Jonah 3:4














Let us try to realize the scene. An Eastern city sleeps in the rosy morning light. Its moated ramparts tower a hundred feet in air, and, dotted with fifteen hundred lofty towers, sweep around it a length of over sixty miles. Already the gates are open for the early traffic, and conspicuous among the crowd a stranger enters. The stains of travel are on his dress, and he looks with curious awe at the figures of winged colossal bulls that keep silent symbolic guard over the gate by which he passes in. Within, things new and strange appear at every step. The houses, sitting each in its own grounds, are bowered in green. The streets are spanned at intervals with triumphal arches, whose entablature is enriched by many a sculptured story. On every eminence is a palace, or monument, or idol temple, guarded by symbolic monsters in stone, and adorned in carving of bas-relief with sacred symbols. The markets fill, the bazaars are alive with multifarious dealing, soldiers and war chariots parade the streets, and the evidences of despotic power and barbaric wealth and heathenish worship, with their inevitable accompaniments of luxury, corruption, and violence, abound on every side. The stranger is deeply moved. Surprise gives place to horror, then horror warms into righteous indignation; and with trumpet voice and dilating form and eye of fire he utters the words of doom, "Yet forty days, and Nineveh shall be destroyed." Through street, and park, and Barrack, and bazaar the direful message rings. There is momentary incredulity, then swift alarm, then utter consternation. Like wildfire the news, and with it the panic spreads. It reaches the nobles in their palaces. It penetrates to the king upon his throne. It moves society to its depths. And the result is the scenes of mourning and self-abasement our text records.

I. REPENTANCE COMES READILY TO UNTUTORED MINDS. Never did preacher see better or speedier fruit of his labours than Jonah did in heathen Nineveh. By a single sermon but a few sentences long he sent the entire city into penitence and sackcloth. Granted that there was much to account for this in the preaching itself. It was bold and oracular and explicit, and spoken with the conviction that is most of all contagious. It was enforced by such a narrative of his own recent history as made him nothing less than a sign to the men of Nineveh (Luke 11:80). Granted too "the great susceptibility of Oriental races to emotion, the awe of one Supreme Being which is peculiar to all the heathen religions of Asia, and the great esteem in which soothsaying and oracles were held in Assyria from the very earhest times" (Keil). Yet still the repentance, so widespread, so real, so sadden, has in it something phenomenal in the religious sphere. Not thus did the prophets and their utterances move the Jews. They "beat one, and killed another, and stoned another," and disregarded all as a general rule (Matthew 21:35). A greater than Jonah, the Truth himself, spoke to them, and spoke in vain (Matthew 12:41). Unbelieving and lengthened contact with truth had no doubt produced the exceptional hardness of the Jewish nature. The works done in vain in the gospel hardened Chorazin or Bethsaida would, as we know, have Brought Tyre and Sidon to repentance in dust and ashes. Even filthy Sodom would have cleansed its way, and been spared on earth, had it seen the mighty works by which Capernaum was yet utterly unmoved (Matthew 11:20-24). So when the soil of the Jewish nature, plied with the truth seed till trodden hard by the sowers' feet, refused utterly to produce, the apostles found a fertile seed bed in the virtu soil of the Gentile mind (Acts 13:44-48). An analogous fact is the success of Christ among the common people (Mark 12:37), when the scribes and Pharisees, who were more familiar with revelation, remained uninfluenced almost to a man (John 7:48, 49). It would seem as if Divine truth, like potent drugs with the body, is effective most of all in its first contacts with the soul. Lengthened and frequent contact with truth, if it does not regenerate, only thickens the spiritual skin, and much hearing means little heeding as a general rule.

