Jonah 3:6Meaning & Commentary from the Church Fathers

However, Israel, lacking true understanding, had once engaged in a misguided and defiled fast, prompting God to instruct the Prophet to proclaim clearly: 'This is not the fast that I have chosen, saith the Lord,' followed by the rationale for His admonition: 'In the days of your fasting ye shall find your wills, and all your handmaids shall be thrown out; in judgments and quarrels ye shall fast, and ye shall beat with the heel of the humble' (Isaiah 58:3-4, 6). Thus, the Ninevites exemplified the highest standard in observing God's pure and righteous fast. Scripture attests to this saying: 'And every one shall return from his wicked way, and from the unrighteousness that is in their hands.' Their actions were marked by wisdom and prudence as they trusted that God would relent and withdraw His anger. The term 'Repent' (μετανοήοει) implies that He will heed their request. Should He perceive their turning from evil to righteousness, He too would move towards the peace and compassion He cherishes, for His nature is inherently good. Nevertheless, He administers discipline to those who transgress, directing His wrath towards those who stubbornly cling to their defiance, which serves as a bridle to guide them back into submission. The Ninevites expressed their uncertainty, 'Who knows if God will repent, and turn from the wrath of His fury, and we shall not perish?' Conversely, the wise people of Israel, educated by the law, failed to grasp that the Lord is merciful and kind; they lamented, 'Our sins and our iniquities are upon us, and we are weighed down by them; how can we survive?' Yet, they neglected to hear God's clear call: 'Turn from your wicked ways, and why will you die, O house of Israel?' (Ezekiel 33:10-11). In response, the Ninevites repented, diverting from the impending judgment, and proclaimed that their livestock should also share in the national mourning, deprived of food and drink, as if to weep alongside the people. This action went beyond what was strictly necessary, for it was not God's desire for animals to suffer; rather, Scripture highlights this to emphasize the extraordinary nature of the Ninevites' repentance. Some may find this objectionable and interpret the mention of cattle as referring to the most irrational among humans. Such interpretations may hold some merit in certain contexts, but the phrase clearly indicates that the inclusion of animal suffering signifies the profound depth of the Ninevites’ contrition.

Not only did he repent personally, but he also called for repentance among his fellow rulers, commanding: "Let the men and animals suffer hunger, wearing sackcloth, and turning away from their former sins, devote themselves entirely to repentance."

This passage serves as a reflection on the devil, who at the end of time may abandon his pride, repent, and revert to his previous state, for no being created by God should face destruction. The example of Nebuchadnezzar, who regained his kingship after a period of repentance, is often cited. However, Scripture does not support this notion and it undermines the fear of the Lord, leading individuals prone to wrongdoing to believe that even the devil, the origin of sin, could find redemption through repentance. The Gospel teaches that sinners are condemned to "the eternal fire prepared for the devil and his angels" (Matthew 25:41), and it is declared of them that "their worm shall not die, neither shall their fire be quenched" (Isaiah 66:24). While we acknowledge God's mercy and, as sinners ourselves, refrain from exaggerating His justice, we also recognize that "the Lord is gracious and just, and our God is merciful" (Psalm 114:4). God’s justice harmonizes with His mercy; He judges in truth without compromising His compassion. "Mercy and truth are met together; righteousness and peace have kissed each other" (Psalms 84:11).

Moreover, if all rational beings are equal, regardless of whether they ascend through virtue or descend through vice, and if after countless ages everything returns to its original state, then what distinction exists between a chaste person and one of ill repute? What separates the mother of our Lord from those of immoral conduct? Would this not equate the archangel Gabriel with the devil, or the apostles with demons, or prophets with false prophets, or martyrs with persecutors? No matter how prolonged the torments or how prolonged the ages might be, if ultimately all ends the same, then our past efforts are rendered void since we do not aspire to what we were but to what we will eternally be. I acknowledge the common arguments put forth in favor of the devil's salvation; however, this is not the moment to extensively counter such misguided beliefs or the snares of those who secretly teach one thing while publicly denying it.

It suffices to offer our understanding regarding the testimony at hand and to concisely elucidate who the king of Nineveh was, now that the word of God had reached him. People often place great value on secular rhetoric and worldly wisdom, as exemplified by Demosthenes, Cicero, Plato, Xenophon, Theophrastus, Aristotle, and other prominent orators and philosophers, who are revered as if they were kings of mankind, and their teachings treated as divine revelations. Plato asserts that "the states will flourish if philosophers become kings or kings become philosophers." Yet, for such individuals to genuinely believe in God is a formidable challenge. I shall refrain from providing real-world examples and shall overlook ancient Gentile history, instead turning to the Apostle’s testimony to the Corinthians: "For consider your calling, brethren, that not many of you were wise according to worldly standards, not many were powerful, not many were of noble birth; but God chose what is foolish in the world to shame the wise" (1 Cor. 1:26-28). He continues, "I will destroy the wisdom of the wise, and the discernment of the discerning I will thwart" (1 Cor. 1:19), and advises against being misled by "philosophy and empty deceit" (Col. 2:8).

Thus, it becomes evident that the rulers of this world are often the last to receive Christ's message. Forsaking eloquence and the artifice of speech, they embrace simplicity, dressing as common folk, sitting in ashes, renouncing their past proclamations. Saint Cyprian serves as a prime example; once an advocate of idolatry and renowned for his eloquence, he ultimately heeded Jonah's message, repented, and achieved such virtue that he publicly proclaimed Christ, even sacrificing his life for Him.

This illustrates how the king of Nineveh descended from his lofty position, replacing royal adornments with rags, incense with ashes, and purity with the outward expressions of mourning—not defilement of thought, but of speech. In this context, Jeremiah referred to Babylon as "the golden cup...that made all the earth drunk" (Jeremiah 51:7). Who among us has not been entranced by worldly eloquence? Who has not been dazzled by the charm of speech and its graceful delivery? It is challenging for those possessed of power, wealth, and eloquence to genuinely believe in God, with their perspectives obscured by materialism, luxury, and vice. They fail to discern the true dignity and straightforwardness of Holy Scripture, assessing it not by the height of noble thoughts but by the unrefined nature of human language.

Nonetheless, when those once entrenched in evil turn to righteousness and instruct others in goodness, we witness the transformation of the Ninevites in response to a single sermon, fulfilling Isaiah's prophecy: "for a tongue shall be born in one day" (Isaiah 66:8). The men and animals clothed in sackcloth, calling out to the Lord, represent a collective repentance bringing forth change, resonating with the verse, "You will save men and cattle, O Lord" (Psalm 35:7). An alternative interpretation of the animals clothed in sackcloth could be drawn from similar texts in which it is mentioned that "the sun and moon shall be clothed" (Ezekiel 32:7) and "I will cover the heavens" (Isaiah 50:3) signifying a guise of mourning and sorrow. The phrase "who knows, perhaps God will turn and forgive" embodies uncertainty and suggests that believers may be spurred to greater diligence in repentance and to lean more towards God's mercy.