Calvin, Commentary on Jonah, Part 7
(... continue from part 6)
Lecture Seventy-eighth
Jonah 3:6-8
6 For word came unto the king of Nineveh, and he arose from his
throne, and he laid his robe from him, and covered [him] with
sackcloth, and sat in ashes.
7 And he caused [it] to be proclaimed and published through Nineveh
by the decree of the king and his nobles, saying, Let neither man
nor beast, herd nor flock, taste any thing: let them not feed, nor
drink water:
8 But let man and beast be covered with sackcloth, and cry mightily
unto God: yea, let them turn every one from his evil way, and from
the violence that [is] in their hands.
It is uncertain whether Jonah had preached for some days in the
city before it was known to the king. This is indeed the common
opinion; for interpreters so expound the verse, which says that word
was brought to the king, as though the king himself knew, that the
whole city was in commotion through the preaching of Jonah: but the
words admit of a different sense, that is that the preaching of
Jonah immediately reached the king; and I am disposed to take this
view, as Jonah seems here to explain how the Ninevites were led to
put on sackcloth. He had before spoken briefly on the subject, but
he now explains what took place more fully; and we know that it was
commonly the manner of the Hebrews - to relate the chief points in
few words, and then to add an explanation. As then Jonah had said in
the last verse that the Ninevites had put on sackcloth, and
proclaimed a fast, so he now seems to express more distinctly how
this happened, that is, through the royal edict. And it is by no
means probable that a fast was proclaimed in the royal city by the
mere consent of the people, as the king and his counselors were
there present. Inasmuch then as it appears more reasonable that the
edict respecting the fast had proceeded from the king, I am
therefore inclined so to connect the two verses, as that the first
briefly mentions the fruit which followed the preaching of Jonah,
and that the second is added as an explanation, for it gives a
fuller account of what took place.
Jonah then now says, that a fast was proclaimed by the
Ninevites, for the king and his council had so appointed: and I
regard the verb "wayiga'" as being in the pluperfect tense, "When
word had come to the king"; for Jonah now states the reason why the
Ninevites proclaimed a fast; it was because the king had been
apprised of the preaching of Jonah, and had called together his
counselors. It was then a public edict, and not any movement among
the people, capriciously made, as it sometimes happens. He says,
that it was an edict published by the authority of the king and his
council, or his nobles. At the same time, some take "ta'am", as
meaning reason or approbation. "Ta'am" means to taste, and Jonah
afterwards uses the verb in this sense; but it is to be taken here
in a metaphorical sense for counsel; And I think this meaning is
more suitable to this passage. I come now to the subject.
It is worthy of being noticed, that the king of so splendid a
city, nay, at that time the greatest monarch, should have rendered
himself so submissive to the exhortation of Jonah: for we see how
proud kings are; as they think themselves exempt from the common lot
of men, so they carry themselves above all laws. Hence it comes,
that they will have all things to be lawful for them; and while they
give loose reins to their lusts they cannot bear to be admonished,
even by their equals. But Jonah was a stranger and of a humble
condition: that he therefore so touched the heart of the king, must
be ascribed to the hidden power of God, which he puts forth through
his word whenever he pleases. God does not indeed work alike by the
preaching of his word, he does not always keep to the same course;
but, when he pleases, he so efficaciously touches the hearts of men,
that the success of his word exceeds all expectation, as in the
memorable example presented to us here. Who could have said that a
heathen king, who had ever lived according to his own will, who had
no feeling as to true and genuine religion, would have been thus in
an instant subdued? For he put aside his royal dress, laid himself
in the dust, and clothed himself in sackcloth. We hence see that God
not only spoke by the mouth of Jonah, but added power to his word.
We must also bear in mind what Christ says, that the men of
Nineveh would rise up in judgment against that generation, as they
had repented at the preaching of Jonah; and "Behold," he said, "a
greater than Jonah is here," (Matth. 12: 41.) Christ, at this day,
proclaims the voice of his Gospel; for though he is not here in a
visible form among us, he yet speaks by his ministers. If we despise
his doctrine, how can our obstinacy and hardness be excused, since
the Ninevites, who had no knowledge of the true doctrine of
religion, who were imbued with no religious principles, were so
suddenly converted by the preaching of Jonah? And that their
repentance was sincere we may conclude from this circumstance - that
the preaching of Jonah was severe, for he denounced destruction on a
most powerful city; this might have instantly inflamed the king's
mind with rage and fury; and that he was calmly humbled, was
certainly a proof of no common change. We have then here a
remarkable instance of penitence, - that the king should have so
forgotten himself and his dignity, as to throw aside his splendid
dress, to put on sackcloth, and to lie down on ashes.
