John Calvin Commentary Jonah 3:6-8

"And the tidings reached the king of Nineveh, and he arose from his throne, and laid his robe from him, and covered him with sackcloth, and sat in ashes. And he made proclamation and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste anything; let them not feed, nor drink water; but let them be covered with sackcloth, both man and beast, and let them cry mightily unto God: yea, let them turn every one from his evil way, and from the violence that is in his hands." — Jonah 3:6-8 (ASV)

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 explain 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. However, the words admit of a different sense, that is, that the preaching of Jonah immediately reached the king; and I am inclined to take this view, as Jonah seems here to explain how the Ninevites were led to put on sackcloth.

He had previously spoken briefly on the subject, but he now explains what took place more fully. 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. Since Jonah had said in the last verse that the Ninevites had put on sackcloth and proclaimed a fast, 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 present there. Therefore, since it appears more reasonable that the edict respecting the fast had proceeded from the king, I am inclined to connect the two verses. The first verse would then briefly mention the fruit that followed Jonah's preaching, and the second would be added as an explanation, giving a fuller account of what took place.

So Jonah now says that a fast was proclaimed by the Ninevites because the king and his council had so appointed. I regard the verb ויגע, uigo, as being in the pluperfect tense: When word had come to the king. Jonah now states the reason why the Ninevites proclaimed a fast: it was because the king had been informed of Jonah's preaching and had called his counselors together.

It was then a public edict, not any movement among the people capriciously made, as 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 טעם, thom, as meaning reason or approbation. טעם, thom, means "to taste," and Jonah later uses the verb in this sense. However, it is to be taken here in a metaphorical sense for counsel, and I think this meaning is more suitable for this passage.

I now come to the subject.

It is worth noting that the king of such a splendid city—indeed, at that time the greatest monarch—should have made himself so submissive to Jonah's exhortation. For we see how proud kings are. Since they think themselves exempt from the common lot of men, they carry themselves above all laws.

Thus, they consider everything lawful for them; and while they give free rein 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 king's heart must be ascribed to the hidden power of God, which he puts forth through his word whenever he pleases.

Indeed, God does not work in the same way through 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 always lived according to his own will and had no sense of true and genuine religion, would have been so instantly subdued? For he put aside his royal dress, laid himself in the dust, and clothed himself in sackcloth. Hence, we see that God not only spoke by the mouth of Jonah but also added power to his word.

We must also bear in mind what Christ says: that the men of Nineveh will rise up in judgment against that generation, as they had repented at the preaching of Jonah. And he said, “Behold, a greater than Jonah is here” (Matthew 12:41). Christ, today, proclaims the voice of his Gospel; for though he is not here in a visible form among us, he still speaks through 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 and were imbued with no religious principles—were so suddenly converted by Jonah's preaching? We may conclude that their repentance was sincere from this circumstance: Jonah's preaching was severe, for he denounced destruction on a most powerful city. This might have instantly inflamed the king’s mind with rage and fury; that he was calmly humbled was certainly a proof of no common change.

We have here then a remarkable instance of penitence: that the king should have so forgotten himself and his dignity as to throw aside his splendid dress, put on sackcloth, and 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 does not consist in these external things. For God does not care for outward rites, and all those things which are resplendent in the sight of men are worthless before him; what he indeed requires is sincerity of heart.

Hence, what Jonah here says about 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.

If anyone were to fast all his life, put on sackcloth, and scatter dust on himself, but not connect sincerity of heart with all this, he would do nothing but mock God. Hence, these outward performances are, in themselves, of little or no value, except when preceded by an inner conviction of the heart, and men are thereby led to manifest such outward evidences.

So whenever Scripture mentions fasting, ashes, and sackcloth, we must bear in mind that these things are set before us as outward signs of repentance. When not genuine, they do nothing but provoke God's wrath; but when true, they are approved by God on account of the end in view, and not because they avail in themselves to pacify his wrath or to expiate sins.

If anyone now asks whether penitence must always be accompanied by fasting, ashes, and sackcloth, the answer is readily available: the faithful ought to repent throughout their whole life. For unless each 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 always contend with the flesh. But though there is a continual exercise of repentance, fasting is not always required of us.

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, we have seen that the Jews were called by Joel 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 near the people.

In the same manner, the Ninevites, when terrified by this dreadful edict, put on sackcloth and proclaimed a fast because this was usually done in extreme circumstances. So now we 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 command 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 apply to the nature of brute animals.

Did the king of Nineveh then act foolishly and contrary to all reason in connecting animals with men when he spoke of repentance? In answer to this, we must bear in mind what I have said before: 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 mankind, so also his wrath, when excited against mankind, includes the beasts, trees, and everything in heaven and on earth.

