A king's contrition.
It is an illustration of the power of truth, of the commanding majesty of the faithful and fearless preacher, which we witness in this narrative. An unknown Hebrew, with nothing to recommend him, nothing to enforce attention, comes to a foreign city, passes through the public places, reproaches the citizens for their sins, denounces destruction upon the inhabitants as the punishment due to them because of their wickedness. And what is the result? Is it neglect, or derision, or incredulity? On the contrary, the people feel the justice of the rebukes, acknowledge their ill desert, humble themselves before God, and entreat mercy, forbearance, pardon. What a testimony to the reality of the moral law, to the authority of conscience! Jonah preaches, and the king of a mighty empire divests himself of the insignia of power and rule, abases himself before God in sackcloth and ashes!
I. KINGS ARE SOMETIMES THE LEADERS OF THEIR PEOPLE IN SIN. Surrounded by everything that can minister to selfish gratification, beset by flatterers, possessed in some instances of absolute power, it is not to be wondered at that the occupants of thrones are often the foremost in cruelty, in vice, in self-indulgence. They may blame, but in a just estimate their perilous circumstances will be considered. Their temptations are many, and their faithful friends are few.
II. KINGS ARE ACCORDINGLY SOMETIMES RESPONSIBLE FOR THE MISERIES OF THEIR SUBJECTS. When royal ambition has led to culpable warfare and slaughter; when headstrong purposes have issued in national disaster, impoverishment, and disgrace; when luxury in palaces has entailed hunger upon the occupants of hovels;—in such cases sovereigns have a terrible account to render to him who is no respecter of persons, who is King of kings and Lord of lords.
III. KINGS ARE SUITABLY EMPLOYED IN HEADING EVERY ELEVATING AND PROFITABLE MOVEMENT. Happily there are many examples of such conduct on the part of those occupying the very highest stations. Institutions and agencies for imparting knowledge, for refining life, for relieving suffering, are better deserving the "patronage" and the attention of royalty than schemes of pleasure or methods of destruction.
IV. WHEN KINGS AS WELL AS SUBJECTS HAVE SINNED IT BECOMES ALL TO UNTIL IN SACRIFICES OF CONTRITION AND IN VOWS OF REFORMATION, The frank, dignified, fight-minded conduct of the King of Nineveh raises him in our esteem. No man is disgraced by admitting his faults. And every man, even though he be a king, is in his right place when low on his knees in penitence and in prayer.
Ceremonial and moral repentance.
It must have been a striking and picturesque spectacle that was presented by Nineveh when the decree of the king and nobles was carried out, when a general fast was observed, when sackcloth and ashes were worn by man and beast, and when general prayer ascended in a mighty cry to Heaven. But to the reflective mind it must have been still more interesting to observe the population turning from their evil ways and refraining from acts of violence.
I. THE OUTWARD SIGNS OF PENITENCE AND CONTRITION ARE GOOD WHEN, AND ONLY WHEN, THEY ARE THE EXPRESSION OF GENUINE FEELING AND PURPOSE. We feel this to be the case with reference to ordinary human sorrow. The mere garb and semblance of mourning, being but conventional, is of little value. It is felt to be appropriate when the mourner can say—
"I have that within which passes show,
These but the trappings and the signs of woe."
How much more do the religious interest and value of "sackcloth and ashes," "fasting and prayers," depend upon the sincerity of the emotions thus expressed!
II. RESOLUTIONS TO REFORM AND AMEND ARE THE BEST EVIDENCE OF THE GENUINENESS AND ACCEPTABLENESS OF REPENTANCE. It is very much to the credit Alike of the prophet and of those to whom he preached, that the Ninevites should have felt and expressed the absolute necessity of moral amendment in order to the enjoyment of forgiveness, favour, and acceptance with God. There must have been something searching in Jonah's preaching, and something very responsive in the heart and conscience of the Ninevites, to have produced such a state of mind as that here indicated. It is especially observable that the citizens turned "every one from his evil way." The ways of sin are devious, numerous, and varied; sinners have turned every one to his own way; true repentance shows itself in a resolve on the part of each individual offender to forsake his own sins. "Violence," whether proneness to national schemes for attacking other peoples, or assaults upon peaceful citizens, seems to have been the prevailing sin; for of this, it is said, the people chiefly repented.
APPLICATION. The whole nature, body and soul, is implicated in sin; and the whole nature accordingly should concur in repentance.