But as to fasting and sackcloth, it is very true, as we have
observed in our remarks on Joel, that repentance consists not in
these external things: for God cares not for outward rites, and all
those things which are resplendent in the sight of men are worthless
before him; what indeed he requires, is sincerity of heart. Hence
what Jonah here says of fasting, and other outward performances,
ought to be referred to their legitimate end, - that the Ninevites
intended thus to show that they were justly summoned as guilty
before God's tribunal, and also, that they humbly deprecated the
wrath of their judge. Fasting then and sackcloth were only an
external profession of repentance. Were any one to fast all his
life, and to put on sackcloth, and to scatter dust on himself, and
not to connect with all this a sincerity of heart, he would do
nothing but mock God. Hence these outward performances are, in
themselves, of small or of no value, except when preceded by an
interior feeling of heart, and men be on this account led to
manifest such outward evidences. Whenever then Scripture mentions
fasting, and ashes, and sackcloth, we must bear in mind that these
things are set before us as the outward signs of repentance which
when not genuine do nothing else but provoke the wrath of God; but
when true, they are approved of God on account of the end in view,
and not that they avail, of themselves, to pacify his wrath, or to
expiate sins.
If now any one asks whether penitence is always to be
accompanied with fasting, ashes, and sackcloth, the answer is at
hand, - that the faithful ought through their whole life to repent:
for except everyone of us continually strives to renounce himself
and his former life, he has not yet learned what it is to serve God;
for we must ever contend with the flesh. But though there is a
continual exercise of repentance, yet fasting is not required of us
always. It then follows that fasting is a public and solemn
testimony of repentance, when there appears to be some extraordinary
evidence of God's wrath. Thus have we seen that the Jews were by
Joel called to lie in ashes, and to put on sackcloth because God had
come forth, as it were, armed against them; and all the Prophets had
declared that destruction was nigh the people. In the same manner
the Ninevites, when terrified by this dreadful edict, put on
sackcloth proclaimed a fasts because this was usually done in
extremities. We now then perceive why the king, having himself put
on sackcloth, enjoined on the whole people both fasting and other
tokens of repentance.
But it seems strange, and even ridiculous, that the king should
bid animals, as well as men, to make a confession of repentance; for
penitence is a change in man, when he returns to God after having
been alienated from him: this cannot comport with the character of
brute animals. Then the king of Nineveh acted foolishly and contrary
to all reason in connecting animals with men when he spoke of
repentance. But, in answer to this, we must bear in mind what I have
before said - that destruction had been denounced, not only on men,
but also on the whole city, even on the buildings: for as God
created the whole world for the sake of men, so also his wrath, when
excited against men, includes the beasts, and trees, and every thing
in heaven and on earth. But the question is not yet solved; for
though God may punish animals on account of men's sins, yet neither
oxen nor sheep can pacify the wrath of God. To this I answer - that
this was done for the sake of men: for it would have been ridiculous
in the king to prohibit food and drink to animals, except he had a
regard to men themselves. But his object was to set before the
Ninevites, as in a mirror or picture, what they deserved. The same
was done under the law; for, whenever they slew victims, they were
reminded of their own sins; for it ought to have come to their
minds, that the sheep or any other animal sacrificed was innocent,
and that it stood at the altar in his stead who had sinned. They
therefore saw in the ox, or the lamb, or the goat, a striking emblem
of their own condemnation. So also the Ninevites, when they
constrained the oxen, the assess and other animals, to fast, were
reminded of what grievous and severe punishment they were worthy:
inasmuch as innocent animals suffered punishment together with them.
We hence see that no expiation was sought for by the king, when he
enjoined a fast on brute animals, but that, on the contrary, men
were roused by such means seriously to acknowledge the wrath of God,
and to entertain greater fear, that they might be more truly humbled
before him, and be displeased with themselves, and be thus more
disposed and better prepared and moulded to seek pardon.
We now then see that this must be considered as intended to
terrify the consciences of men, that they, who had long flattered
themselves, might by such a remedy be roused from their
insensibility. The same was the intention of different washings
under the law, the cleansing of garments and of vessels; it was,
that the people might know that every thing they touched was
polluted by their filth. And this ought to be especially observed;
for the Papists, wedded as they are to external rites, lay hold on
anything said in Scripture about fasting, and ashes, and sackcloth,
and think that the whole of religion consists in these outward
observances: but bodily exercise, as Paul says, profiteth but
littler (1 Tim. 4: 8.) Therefore this rule ought ever to be our
guide - that fasting and such things are in themselves of no value,
but must be estimated only by the end in view. So then, when the
animals were constrained by the Ninevites to suffer want, the men
themselves, being reminded of their guilt, learned what it was to
dread God's wrath; and on this account it was that fasting was
approved by God.