But the question is not yet solved. For though God may punish animals on account of human sins, neither oxen nor sheep can pacify God's wrath. To this I answer: this was done for the sake of men, for it would have been ridiculous for the king to prohibit food and drink to animals unless he had regard for 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 sacrificial animals, they were reminded of their own sins. 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 the place of the one who had sinned.

They therefore saw in the ox, the lamb, or the goat a striking emblem of their own condemnation. So also the Ninevites, when they constrained the oxen, donkeys, and other animals to fast, were reminded of what grievous and severe punishment they deserved, since innocent animals suffered punishment along with them.

Hence, we see that no expiation was sought by the king when he enjoined a fast on brute animals. On the contrary, men were roused by such means to seriously acknowledge God's wrath and to experience greater fear, so that they might be more truly humbled before him, be displeased with themselves, and thus be more disposed and better prepared and shaped to seek pardon.

So now we see that this must be considered as intended to terrify the consciences of men, so 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 so that the people might know that everything 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 of anything said in Scripture about fasting, ashes, and sackcloth, and think that the whole of religion consists in these outward observances. But, as Paul says, bodily exercise profiteth but littler (1 Timothy 4:8). Therefore, this rule ought always 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, fasting was approved by God.

Now, if anyone objects and says that nothing ought to be done in the worship of God beyond what his word warrants, the answer is: the king of Nineveh had not appointed any kind of expiation, nor 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 this in view in everything: that he and his people might go humbly before God’s tribunal and with real penitential feelings solicit his forgiveness. This, then, is a sufficiently plain answer.

When Jonah therefore later adds that the king commanded both the people and the beasts to put on sackcloth, let us understand that if anyone now were to take this as an example, he would be nothing but a charlatan. For this reason ought always to be remembered: the king sought aids by which he might lead himself and his people to true repentance. But human disposition is prone to imitate what is evil, for we are all very much like apes. We ought therefore always to consider by what spirit those whom we wish to imitate were motivated, lest we should be contented with the outward form and neglect the main things.

Jonah later 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 food 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 is worth noting that the king of Nineveh commanded the people to cry mightily to God, for we thus learn that they were really frightened. He does not speak here of ordinary crying, but adds "mightily," as when we say, "with all our power," or as they say in French, A force, or, fort et ferme. Jonah then expresses something uncommon and extraordinary when he tells us that the king’s edict contained the command that men should cry mightily to God.

For it was as if he said, “Let all men now awake and shake off their indifference, for each of us has until now greatly indulged ourselves in our vices. It is now time that fear should possess our minds and also constrain us to deprecate God's wrath.”

And it is also worth observing that the king proposes no other remedy than that the people should resort to prayer.

It might indeed have been that Jonah exhorted the Ninevites to resort to this duty of religion, etc. We may, however, undeniably conclude that it is a feeling implanted in us by nature that when we are pressed by adversities, we implore God's favor. 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, do not use this remedy whenever God warns us and exhorts us to repentance, what shadow of excuse can we have? For heathens, even those who did not understand a syllable of true religion, still 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 presented the same doctrine only from the word of God. For though the authority of that king is not the same as 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 later that it was no feigned repentance when the Ninevites put on sackcloth and also abstained from food and drink. For it follows in the king's 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 so 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” Scripture usually means the whole course or manner of a person’s life; it was as if 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.

Their dullness is then all the more shameful who seek to pacify God with frivolous devices, as the Papists do. For while they force upon 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 only takes place then 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 added, a part being stated for the whole, for plunders were not the only things that needed amendment among the Ninevites, as it is probable that they were polluted by other vices and corruptions.

In such a large city, drunkenness probably prevailed, as well as luxury, pride, ambition, and also lusts. Indeed, it cannot be doubted that Nineveh was filled with innumerable vices. But the king, by mentioning a part for the whole, here points out the principal vice when he says, Let every one turn from his evil way, and from his rapacity. It was as if 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 if this doctrine were to prevail today among all those who falsely assume the Christian name.

For the Papists, though they accumulate expiations, neglect charity; and in the whole course of life, equity hardly has any place. Let them then learn from the mouth of a heathen king what God principally requires from men and approves in their life: even to abstain from plunder and from doing any injury. So now we perceive why rapacity was especially mentioned.

But we must bear in mind that the king, still a novice and scarcely imbued even slightly 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 offer, whose ears have been stunned by continual preaching for twenty or thirty years, if we still fall short of this king's initial stage of faith?

These circumstances, then, ought to be carefully observed by us.