II. REPENTANCE IMPLIES A RELIEF OF THE TRUTH. (Ver. 5.) Belief of the truth is a logical first step to every religious attainment (Hebrews 11:6). Truth is the revelation of things as they are - of character, of destiny, of duty. Until that has been received there can be no spiritual beginning. While not only danger but the disease itself is disbelieved in, the patient will take no step toward cure. "He that cometh to the Lord must believe that he is." This is the least modicum of knowledge conceivable in any intelligent comer. So he that comes away from sin must believe that sin is. Unless he does, and until he does, he has no reason for moving. He that comes by repentance and faith, moreover, must believe in the propriety and dutifulness of these acts. Forecasting the possible result of Timothy's ministry in the turning of the wicked, Paul says, "If God peradventure will give them repentance to the acknowledging of the truth." This aspiration brings out the point exactly. Repentance and the acknowledging of the truth imply and involve each other. Impenitence is largely the result of incredulity. If a man really believed what God says about sin - its demerit, deformity, and destroying character - the grief and hatred and turning which constitute repentance must arise. The impenitent man either does not believe God at all, or he gives him a weak and heedless credence that is never acted on, and so is practical disbelief. Let God's word of dogma, God's word of promise, be truly and adequately believed, and God's word of precept will be infallibly obeyed. A man may contemplate his sin indifferently and commit it with even pulse, but the power to do so means that the Scripture testimony against it has been silenced, or the witness put out of the court of conscience altogether. "It is to be observed that faith operates differently according to the matter believed, When faith looks to the redeeming love of Christ, faith worketh by love. 'We love him who first loved us.' When faith looks to the infinite wrath of God, faith worketh fear, and we 'flee for refuge to the hope set before us.' When faith looks at Christ, beating in his love the wrath from which he calls us to flee, faith worketh by grief; and, 'looking on him whom we have pierced, we mourn.' And all these operations of faith - love, fear, grief - enter into that repentance unto salvation which true faith produces" (Martin).

III. REPENTANCE IS AT ONCE DEEPENED BY FEAR AND SWEETENED BY HOPE. The Ninevites feared to "perish" through the "fierce anger" of God, yet hoped he might "turn away" from it and "repent." Fear is a rather ignoble emotion, but it is not without its place and power in the religious sphere. A man's life, in the widest sense, is his most precious trust. To gain the whole world would not compensate for the loss of it. Hence the universal instinct of self-preservation. "All that a man hath will he give for his life." And by appealing to this instinct, as it so often does, the Scripture assumes its lawfulness (Luke 13:3; Matthew 10:28). The less of soul and body in hell is a loss unparalleled and irreparable, and which it would be madness not to fear. The Ninevites feared it. Their dread of it was a chief cause of the penitence they showed. And naturally so. To a man as yet unspiritual, the bearing of his sin on his own fate is the supreme consideration. When he becomes better he will be amenable to higher motives, but fear as opposed to carnal security, is always a prominent factor in the early stages of the religious life. But the Ninevites repentance did not spring from fear alone; it based on hope as well. "Who can tell," etc.? (ver. 9). The hope here was far from assured. It was a mere glimmer in the soul Yet still it was hope. Escape was deemed not impossible, - that was all And there was a shadow of ground for hope, which the keen eye of the doomed did not fail to detect. They had an intuitive idea that God would make some difference between a penitent city and an impenitent one. Then the catastrophe was not to come for forty days, and, in the granting of so long a respite, they would see the door left open for a possible change before its close. Besides, Jonah's own deliverance in's more dire extremity still, and of which he evidently told them in his preaching (Luke 11:80),would suggest the possibility of a like escape to them with like repentance. If the preacher had been saved in tits very moment of imminent death, the fact was ground of hope to the people who had forty days' reprieve. Thus the faith in which the Ninevites' repentance originated "wrought by fear and hope combined. The evil dreaded was sufficient to break and humble all their pride. And the hope they entertained was sufficient to prevent their fear from turning into mere despair" (Martin). It is the element of hope in it that marks off the sorrow which worketh only death from the sorrow which worketh repentance to salvation. There is a persuasion of men which bases on the terrors of the Lord, and a beseeching of them also by the mercies he has shown. And what is this but to make fear and hope the limbs of a stable arch to carry the repentance "that needeth not to be repented of"?

