Lecture 7

Lecture 7

[THE TEXT] VERSE 6. For word came unto the king of Nineveh, and he arose from his throne, and laid his robe from him, and covered himself with sackcloth, and sat in ashes.

Verse 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 anything; let them not feed, nor drink water. Verse 8. But let man and beast be covered with sackcloth, and cry mightily unto God; yea, let every man turn from his evil way, and from the violence that is in their hands.

[Calvin] It is doubtful whether Jonah preached for some days before word of it reached the king — this, truly, is the more commonly received opinion, for interpreters expound this verse as though the king had come to understand that the whole city was in an uproar, moved by the preaching of Jonah. But the words admit a contrary sense and reading — namely, that word of Jonah’s preaching came to the king’s ears straightway — and I incline rather to this interpretation and judgement. For Jonah seems here to explain, or expound further, how the Ninevites came to put on sackcloth. He had said this briefly in verse 5, and now he expresses the same thing more fully — and we know that this order is much used among the Hebrews: to state the substance of a matter briefly, and afterward to add the explanation.

Therefore, because in the fifth verse Jonah said that the Ninevites were covered with sackcloth and proclaimed a fast, and now, in this verse, he seems to express more plainly how this was done — namely, by the king’s own command. And it is certainly credible that the fast was not commanded in the king’s city merely by the consent of the common people, when the king himself was there, along with his counsellors. Because, therefore, it is more fitting that the edict concerning the fast proceeded from the king, I willingly join these two verses together in this way: that the first may signify the fruit that followed from the preaching of Jonah, and the latter may be added by way of explanation, since it declares the same thing more fully.

Now Jonah says that the fast was proclaimed among the Ninevites because the king, with this counsel, had so decreed (and thus I render the Hebrew tense as a pluperfect: “for word had come unto the king”). For Jonah now sets down the order and manner in which the Ninevites proclaimed a fast — namely, because the king, being admonished by the sermons of Jonah, forthwith called his counsellors together. This, therefore, was a public edict, and not some rashly raised impulse, as sometimes happens — he says that the edict was published by the authority of the king and of his council, or nobles.

Although some take the Hebrew word here for “order” or “allowance” —the word signifies “to taste,” as Jonah later uses it — but here it is taken metaphorically for “counsel,” and I think that this sense better agrees with the passage. But now I come to the matter itself. That the king of so royal a city — indeed, the chief monarchy of those days — yielded himself so obedient at the preaching of Jonah is surely worthy of note. We see that kings often grow proud, because they think themselves exempt from the common lot of men, and so lift themselves above the laws — and hereby it comes to pass that they make all things lawful to themselves, and, while they give loose rein to their own lusts, take it grievously to be admonished or reproved, even by their equals. But Jonah was a poor man, and a foreigner.

That he, therefore, so moved the mind of the king shows plainly the secret power of God, which he places in his word as often as it pleases him. God truly does not work equally through the preaching of his word — that is, he does not always keep to one order or rule — but, when it seems good to him, so effectually touches the hearts of men that the good success which his word shall have passes all man’s imagination. Even here a worthy example of the same is set before us — for who would have said that a profane king, who had always lived as he pleased, in whom no true and sincere religion reigned, could in a single moment be so tamed? And more — that, laying aside all the glory of his kingdom, he would prostrate himself in the dust and put on sackcloth? We see, therefore, that God not only speaks by the mouth of Jonah, but also adds efficacy to his word.

But this is to be called to mind, what Christ said: “The men of Nineveh shall rise up in judgement against this generation, for they repented at the preaching of Jonah — and behold, a greater than Jonah is here.” Daily Christ utters the voice of his Gospel — for although he is not conversant among us in a visible manner, yet it is he who speaks through his ministers. If we despise this doctrine, how shall our obstinacy and hardness of heart be excusable — seeing that the Ninevites, who had never tasted any true doctrine of piety, and were endued with no knowledge of religion, were so quickly converted at the preaching of Jonah?