Now, if any one objects and says that nothing ought to be done
in the worship of God beyond what his word warrants, the answer is -
that the king of Nineveh had not appointed any kind of expiation,
neither did he intend that they should thus worship God, but
regarded only the end which I have mentioned; and that end fully
harmonizes with the word of God and his command. Hence the king of
Nineveh attempted nothing that was inconsistent with the word of
God, since he had in every thing this in view - that he and his
people might go humbly before God's tribunal, and with real
penitential feelings solicit his forgiveness. This then is an answer
sufficiently plain.
When therefore Jonah afterwards subjoins, that the king
commanded both the people and the beasts to put on sackcloth, let us
know, that if any one now were to take this as an example, he would
be nothing else but a mountebank; for this reason ought ever to be
remembered, - that the king sought aids by which he might lead
himself and his people to true repentance. But the disposition of
man is prone to imitate what is evil: for we are all very like apes;
we ought therefore always to consider by what spirit those were
actuated whom we wish to imitate, lest we should be contented with
the outward form and neglect the main things.
Jonah afterwards adds, "And they cried mightily to God". This
must be confined to men; for it could not have been applied to brute
animals. Men then, as well as the beasts, abstained from meat and
drink, and they cried to God. This crying could not have proceeded
except from fear and a religious feeling: hence, as I have said,
this cannot be applied indiscriminately to the beasts as well as to
men. But it deserves to be noticed, that the king of Nineveh
commanded the people to cry mightily to God; for we hence learn that
they were really frightened, inasmuch as he speaks not here of
ordinary crying, but he adds mightily, as when we say, with all our
power, or as we say in French, A force, or, fort et ferme. Jonah
then expresses something uncommon and extraordinary, when he tells
us that it was contained in the king's edict, that men should cry
mightily to God; for it was the same as though he said, "Let all men
now awake and shake off their indifference; for every one of us have
hitherto greatly indulged ourselves in our vices: it is now time
that fear should possess our minds, and also constrain us to
deprecate the wrath of God." And it is also worthy of being
observed, that the king proposes no other remedy, but that the
people should have recourse to prayer. It might indeed have been,
that Jonah exhorted the Ninevites to resort to this duty of
religion, &c. We may, however, undeniably conclude that it is a
feeling implanted in us by nature, that when we are pressed by
adversities, we implore the favor of God. This then is the only
remedy in afflictions and distresses, to pray to God. But when we,
taught by the Law and by the Gospel, use not this remedy, whenever
God warns us and exhorts us to repentance, what shadow of excuse can
we have, since heathens, even those who understood not a syllable of
true religion, yet prayed to God, and the king himself commanded
this with the consent of his nobles? Hence this edict of the king
ought to fill us with more shame than if one adduced the same
doctrine only from the word of God: for though the authority of that
king is not the same with that of God, yet when that miserable and
blind prince acknowledged through the dictates of nature, that God
is to be pacified by prayer, what excuse, as I have said, can remain
for us?
But Jonah shows more clearly afterwards, that it was no feigned
repentance when the Ninevites put on sackcloth, and abstained also
from meat and drink; for it follows in the kings edict, "And let
every one turn from his own wicked ways and from the plunder which
is in their hands. Here the heathen king shows for what purpose and
with what design he had given orders respecting fasting and other
things; it was done that the Ninevites might thus more effectually
stimulate themselves to fear God; for he here exhorts them to turn
from their evil way. By "way" the Scripture usually means the whole
course or manner of man's life; it was as though he said, "Let every
one of you change his disposition and his conduct; let us all become
new creatures." And this is true penitence, the conversion of man to
God; and this the heathen king meant. The more shameful then is
their dullness who seek to pacify God by frivolous devices, as the
Papists do; for while they obtrude on God trifles, I know not what,
they think that these are so many expiations, and they tenaciously
contend for them. They need no other judge than this heathen king,
who shows that true penitence is wholly different, that it then only
takes place when men become changed in mind and heart, and wholly
turn to a better course of life.