IV. REPENTANCE INCLUDES GRIEF FOR THE PAST AND REFORMATION FOR THE FUTURE. The Ninevites "put on sackcloth," etc., and "turned them every one from his evil way." There was Compendious logic in this. Sackcloth and ashes were the conventional livery of abasement and grief (2 Corinthians 7:9, 10), and these have a distinct place in the spiritual connection (Joel 2:13). But they must be spiritual. Not the result of wounded pride, or baffled purpose, or ruined prospects. These things are utterly carnal. They involve no sense of sin's demerit, no horror of its impurity. They are merely aspects and expressions of selfishness. Every detected rogue can see that he has blundered in his sinuing, and from that standpoint grieves. Saul does it, exclaiming, in the bitterness of failure, "I have played the fool exceedingly." But the sorrow "after a godly sort" is a radically different thing, and done in a different spiritual atmosphere altogether. And David crying with contrite and humbled spirit, "I acknowledge my transgression, and my sin is ever before me," is a perfect moral contrast. His is a sorrow that has God in it. Sin is viewed in its relation to God, from God's standpoint, and with feelings like to God's. Job sorrowed thus with God when he said, "Now mine eye sooth thee; wherefore I abhor myself," etc. Such sorrow has hope in it, and so "the promise and potency" of a reformed life. Under its impulse the Ninevites "turned every one from his evil way." Reformation is the work meet for repentance - the crystalline form revealing the genuine metal. "Numbers will do everything in religion but turning from sin to the Saviour; and where this is not done, all the rest is lost labour - their religion is hypocrisy, their hope is mere delusion, and their latter end is bitterness and woe; for all who refuse to depart from sin must perish in sin. In vain shall we fast for sin, if we do not fast from sin; and what blessings can all our prayers bring down while we refuse to turn from our evil ways?" (Jones).

V. REPENTANCE CRIES TO GOD IN PRAYER. The words of Jonah were like an earthquake in the vast city. From king to beggar there was consternation and dismay. The destroying armies of heaven were at hand. Men can neither disbelieve, nor doubt, nor resist, nor fly, nor survive. What remains but to submit and beg for mercy - the last resort of the sinner, but the very first command of God? And so the king descends from his throne, and the beggar rises from his straw, and a stricken universal cry for help goes up in the ear of Heaven. In such an exercise true repentance is at home. Prayer is the spontaneous, the instinctive expression of the soul's new found need. A true sense of sin, together with an apprehension of God's mercy in Christ which all genuine repentance includes, leads logically to prayer. Given a sick man thoroughly alarmed, and a willing physician accessible, and the application for help will infallibly follow.

"On bender knees, replete with godly grief,
See where the mourner kneels to seek relief;
From his full heart pours forth the gushing plea,
God of the lost, be merciful to me!'
The light of life descends in heavenly rays,
And angels shout and sing, 'Behold, he prays!'"

VI. REPENTANCE IS TO BE NATIONAL WHEN THE SIN IS NATIONAL. The Ninevites' was a "public, general, royal fast." So when the Divine judgments menaced Jerusalem in the reign of Jehoiakim, all the people proclaimed a fast (Jeremiah 36:9). Then it was observed by all the people in accordance with a royal edict. So Jehoshaphat "feared and proclaimed a fast throughout all Judah" (2 Chronicles 20:3) when Moab and Ammon invaded the kingdom. In the nature of the case, the repentance must correspond to the transgression. The people must repent who have sinned, and in the character and relations in which the sin has been committed. That their action in the matter was suggested and shaped by royal edict detracted in nothing from the value of the Ninevites' repentance. The obligations of religion rule every relation of life. Each community ought to be religious, and the rulers of each to consider their office sacred to the accomplishment of this result. Monarchs should reign for the glory of God, and they do so when they "take order" for the observance of religious worship with due regard to the prerogatives of the Church, and to the right of private judgment. "It is an evil and dangerous principle that would exempt the rulers of a kingdom from being in subjection in their public capacity to the Word of Christ, and from being under obligation in their government to rule for the promotion of his kingdom. It strikes at the root of all family as well as national religion; and while it would confine Christ to the separate consciences of individual men, it would refuse him the right to govern the households and communities into which in Providence they are combined" (Martin). The practical lesson of this is read to us by Jesus Christ (Luke 11:32). The existence of saints in the world is a virtual condemnation of all the sinners. With similar privileges and opportunities, why are these spiritually changed, and those not? Unless the believers have done more than their duty, the unbelievers have fallen woefully short. Every saint in a Christian congregation will stand up in the judgment a silent but damning witness against its unconverted members who remain so under equal inducements to repentance. And the case is worse when the balance of privilege was on the unbelievers' side. It was so as between Nineveh and Israel. The one was brought to repentance by means incomparably less than those which had proved entirely inoperative with the other. It will be so as between each of them and us, if we are blind to our greater light, and insensible to our more potent spiritual agencies. "A greater than Jonah is here" -greater in person, greater in office, greater in power, and greater in influence. Have we resisted him? Have we withstood his mightier striving? Then who so inexcusable, who so hopeless, as we? What guilt so deep, what condemnation so great, as ours (Hebrews 10:28)? - J.E.H.