That their repentance was serious, we gather from this: that the preaching of Jonah was very sharp, for he denounced destruction upon that most mighty city — a message which might well have driven the king’s mind straight to madness and fury. That, therefore, he was humbled so gently, and with so little resistance, is certainly a most rare alteration and change. We have, therefore, a notable example of repentance — that the king could so soon forget himself and his dignity, and, in such fashion, laying aside his precious robes, put sackcloth upon himself.

Now, as touching fasting and sackcloth, it is certain and true that repentance does not consist in these outward things, as we may see in Joel — for God takes no account of ceremonies, and whatsoever is glorious in the eyes of men is frivolous in his sight, for he requires the sincerity of the heart. Therefore, whatever Jonah declares here of fasting and other exercises ought to be referred to the lawful end for which they were used —namely, that the Ninevites might, by this means, evidently declare that they were guilty, and rightly called before the judgement seat of God, and, next, that they humbly sought the favour of the Judge. Fasting, therefore, and sackcloth are only an outward profession of repentance. For if a man should fast all his life long, and put on sackcloth, and wallow in the dust, and yet not join to it the sincere affection of the heart, he does nothing else but jest with God, and trifle in his sight. Therefore, of themselves, these outward exercises are of small moment, unless the inward affection of the heart goes before them, and moves men to give such testimonies of their inward minds.

Furthermore, as often as Scripture makes mention of fasting, ashes, and sackcloth, we must mark that these things are set forth to us as external and outward signs of repentance which, if they be false, do nothing but provoke the wrath of God — but if they be true, they are accepted by God with respect to their end, and not because they are, of themselves, able to pacify God’s wrath, or to put away our sins.

Now if any man will ask whether repentance necessarily brings with it fasting, sackcloth, and ashes, the answer is easy: that the faithful ought, their whole life long, to meditate upon repentance — therefore, unless each of us exercises himself in this continual study, that he renounce both himself and his former life, he has not yet learned what it is to serve God, because we must always war against, and wage battle with, the flesh. But since the meditation of repentance is a daily matter, fasting is not therefore always required of us. It follows, then, that fasting is a public and solemn testimony of repentance where there appears some extraordinary token of the vengeance of God. So also we see, in Joel, that the Jews were called to sackcloth and ashes, because God, as it were, came forth among them prepared for battle, and all the prophets cried out that destruction was at hand for the people — and therefore it behooved the Jews to flee for succour unto God with such testimonies. So also the Ninevites, when they were struck by that terrible threatening of God, put on sackcloth and commanded a fast, because this ought to be done in extremities.

Now, therefore, we understand why the king, after he himself had put on sackcloth, commanded also to the whole people both fasting and other testimonies of repentance. But this seems absurd — indeed, very ridiculous — that the king should command the beasts, as well as men, to profess repentance. For repentance is the change of a man, when he restores himself unto God, having before been estranged from him — and this can by no means happen in dumb beasts. Rashly, therefore, and contrary to all reason, does the king of Nineveh seem to mingle beasts with men when he treats of repentance.

But this is to be noted, as we said before — that destruction was denounced not upon men only, but upon the whole city, and even upon its very buildings. For as God created the whole world for man’s sake, so also his wrath, once kindled against men, involves with it both cattle and trees, and whatsoever is either in heaven or on earth. But for all this, the question is not yet answered — for however God takes vengeance upon beasts for the offences of men, yet an ox or a sheep cannot pacify the anger of God. I answer that this was done for man’s sake. For it would have been a notable folly if the king had forbidden the beasts all sustenance without having regard to men themselves. But he would, as it were, set before the Ninevites, as in a mirror or a picture, what they had deserved — just as, under the law, whenever they slew any sacrifices, they were reminded of their sins. For it ought to have come to their minds that the lamb, or other creature, was slain being innocent, and for what cause the offender stood at the altar — for there he saw a living image of his own condemnation in the ox, the lamb, or the goat.