"Let every one then turn, he says, from his evil way, and from
the plunder which is in their hand". One kind of evil is here
subjoined, a part being stated for the whole, for plunders were not
the only things which stood in need of amendment among the
Ninevites, as it is probable that they were polluted by other vices
and corruptions. In a city so large, drunkenness probably prevailed,
as well as luxury, and pride, and ambition, and also lusts. It
cannot indeed be doubted, but that Nineveh was filled with
innumerable vices: but the king, by mentioning a part for the whole,
points out here the principal vice, when he says, Let every one turn
from his evil way, and from his rapacity. It was the same as though
he had said that the principal virtue is equity or justice, that is,
when men deal with one another without doing any hurt or injury: and
well would it be were this doctrine to prevail at this day among all
those who falsely assume the Christian name. For the Papists, though
they accumulate expiations, pass by charity; and in the whole course
of life equity has hardly any place. Let them then learn, from the
mouth of a heathen king, what God principally requires from men, and
approves of in their life, even to abstain from plunder and from the
doing of any injury. We now then perceive why rapacity was
especially mentioned. But we must bear in mind that the king, as yet
a novice, and hardly in a slight degree imbued with the elements of
religion, through hearing what Jonah preached, gave orders to his
people according to the measure of his faith and knowledge: but if
he made such progress in so short a time, what excuse can we
pretend, whose ears have been stunned by continual preaching for
twenty or thirty years, if we yet come short of the novitiate of
this king? These circumstances ought then to be carefully observed
by us. Let us now proceed -
Jonah 3:9
Who can tell [if] God will turn and repent, and turn away from his
fierce anger, that we perish not?
The mind and design of the king are here more distinctly
stated, - that he thus endeavored to reconcile himself and the
people to God. Some give a rendering somewhat different, "He who
knows will turn and be led by penitence," &c.; they read not
interrogatively; but this rendering cannot stand. There is in the
meaning of the Prophet nothing ambiguous, for he introduces the king
here as expressing a doubt, Who knows whether God will be reconciled
to us? We hence see that the king was not overwhelmed with despair
for he still thought of a remedy; and this is the purport of the
verse.
But this may seem contrary to the nature of faith; and then if
it be opposed to faith, it follows that it must be inconsistent with
repentance; for faith and repentance are connected together, as we
have observed in other places; as no one can willingly submit to
God, except he has previously known his goodness, and entertained a
hope of salvation; for he who is touched only with fear avoids God's
presence; and then despair prevails, and perverseness follows. How
then was it that the king of Nineveh had seriously and
undissemblingly repented, while yet he spoke doubtfully of the favor
of God? To this I answer, that it was a measure of doubt, which was
yet connected with faith, even that which does not directly reject
the promise of God, but has other hindrances: as for instance, when
any ones cast down with fear, afterwards receives courage from the
hope of pardon and salvation set before him, he is not yet
immediately freed from all fear; for as long as he looks on his
sins, and is entangled by various thoughts, he vacillates, he
fluctuates. There is, therefore, no doubt but that the king of
Nineveh entertained hope of deliverance; but at the same time his
mind was perplexed, both on account of the sermon of Jonah and on
account of the consciousness of his own sins: there were then two
obstacles, which deprived the king's mind of certainty, or at least
prevented him from apprehending immediately the mercy of God, and
from perceiving with a calm mind that God would be gracious to him.
The first obstacle was the awful message, - that Nineveh would be
destroyed in forty days. For though Jonah, as we have said, might
have added something more, yet the denunciation was distinct and
express, and tended to cast down the minds of all. The king then had
to struggle, in order to overcome this obstacle, and to resist this
declaration of Jonah as far as it was found to be without any
comfort. And then the king, while considering his own sins, could
not but vacillate for some time. But yet we see that he strove to
emerge, though he had these obstacles before his eyes, for he says,
Who knows whether God will turn from the fury of his wrath, and
repent? We hence see that the king was in a hard struggle; for
though Jonah seemed to have closed the door and to shut out the king
from any hope of deliverance, and though his own conscience held him
fast bound, he yet perseveres and encourages himself; in short, he
aspires to the hope of pardon.
And it must be further noticed, that this form of expression
expresses a difficulty rather than a mistrust. The king then here
asks, as it were doubtingly, "Who knows whether God will turn?" for
it was a difficult thing to be believed, that God, after a long
forbearance, would spare the wicked city. Hence the king expresses
it as a difficulty; and such an interrogation was no proof of the
absence of faith. A similar expression is found in Joel, "Who
knows," &c.? We then stated several things in explaining that
passage: but it is enough here briefly to state, that the king here
does not betray a mistrust, but sets forth a difficulty. And it was
an evidence of humility that he acknowledged himself and his people
to be sunk as it were, in the lowest hell, and yet ceased not to
entertain some hope: for it is a strong proof of hope, when we still
entertain it, though this be contrary to the whole order of nature,
and wholly inconsistent with human reason. We now then see the
meaning of the words. Of the repentance of God we shall speak
hereafter, either to-morrow or the day after.
"Lest we perish", he says. We see how a heathen king thought of
redeeming himself from destruction' it was by having God pacified.