Yet forty days, and Nineveh shall be overthrown.
Sardanapalus puts off his jewelled array, and puts on mourning, and the whole city goes down on its knees, and street cries to street, and temple to temple. A black covering is thrown over the horses, and the sheep, and the cattle. Forage and water are kept from the dumb brutes so that their distressed bellowings may make a dolorous accompaniment to the lamentation of six hundred thousands souls. God heard that cry. He turned aside from the affairs of eternal state, and listened. He said, "Stop! I must go down and save that city. It is repenting, and cries for help)."

I. THE PRECISION AND PUNCTUALITY OF THE DIVINE ARRANGEMENT. God knew exactly the day when Nineveh's lease of mercy should end. He has determined the length of endurance of our sin.

II. RELIGIOUS WARNING MAY SEEM PREPOSTEROUS. To many still it is more a joke than anything else. Men boast of their health, but I have noticed that it is the invalids who live long. "In such an hour as ye think not, the Son of Man cometh."

III. GOD GIVES EVERY MAN A FAIR CHANCE FOR HIS LIFE. The iniquity of Nineveh was accumulating. Why did not God unsheath some sword of lightning from the scabbard of a storm-cloud and slay it? It was because He wanted to give the city a fair chance. And God is giving us a fair chance for safety, a better chance than He gave to Nineveh.

IV. WHEN THE PEOPLE REPENT, GOD LETS THEM OFF. While Nineveh was on its knees, God reversed the judgment. When a sinner repents (in one sense) God repents (in another). Then repent, give up your sin and turn to God, and you will be saved.

(T. De Witt Talmage, D. D.)

God has many preachers that are not in human flesh. For instance, fever is a terrible Elijah. When the cholera came to London it was a Jonah in our streets. Many then began to think who would have gone blindfold down to perdition. When poverty visits some men's houses, and they can no longer indulge in drunkenness and gluttony, then they bethink themselves of their Father's house, and the hired servants who have bread enough and to spare. Omnipotence has servants everywhere; God can make use of even the ills of life to work eternal good.

It was a great and wonderful thing that was wrought that day when Jonah "began to enter into the city." The great capital was suddenly startled by a voice of warning in her streets. A strange, wild man, clothed in a rough garment of skin, moved from place to place, and announced to the inhabitants their coming doom. Had the cry fallen on them in their prosperous time, it would probably have been heard with apathy and ridicule. But coming as it did when their glory had declined; when their enemies, having been allowed a breathing space, had taken courage, and were acting on the offensive in many quarters, it struck them with fear and consternation. It was a single day, apparently, that was marked by such wonders in the city of Nineveh. The prophet's "one day's journey" is supposed to have carried him about nineteen miles. The repentance of the men of Nineveh prolonged, in God's mercy and providence, the continuance of their city for more than a hundred years.

(Archdeacon Harrison.)

I. DIVINE THREATS ARE CONDITIONAL It is with them in this respect as it is with the promises recorded in the Scriptures. The appropriate condition is implied, whether it is mentioned or not, in all the promises, and in all the threats which are recorded in the Scriptures as coming from God.