So also the Ninevites, when they compelled their oxen and asses, and the rest of the beasts, to fast, were reminded of how grievous and severe a punishment they themselves deserved — precisely because the very innocent beasts suffered punishment together with them. We see, therefore, that the king did not seek to make any sacrifice when he commanded a fast and hunger even upon the dumb beasts, but rather that men, being pricked by such reminders, might be stirred up to acknowledge seriously the anger of God, and to conceive the greater terror, whereby they might be the more humbled before God, and displeased with themselves, and so be the more ready and better prepared to crave forgiveness and pardon.

Now, therefore, we see that this commandment concerning the fasting of the beasts ought to be referred to the touching of men’s consciences with fear — men who had flattered themselves too much, and who, by such a remedy, might amend and correct their deadly drowsiness. And to this same end belonged the washing, under the law, of garments and other vessels —that the people might know that whatsoever they touched was defiled by their own filthiness.

And this is diligently to be noted, because the Papists, given as they are to ceremonies, snatch up whatsoever, in any place of Scripture, is read concerning fasting, sackcloth, and ashes, and think that all godliness is contained in these outward rites. And yet “bodily exercise profits little,” says Paul. Therefore, this rule ought always to be of force with us: that fasting and the like are, of themselves, nothing, but are only to be judged by their end. So, therefore, when the dumb beasts, along with the Ninevites, were compelled to hunger, men themselves, being reminded of their own guilt, learned what it was to fear the anger of God — and for this cause that fast pleased God.

Now if any man will object that nothing ought to be attempted in the worship of God that is not mentioned in the word, or that is contrary to the word — the answer is likewise easy: that the king of Nineveh did not, by this, invent any new manner of pacifying God, nor would he, by this means, worship God, but had regard to the end of which I spoke. And that end agrees very well with the word of God, and its prescribed rule. Hence, the king of Nineveh attempted here nothing strange or unknown to the word of God, when he referred all things to this purpose — that he, with his people, might come forth humbly before the judgement seat of God, and, with earnest penitence and repentance, seek pardon. This answer, then, is plain enough.

When, therefore, Jonah adds that the king commanded both the people and the beasts to put on sackcloth, let us know that if any man will snatch up this bare example to imitate it, he shall be nothing but a jester —because this reason must always be observed: that the king sought means whereby he might drive both himself and his people unto true repentance. And it is good reason that we take heed in imitating this — for the nature of man is prone to a foolish zeal, and, for the most part, we are almost like apes; it is to be diligently considered with what spirit those whom we wish to imitate were led, lest, being content with outward appearances, we neglect that which is principal, or chief.

Afterward Jonah adds: “and they cry mightily,” or “with strength,” unto God. This must be restricted to the men (and not to the beasts), for it would not agree to dumb beasts. Well — the men and the beasts abstain from meat and drink, and then the men cry unto God. This cry could spring only from the fear of God, and from an awareness and knowledge of true religion. Therefore, as I have said, it ought not to be drawn confusedly to include both dumb beasts and men.

But that the king of Nineveh commanded the people to cry mightily unto God is worthy of note — for hereby we gather that he was indeed thoroughly terrified. For there is here no mere mention of ordinary crying — he adds “mightily,” as if to say, “with open throat” (as we say in French, “à force,” or “with strength and firmness”). Jonah, therefore, expresses a rare and singular thing when he recounts that this was contained in the king’s edict — that men should cry mightily unto God. And it is as much as if he should say: “Let all men now awake, and shake off their deadly sleep! For too long has every one of us coddled himself in his sins — now is the time that fear should begin to possess our hearts, and drive us forward to seek the favour and love of God.”

And this also is worthy of note — that the king invents no other remedy but that the people should flee to prayer. It may well be that Jonah exhorted the Ninevites to this, but we may easily gather that this awareness is engrafted in us by nature — that, when we are pressed by adversity, we implore and seek the favour and grace of God. Well then — to pray unto God is the only remedy in all afflictions and miseries. If we, therefore, who are taught both in the law and the Gospel, do not use this remedy when God admonishes and exhorts us to repentance, what show of excuse shall we have — seeing that profane men, who held not one syllable of true piety, yet, in their misery, besought the Lord God, and the king himself commanded the same, with the consent of all his nobility?

