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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 ויגע, uigo, as being in the pluperfect tense, When word had come to the king; (45) 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 טעם, thom, as meaning reason or approbation. טעם, thom, 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 (46), 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 “” he said, “ greater than Jonah is here,” (Mat_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’ 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’ 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. (47) 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’ 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.
(45) Grotius, as well as Junius and Tremelius, had the same view of the verse, by rendering the verb in the tense here proposed. Quia pervenerat is the version of the former; and the version of the latter is, Quu enim pervenisset Our own version and that of Newcome seem also to favor this view, by rendering ו “” as giving a reason for what is said in the preceding verse: but Henderson has “” and Marckius the same, and also the Septuagint. What Calvin states as to the manner of speaking often adopted in Hebre, is no doubt true. But Henry thinks that the people “ the way,” and that what they commenced was afterwards enforced and made general by the order of the king and his nobles. — Ed.
(46) Who this king was is a matter of conjecture. “ thirteen years,” says Newcome, “ the death of Jeroboam II., king of Israel, Pul, king of Assyria, invaded Israel. So that Pul, or his predecessor, may have been the king here mentioned.” Others think that he was Sardanapalus, a character notorious in history for his luxurious, effeminate, and debauched life. — Ed.
(47) Ον τη νηστεια προσεσχεν, αλλα τη αποχη των κακων — “ [God] did not regard fasting, but abstinence from evils.” — Theodoret. “ is not enough,” says Henry, “ fast for sin, but we must fast from sin, and in order to the success of our prayers, must no more regard iniquity in our hearts... The work of a fast-day is not done with the day; no, then the hardest and most needful part of the work begins, which is to turn from sin, and to live a new life, and not to return with the dog to his vomit.” — Ed.