II. DIVINE THREATS ARE MERCIFUL. The threat fulminated against Nineveh was the means of bringing the Ninevites to repentance, and saving their city from destruction, as it was intended to be. It is the preacher's consolation that the Divine threats are always merciful. Observe also the suitableness of Jonah's preaching. It might be said, was not Jonah's preaching quite as likely to amuse or annoy the Ninevites as to effect a reformation on their part? They were certainly more likely to be annoyed than amused. If not mobbed and molested in the streets, the magistrate might be expected to deal with him as a disturber of the peace. But nothing of this kind occurred.

1. Jonah was a sign to the Ninevites of Jehovah's power.

2. Of Jehovah's justice.

3. Of Jehovah's mercy.Observe, too, how the preaching of Jonah was supplemented in Nineveh. The manner in which this royal proclamation was produced deserves consideration. It was not produced by the king alone, but by the king and his nobles. The drift of the proclamation may be regarded as either imperative or hortatory. It counselled the people to fast, to cover them selves with sackcloth, to pray, to reform their manner of life, to associate the very brutes with their appeal to God. Observe, the reason which the proclamation gives for acting as it counsels is couched in very plaintive terms. "Who can tell? " etc. This was language equally removed from despair and presumption.

(S. C. Burn.)

"The great city rises before us, most magnificent of all the capitals of the ancient world — 'great even unto God

It included parks, and gardens, and fields, and people, and cattle within its vast circumference. Twenty miles the prophet penetrates into the city. He has still finished only one-third of his journey through it. His utterance, like that of the wild preacher in the last days of the siege of Jerusalem by Titus, is one piercing cry, from street to street, from square to square. It reaches at last the king on his throne of state. The remorse for the wrong and robbery and violence of many generations is awakened. The dumb animals are included, after the fashion of the East, in the universal mourning, and the Divine decree is revoked."

I. THE PENITENT PROPHET. Recall the indications of his penitence given in his prayer (chap. Jonah 2.). And note the signs in his obedient attitude, and his readiness at once to do God's commands. Truly penitent people give up their own wilfulness, and cheerfully submit and obey. If we have not this spirit we may be quite sure that our penitence has neither been sincere nor thorough. Picture the prophet setting to his work.

II. THE PENITENT CITY. Note the signs of earnestness and sincerity. All classes joined in the penitent acts. They united in prayer. They put away their sins. The king showed the good example. What a picture! A whole people prostrate before the God of judgment!

III. GOD'S RELATION TO BOTH. Long-suffering to both. Forgiving to both. A prayer-hearer to both. Describe — How very strange it was that Jonah, though himself a forgiven man, was offended with God for making Nineveh a forgiven city. Our own sense of God's mercy in forgiving us, ought to make us very hopeful about others, and very thankful when we find that God's grace reaches also to them. There is joy among the angels over one penitent, and we should share their joy.

(Robert Tuck, B. A.)

Orientals are still impressed, more or less readily, by the appearance of "holy men," such as their own dervishes, whose enthusiasm, in some cases, where high sincerity inspires them, is much like that which marks a true prophet in all ages. The name "dervish," Dr. Wolff tells us, means "one who hangs at the gate of God," awaiting His inspiration; and the ecstasy of some of the class may be compared to that of which we read, for example, of Micah, who, we are told, went about " stripped and naked, and howled like the jackals, and roared like the ostrich." I do not suppose that Jonah bore himself thus, but the fact that such appearances as those of Micah were familiar over all Asia must have opened the way for his influence in Nineveh. We may suppose him showing himself in such a garb as that of Elijah, or others of the prophets, — his hair streaming down his shoulders, his outer dress a rude sheepskin mantle. He may have arrived in the disastrous time after the death of Shalmaneser II., when the nations conquered by that great monarch, from the Euphrates to the Mediterranean, were, in most cases, in rebellion, and troubles oppressed the Nineveh palaces. Wandering over the open spaces, with their mansions and huts, and through the lanes and bazaars of each part of the city, he terrified the crowd by a piercing, monotonous wail, in a dialect which, though intelligible in a short sentence on the Tigris, must have sounded barbarous and uncouth, — "Yet forty days, an Nineveh shall be overthrown." His appearance proclaimed him a "holy man," and he might have been sent, in these dark times, by the gods.

(Cunningham Geikie, D. D.)