More careful modesty, therefore, ought this edict of the king to strike into us, than if a man should but simply utter this doctrine out of the word of God. For although the king’s authority is not equal to the authority of God, yet when that miserable and blind prince acknowledged, by the mere instinct of nature, that God was to be appeased with prayer, what excuse (as I have said) remains for us?

But Jonah shows more plainly still that the repentance of the people was not feigned, when he declares that the Ninevites put on sackcloth and abstained from meat and drink. Well — there follows further, in the king’s edict: “and let every man turn from his wicked way, and from the violence which is in their hands.” This profane king now declares to what end, and with what determination, he gave commandment for fasting and the other exercises — namely, that by this means the Ninevites might the better stir up themselves unto the fear of God. For here he exhorts that they should turn from their wicked way. By the word “way,” Scripture is accustomed to mean the whole course, or order, of a man’s life. It is as much, therefore, as if he said: “Let each of you change your disposition and manner of life —let us all be new creatures.” For this is true repentance: the conversion of a man unto God. And this much even this profane king understood.

Whereby it follows that the dullness of those is the more shameful who endeavour to pacify and please God with their frivolous inventions — as do the Papists, who insist on thrusting upon God I know not what trifles and toys, thinking each of them a sacrifice good enough, and therefore stubbornly contending over them. They need no other judge than this profane king, who declared that there is another manner of true repentance — namely, that men should be changed in mind and soul, and turn the whole manner of their life for the better. And therefore he says: “Let every man be converted from his wicked way, and from the violence which is in their hands.” In this last clause is set down one kind of wickedness, by synecdoche, part for the whole — for violence was not the only thing to be amended among the Ninevites, for it is likely they were infected with other vices also. In so populous a city, drunkenness also reigned, and riot, pride, ambition, and lechery. There is no doubt, therefore, that Nineveh was stuffed with innumerable sins — but the king, by naming one part, points here to the principal vice. Well — “let every man be converted from his wicked way, and from his violence.” It is as much as if he showed that the chief and principal virtue consists in equity and justice — that is, that men should live among themselves without wrong or injury to one another.

And I would to God that this same doctrine held force at this day among all those who usurp, and falsely take upon themselves, the name of Christian. For the Papists, while they heap sacrifice upon sacrifice, pass over love and charity, and in all their supposed perfection of life, equity has almost no place. Let them learn, therefore, from the mouth of a profane king, what God chiefly requires of men, and approves in their whole life —namely, that they abstain from violence, and from every wicked act.

Now, therefore, we know why “from violence” was added. Now we know that this king, being yet a novice, and scarcely even lightly touched with the rudiments of piety, after the preaching of Jonah, according to the small measure of his understanding and faith, nevertheless gave commandment to his subjects to repent of their old life and lead a new one. But if, in so small a space of instruction, he profited so greatly — we, whose ears have been beaten with continual sermons for these twenty or thirty years, what excuse may we show for ourselves, if we lag far behind even the small knowledge of this king? These circumstances, therefore, are diligently to be noted by us. Well — now let us proceed.

[The Text] Verse 9. Who can tell whether God will turn and repent, and turn away from his fierce anger, that we perish not?

[Calvin] Here also, more plainly, is the mind and intent of the king expressed — namely, that by this means he sought to reconcile both himself and his people unto God. Some render this verse a little differently, thus: “He who knows will convert, and repent” — reading it not as a question. But that reading cannot stand. In the mind of the prophet, therefore, there is nothing doubtful that might make the king doubt at all — “Who knows whether God will be favourable to us?” But here we see that the king was not overwhelmed by despair, but that he still had a remedy in mind, for to that end this verse tends.