As soon then as any danger threatens us, let us bear this in mind,
that no deliverance can be found except the Lord receives us into
favor; such was the conviction of the king of Nineveh, for he
concluded that all things would be well as soon as God should be
propitious. We hence see how much this new and untrained disciple
had improved; for he understood that men cannot escape miseries
until God be pacified towards them, and that when men return into
favor with him, though they ought to have perished a hundred times
before, they yet shall be delivered and made safe; for the grace or
the favor of God is the fountain of life and salvation, and of all
blessings. It afterwards follows -
Jonah 3:10
And God saw their works, that they turned from their evil way; and
God repented of the evil, that he had said that he would do unto
them; and he did [it] not.
Jonah now says, that the Ninevites obtained pardon through
their repentance: and this is an example worthy of being observed;
for we hence learn for what purpose God daily urges us to
repentance, and that is, because he desires to be reconciled to us,
and that we should be reconciled to him. The reason then why so many
reproofs and threatening resound in our ears, whenever we come to
hear the word of God, is this, - that as God seeks to recover us
from destruction he speaks sharply to us: in short, whatever the
Scripture contains on repentance and the judgment of God ought to be
wholly applied for this purpose - to induce us to return into favor
with him; for he is ready to be reconciled, and is ever prepared to
embrace those who without dissimulation turn to him. We then
understand by this example that God has no other object in view,
whenever he sharply constrains us, than that he may be reconciled to
us, provided only we be our own judges, and thus anticipate his
wrath by genuine sorrow of heart, provided we solicit the pardon of
our guilt and sin, and loathe ourselves, and confess that we are
worthy of perdition.
But Jonah seems to ascribe their deliverance to their
repentance, and also to their works: for he says that the Ninevites
obtained pardon, because God looked on their works.
We must first see what works he means, that no one may snatch
at a single word, as hypocrites are wont to do; and this, as we have
said, is very commonly the case under the Papacy. God had respect to
their works - what works? not sackcloth, not ashes, not fasting; for
Jonah does not now mention these; but he had respect to their works
- because they turned from their evil way. We hence see that God was
not pacified by outward rites only, by the external profession of
repentance, but that he rather looked on the true and important
change which had taken place in the Ninevites, for they had become
renewed. These then were their works, even the fruits of repentance.
And such a change of life could not have taken place, had not the
Ninevites been really moved by a sense of God's wrath. The fear of
God then had preceded; and this fear could not have been without
faith. We hence see that he chiefly speaks here not of external
works, but of the renovation of men.
But if any one objects and says that still this view does not
prevent us from thinking that good works reconcile us to God, and
that they thus procure our salvation: to this I answer - that the
question here is not about the procuring cause of forgiveness. It is
certain that God was freely pacified towards the Ninevites, as he
freely restores his favor daily to us. Jonah then did not mean that
satisfactions availed before God, as though the Ninevites made
compensations for their former sins. The words mean no such thing;
but he shows it as a fact which followed, that God was pacified,
because the Ninevites repented. But we are to learn from other parts
of Scripture how God becomes gracious to us, and how we obtain
pardon with him, and whether this comes to us for our merits and
repentance or whether God himself forgives us freely. Since the
whole Scripture testifies that pardon is gratuitously given us, and
that God cannot be otherwise propitious to us than by not imputing
sins, there is no need, with regard to the present passage,
anxiously to inquire why God looked on the works of the Ninevites,
so as not to destroy them: for this is said merely as a consequence.
Jonah then does not here point out the cause, but only declares that
God was pacified towards the Ninevites, as soon as they repented.
But we shall speak more on this subject.
Prayer.
Grant, Almighty God, that as we are loaded with so many vices, and
so many sins, yea, and scandalous crimes break out daily among us, -
O grant, that we may not be hardened against so many exhortations,
by which thou invites us to thyself, but that being made contrite in
spirit, whenever thou denounces on us thy wrath, we may be really
humbled, and so place ourselves before thy tribunal, that we may, by
a true confession and genuine fear, anticipate the judgment which
would otherwise have been prepared for us; and that in the meantime
relying on Christ our Mediator, we may entertain such a hope of
pardon as may raise us up to thee, and not doubt but that thou art
ready to embrace us, when we shall be moved by a true and real
feeling of fear and penitence, since it is a proof of thy favor,
when thou art pleased to anticipate us, and by thy Spirit testifies
that thou art a Father to us; and, in a word, may we be so cast down
in ourselves, as to raise up our hope even to heaven, through Jesus
Christ one Lord. Amen.
Calvin, Commentary on Jonah, Part 7
(continued in part 8...)
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