People
Jonah
Places
Joppa, Nineveh
Topics
Beginneth, Cried, Crying, Day's, Destruction, Enter, Forty, Jonah, Journey, Nineveh, Nin'eveh, Overtake, Overthrown, Overturned, Proclaimed, Proclaimeth, Started, Town, Walk, Yet
Outline
1. Jonah, sent again, preaches to the Ninevites.
5. Upon their repentance,
10. God relents.

Dictionary of Bible Themes
Jonah 3:4

     1075   God, justice of
     1654   numbers, 11-99
     5335   herald
     7741   missionaries, task
     7773   prophets, role

Jonah 3:1-4

     1431   prophecy, OT methods

Jonah 3:1-9

     7712   convincing

Jonah 3:1-10

     1055   God, grace and mercy
     5426   news
     7757   preaching, effects
     8479   self-examination, examples

Jonah 3:3-10

     5345   influence

Jonah 3:4-10

     6027   sin, remedy for

Library
Threefold Repentance
'And the word of the Lord came unto Jonah the second time, saying, 2. Arise, go unto Nineveh, that great city, and preach unto it the preaching that I bid thee. 3. So Jonah arose, and went unto Nineveh, according to the word of the Lord. Now Nineveh was an exceeding great city of three days' journey. 4. And Jonah began to enter into the city a day's journey, and he cried, and said, Yet forty days, and Nineveh shall he overthrown. 5. So the people of Ninoveh believed God, and proclaimed a fast, and
Alexander Maclaren—Expositions of Holy Scripture

Who Can Tell?
With this by way of preface, I shall now somewhat turn aside from the narrative, to address myself to those who are trembling on account of sin and who are in the same position as the men of Nineveh, and like them anxiously desiring mercy. I shall notice briefly this morning three things. First, the miserable plight in which the men of Nineveh found themselves; secondly, the scanty reasons which they had for hope; and then, thirdly, I shall observe that we have stronger reasons to compel us to pray,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

Of the Public Fast.
A public fast is when, by the authority of the magistrate (Jonah iii. 7; 2 Chron. xx. 3; Ezra viii. 21), either the whole church within his dominion, or some special congregation, whom it concerneth, assemble themselves together, to perform the fore-mentioned duties of humiliation; either for the removing of some public calamity threatened or already inflicted upon them, as the sword, invasion, famine, pestilence, or other fearful sickness (1 Sam. vii. 5, 6; Joel ii. 15; 2 Chron. xx.; Jonah iii.
Lewis Bayly—The Practice of Piety

Whether it is Lawful for Religious to Wear Coarser Clothes than Others?
Objection 1: It would seem unlawful for religious to wear coarser clothes than others. For according to the Apostle (1 Thess. 5:22) we ought to "refrain from all appearance of evil." Now coarseness of clothes has an appearance of evil; for our Lord said (Mat. 7:15): "Beware of false prophets who come to you in the clothing of sheep": and a gloss on Apoc. 6:8, "Behold a pale horse," says: "The devil finding that he cannot succeed, neither by outward afflictions nor by manifest heresies, sends in advance
Saint Thomas Aquinas—Summa Theologica

Whether Things Known or Declared Prophetically Can be False?
Objection 1: It would seem that things known or declared prophetically can be false. For prophecy is about future contingencies, as stated above (A[3] ). Now future contingencies may possibly not happen; else they would happen of necessity. Therefore the matter of prophecy can be false. Objection 2: Further, Isaias prophesied to Ezechias saying (Is. 38:1): "Take order with thy house, for thou shalt surely die, and shalt not live," and yet fifteen years were added to his life (4 Kings 20:6). Again
Saint Thomas Aquinas—Summa Theologica

Whether all are Bound to Keep the Fasts of the Church?
Objection 1: It would seem that all are bound to keep the fasts of the Church. For the commandments of the Church are binding even as the commandments of God, according to Lk. 10:16, "He that heareth you heareth Me." Now all are bound to keep the commandments of God. Therefore in like manner all are bound to keep the fasts appointed by the Church. Objection 2: Further, children especially are seemingly not exempt from fasting, on account of their age: for it is written (Joel 2:15): "Sanctify a fast,"
Saint Thomas Aquinas—Summa Theologica