But this may seem contrary to the nature of faith — and if it be contrary to faith, it is also far from true repentance, for repentance and faith are things coupled together, as we have said elsewhere. For no man can, of his own accord, submit himself unto God unless he has first tasted of his goodness, and, second, conceived hope of salvation. For he who is only struck with terror will flee the presence and sight of God, and so, on every side of him, despair reigns, and then follows stubbornness and rebellion.

[Question] Now, then, how could it be that the king of Nineveh truly and sincerely repented, and yet spoke doubtfully of the grace of God? [Answer] I answer that there is a kind of doubt which may be joined together with faith — that doubt which does not directly reject the promise of God, but which yet has many hindrances. For example: if a man is cast down with terror, and afterward takes heart, having set before him the hope of pardon and salvation, yet he shall not immediately be void of all fear — because, as long as he beholds his own sin, and is entangled also in other thoughts and considerations, he shall waver, and be tossed variously in mind.

There is no doubt, therefore, that the king of Nineveh conceived hope of salvation and safety, but in the meantime was perplexed in mind, both by the preaching of Jonah and by the weight of his own guilt. Two hindrances, therefore, there were which might have called back the king’s mind from assurance and certainty of his own safety, or at the least might have stayed him from suddenly apprehending the mercy of God, and thinking, with a quiet mind, that God would be gracious toward him. The first hindrance was that terrible sermon of Jonah — namely, “After forty days, Nineveh shall perish.” For although Jonah may have added something, as we have said, yet so precise was that threatening that it might well have dismayed the minds of all men. It behooved the king, therefore, mightily to strive that he might overcome so great a hindrance, and repel and drive from him that terrible preaching of Jonah, insofar as it seemed void of all comfort and consolation. Secondly, the king, when he pondered and weighed his own sins, might well have wavered somewhat.

But we see how he endeavours to find a way through, though he had these two hindrances before his eyes. For when he says, “Who can tell whether God will turn away from the fierceness of his wrath, and repent?” — when he speaks so, I say, we see that he was in a strong inward struggle: because, however much Jonah seemed to shut the gate of mercy against him, and to forbid and deny him all hope of salvation and safety, and however much his own conscience weighed him down and oppressed him, he yet proceeds, and spurs himself forward, and so finally rises to the hope of forgiveness.

Again, it is to be noted that this manner of speaking, “who can tell,” etc., notes rather difficulty than distrust. For the king, as it were doubtfully, enquires, “Who can tell whether God will turn himself?” — because it was a hard matter that God, after so long forbearance, should yet spare so wicked a city. The king, therefore, expresses a difficulty — for this is not a sign of distrust or diffidence, that he asks in this manner. And when it is said in Joel, “Who knows,” etc., it is altogether a like saying, and I have said more of it when expounding that passage. But let this briefly suffice us: that the king does not betray his own distrust, but rather expresses the difficulty and hardness of the matter. And this is a sign of humility — that he understands himself to be, as it were, drowned in the deep gulf of hell along with his people, and yet ceases not to hope for the best. For this is a sign of hope: that even when a matter seems contrary to nature — yea, though it seem contrary to all natural reason — yet we still hope well.

Well — we see now the meaning of these words. Of the “repentance” of God, we will speak another time, either tomorrow or the next day. It follows: “that we perish not.” We see how a profane king seeks to redeem himself from destruction, even by the pacifying of God. Therefore, as soon as any danger hangs over us and is at hand, let this come into our minds —that no escape from it can be found unless the Lord receives us into favour — even as the king of Nineveh, on the contrary part, seems to reason after this fashion: “As soon as the Lord shall be gracious and pacified, all things shall turn out well.”

We see, therefore, how much this rude and new novice, or youngling, profited, in understanding that men cannot escape out of their miseries until the Lord’s wrath shall be appeased toward them; and that, as soon as men come into favour with him, although a hundred times before they should have perished, yet they shall be safe and sound — even because the grace and favour of God is the fountain of salvation, and of life, and of all other good things. Afterward it follows.

[The Text] Verse 10. And God saw their works, that they turned from their evil ways; and God repented of the evil that he had said he would do unto them, and he did it not.

