appropriate condition is implied, whether it is mentioned or not, in all the promises, and in all the threats which are recorded in the Scriptures as coming from God.<\/p>\n
II. <\/strong>Divine threats are merciful. The threat fulminated against Nineveh was the means of bringing the Ninevites to repentance, and saving their city from destruction, as it was intended to be. It is the preachers consolation that the Divine threats are always merciful. Observe also the suitableness of Jonahs preaching. It might be said, was not Jonahs preaching quite as likely to amuse or annoy the Ninevites as to effect a reformation on their part? They <\/em>were certainly more likely to be annoyed than amused. If not mobbed and molested in the streets, the magistrate might be expected to deal with him as a disturber of the peace. But nothing of this kind occurred.<\/p>\n
I. <\/strong>The penitent prophet. Recall the indications of his penitence given in his prayer (chap. 2.). And note the signs in his obedient attitude, and his readiness at once to do Gods commands. Truly penitent people give up their own wilfulness, and cheerfully submit and obey. If we have not this spirit we may be quite sure that our penitence has neither been sincere nor thorough. Picture the prophet setting to his work.<\/p>\n
II. <\/strong>The penitent city. Note the signs of earnestness and sincerity. All classes joined in the penitent acts. They united in prayer. They put away their sins. The king showed the good example. What a picture! A whole people prostrate before the God of judgment!<\/p>\n
III. <\/strong>Gods relation to both. Long-suffering to both. Forgiving to both. A prayer-hearer to both. Describe–How very strange it was that Jonah, though himself a forgiven man, was offended with God for making Nineveh a forgiven city. Our own sense of Gods mercy in forgiving us, <\/em>ought to make us very hopeful about others, and very thankful when we find that Gods grace reaches also to them. There is joy among the angels over one penitent, and we should share their joy. (Robert Tuck, B. A.<\/em>)<\/p>\n<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
More awful than the sound, of trumpet, cryd
Repentance, and heavens kingdom nigh at hand
To all baptized [Milton<\/em>].<\/p>\n
To few mens ruin, but to all mens fear [Swenam<\/em>].<\/p>\n
(2) From the history of Jonah himself. They knew of his original commission, disobedience, pursuit, punishment, and forgiveness. He was a sign to them. They saw in his deliverance hope of forgiveness through penitence and prayer. II<\/strong>. The nature<\/strong> of their repentance. The city underwent a sudden and striking reformation. Their haughtiness and pride were abased; their contempt of God abandoned; their luxury, cruelty, violence, and unrighteousness were given up. And God looked on with approbation. Such is the fast that the Lord calls for; not a formal, ceremonious, outward solemnity; but a spiritual and moral reformation, outwardly evidenced and certified by new obedience. This affords a proof of Gods unspeakable goodness, and an encouragement to sinners to repent and turn to God [Martin<\/em>].<\/p>\n