Concerning the Sacrament of Penance
In this third part I shall speak of the sacrament of penance. By the tracts and disputations which I have published on this subject I have given offence to very many, and have amply expressed my own opinions. I must now briefly repeat these statements, in order to unveil the tyranny which attacks us on this point as unsparingly as in the sacrament of the bread. In these two sacraments gain and lucre find a place, and therefore the avarice of the shepherds has raged to an incredible extent against
Martin Luther—First Principles of the Reformation

Use to be Made of the Doctrine of Providence.
Sections. 1. Summary of the doctrine of Divine Providence. 1. It embraces the future and the past. 2. It works by means, without means, and against means. 3. Mankind, and particularly the Church, the object of special care. 4. The mode of administration usually secret, but always just. This last point more fully considered. 2. The profane denial that the world is governed by the secret counsel of God, refuted by passages of Scripture. Salutary counsel. 3. This doctrine, as to the secret counsel of
John Calvin—The Institutes of the Christian Religion

Upon Our Lord's SermonOn the Mount
Discourse 7 "Moreover when ye fast, be not, as the hypocrites, of a sad countenance. For they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward. But thou, when thou fastest, anoint thine head, and wash thy face; That thou appear not unto men to fast, but unto thy Father which is in secret: And thy Father, which seeth in secret, shall reward thee openly." Matthew 6:16-18. 1. It has been the endeavour of Satan, from the beginning of the world,
John Wesley—Sermons on Several Occasions

The Doctrines of Salvation A. Repentance. B. Faith. C. Regeneration. D. Justification. E. Adoption. F. Sanctification. G. Prayer.
THE DOCTRINES OF SALVATION. A. REPENTANCE. I. THE IMPORTANCE OF THE DOCTRINE. II. THE NATURE OF REPENTANCE. 1. AS TOUCHING THE INTELLECT. 2. AFFECTING THE EMOTIONS. 3. WILL. a) Confess Sin. b) Forsake Sin. c) Turn to God. III. HOW REPENTANCE IS PRODUCED. 1. DIVINE SIDE. 2. HUMAN SIDE. 3. QUESTION OF MEANS. IV. RESULTS OF REPENTANCE. 1. GODWARD. 2. MANWARD. A. REPENTANCE. I. THE IMPORTANCE OF THE DOCTRINE. The prominence given to the doctrine of Repentance in the Scriptures can hardly be overestimated.
Rev. William Evans—The Great Doctrines of the Bible

Of a Private Fast.
That we may rightly perform a private fast, four things are to be observed:--First, The author; Secondly, The time and occasion; Thirdly, The manner; Fourthly, The ends of private fasting. 1. Of the Author. The first that ordained fasting was God himself in paradise; and it was the first law that God made, in commanding Adam to abstain from eating the forbidden fruit. God would not pronounce nor write his law without fasting (Lev. xxiii), and in his law commands all his people to fast. So does our
Lewis Bayly—The Practice of Piety

The Unchangeableness of God
The next attribute is God's unchangeableness. I am Jehovah, I change not.' Mal 3:3. I. God is unchangeable in his nature. II. In his decree. I. Unchangeable in his nature. 1. There is no eclipse of his brightness. 2. No period put to his being. [1] No eclipse of his brightness. His essence shines with a fixed lustre. With whom is no variableness, neither shadow of turning.' James 1:17. Thou art the same.' Psa 102:27. All created things are full of vicissitudes. Princes and emperors are subject to
Thomas Watson—A Body of Divinity

Jonah
The book of Jonah is, in some ways, the greatest in the Old Testament: there is no other which so bravely claims the whole world for the love of God, or presents its noble lessons with so winning or subtle an art. Jonah, a Hebrew prophet, is divinely commanded to preach to Nineveh, the capital of the great Assyrian empire of his day. To escape the unwelcome task of preaching to a heathen people, he takes ship for the distant west, only to be overtaken by a storm, and thrown into the sea, when, by
John Edgar McFadyen—Introduction to the Old Testament

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