[Calvin] Now Jonah says that the Ninevites obtained pardon by their repentance. And truly this example is worthy of note — for by this we gather to what end the Lord solicits us to repentance, which is, even because he will be reconciled unto us, and will also reconcile us unto himself. And this is the reason why he sounds in our ears so many chidings and threatenings, when we come to hear the word of God — even because he will call us back from destruction, and therefore (I say) does he speak so angrily with us. Finally, whatsoever Scripture contains concerning repentance, and the judgement of God, ought wholly to be applied to this use — namely, that we may come into favour with God, because he is easy to be appeased, and is always ready to embrace those who unfeignedly turn themselves unto him.

Therefore, in this example, we understand that God intends nothing else, as often as he deals harshly with us, but that he may be reconciled and appeased toward us — if we ourselves will be judges of our own selves, and so prevent his wrath with a willing desire of heart, which is done when we seek pardon for our sin and guilt, are displeased with ourselves, and confess that we are worthy of destruction.

But Jonah seems here to place the cause of salvation in repentance and works — for he says that the Ninevites obtained pardon because God had regard to their works. Well — first it is to be noted what works he means, lest any man should suddenly snatch up this one word, as hypocrites are accustomed — a thing too common in the papacy, as we have said. What works, then, did God have regard to? Not sackcloth, not ashes, not fasting — for Jonah makes no mention now of these things — but he had regard to this work: that they turned from their wicked ways. We see, therefore, that God was not pleased and appeased with ceremonies alone — that is, with that outward profession of repentance — but rather that he had regard to the true and serious alteration in the Ninevites, in that they were made new men. These, therefore, were their “works” — the fruits of repentance. But such an alteration of life could never have come upon them unless they had been truly touched with an awareness and feeling of the wrath of God. Therefore the fear of God went before repentance and conversion — and this fear could not exist without faith. We see, then, first, that there is here no speaking of outward works, but of the renewal, or renovation, of men.

But now if any man object that this does not prevent good works from reconciling us to God, and thereby obtaining salvation for us — I answer that here there is no dispute about the cause of pardon. It is certain that God was pleased with the Ninevites freely, even as he restores his favour to us every day, freely. Jonah, therefore, does not mean that these acts of satisfaction prevailed with God, as though the Ninevites had thereby made recompense for their former sins — the words do not imply any such thing. But only, by consequence, must we gather how the Lord becomes favourable to us again, and how we obtain pardon with him. But whether this comes about through our own merits and repentance, or whether God freely offers himself unto us — seeing that the whole of Scripture testifies that the forgiveness of sins is given to us freely, and that by no other means can the Lord be gracious to us than by not imputing our sins to us — as touching this present passage, we ought not to labour too anxiously over why the Lord is said to have “seen the works” of the Ninevites before sparing them from destruction, for this is spoken by way of consequence. Jonah here does not note the cause, but only shows that God was pacified toward the Ninevites as soon as they repented. But we will speak yet more of this matter.

[The Prayer]

Grant, O almighty God, seeing that we are laden with so many vices, and that daily so many sins — yea, heinous offences — burst out from us: grant, I say, that we do not harden ourselves against so many exhortations wherewith thou invitest us unto thee, but that with broken and contrite hearts we may be truly humbled, as often as thou dost denounce thy wrath unto us; and may so settle ourselves before thy throne that we may forestall, by sincere fear and piety and true confession, that just judgement which would otherwise be prepared for us. In the meantime, grant also that we, relying on our mediator Christ, may conceive that hope of pardon which may bring us wholly unto thee, and that we may not doubt that thou art always ready to embrace us, when we shall be touched with that true and sound affection of piety and repentance — since this also is a sign of thy grace and favour, that thou vouchsafest to go before us, and hast, by thy Spirit, testified that thou wilt be a Father unto us. Finally, grant that we may be so cast down in ourselves that we may be raised up in our hope unto the heavens, through the same Christ our Lord. Amen.