Jonah 3:7Meaning & Commentary from the Church Fathers

Upon hearing this, the Ninevites did not respond with disbelief or indifference; rather, immediately, all people—wives, servants, masters, rulers, subordinates, children, elders, and even the mute—took part in this communal endeavor. He himself, adorned with a crown, descended from his royal seat, laid out the veil beneath him, sprinkled ashes, and thus delivered the city from peril. An extraordinary event occurred: the royal fabric yielded to the covering! Indeed, what the royal material was incapable of achieving, the veil accomplished; what the crown could not effect, the ashes achieved. Do you observe that it is not fasting we ought to fear, but intemperance and excess? Intemperance and excess threatened to topple the city even as it stood, but fasting upheld it even when it trembled and seemed on the brink of collapse.

They included the mute as participants in penance, not so that the mute could confess—how could they when they lack the gift of speech?—but so that through them, they might attract the mercy of the benevolent Lord. By proclaiming a fast, the king commanded that neither sheep nor oxen, nor any mute creature, should eat or drink.

Let us examine how the Ninevites observed fasting and how they averted the impending wrath. ‘That neither men,’ it states, ‘nor cattle, nor oxen, nor sheep, should eat.’ What do you say, tell me? And the mute shall fast, and horses and mules shall be adorned with garments? Yes, he affirms. Just as, upon the death of a wealthy individual, relatives clothe not only slaves and maidservants but also horses, leading them beside the coffin to signal the gravity of the loss and evoke sorrow in everyone, when the city faced destruction, the inhabitants clothed the mute creatures in attire and imposed upon them the burden of fasting. The mute, they declared, cannot be taught about God’s anger through words, but let them learn through hunger, for if they must partake in our punishment, they shall also partake in fasting.

Therefore, God commanded the Prophet to proclaim to them emphatically: “This is not the fast that I have chosen, saith the Lord,” following immediately with the reasons for His admonition: During your fasting, you will pursue your desires; your hired hands will be oppressed; in your judgments and disputes, you will fast and strike down the humble (Isaiah 58:3-4, 6). Thus, the Ninevites exemplified the ideal way of achieving God’s pure and righteous fasting. The Holy Scriptures affirm this by stating: “And every one shall return from his wicked way, and from the unrighteousness that is in their hands.” This act was filled with wisdom and discernment. They harbored the belief that God would relent and refrain from His anger. The term repent (μετανοήσονται) signifies a change of will (βουλήσεται). If He perceives their shift from malice to goodness, He in turn will embrace the peace and kindness that He greatly cherishes, for He is intrinsically good. Nevertheless, He administers punishment to those who sin and directs His wrath toward those who stubbornly resist, effectively restraining them and leading them to submission.

Consider the words of the Ninevites: “Who knows if God will relent and turn from the fierceness of His anger, so that we do not perish?” Yet, wise Israel, instructed by the law, fails to grasp the goodness and gentleness of the Lord, as they lamented: “Our deceptions and our iniquities are within us, and we dissolve in them; how can we survive?” However, they clearly heard God urging them: “Turn from your wicked ways and why will you die, O house of Israel?” (Ezekiel 33:10-11). Consequently, the Ninevites turned from the impending wrath, even proclaiming that their cattle should share in the fast with the people, denied food and drink, as if to mourn. This was an act beyond what was required; God did not desire the suffering of animals, yet Scripture highlights this to emphasize the depth of the Ninevites’ repentance. While some may hesitate at this, interpreting the cattle as referring to the most unreasonable among mankind, such a perspective could be valid at times if understood in that light. However, the intention behind these words clearly aligns with the idea that even the suffering of animals signifies a profound level of repentance.

The account reveals that even the king of Nineveh, who was the last to hear God's summons, demonstrated true conversion; he descended from his regal status, exchanged his royal attire for simple garments, and seated himself in ashes. Not satisfied with his own repentance, he urged his fellow rulers, imploring: “Let the men and beasts fast in sorrow, cover themselves, and turn fully to repentance.” This echoes a profound truth about creation; even the adversary, at the close of the age, may shed his pride and yearn for restoration, believing that nothing God-created is destined for destruction.

This concept is paralleled in the narrative of Daniel, where Nebuchadnezzar, following a period of humility, regained his kingship. However, to suggest that all beings return to a state of innocence erodes the awe of God's justice, leading many to careless living, assuming even the devil might find salvation through a change of heart. As the Gospel warns, the unrighteous are destined “into the eternal fire prepared for the devil and his angels” (Matthew 25:41), and of them it is stated, “their worm shall not die, and their fire shall not be quenched” (Isaiah 66:24).

While we acknowledge God's compassion, we must also recognize the reality of His judgment. “The Lord is gracious and just; our God is merciful” (Psalm 114:4). His justice and mercy coexist as He renders judgment founded in truth. “Mercy and truth have met together; righteousness and peace have kissed each other” (Psalms 84:11). If all rational beings share equal standing, whether they climb through virtue or descend through vice, if ultimately they revert to their original condition, what distinction can we maintain between a chaste individual and one who lives in moral degradation? If all states of existence lead to the same outcome, the struggles of the past lose significance, suggesting no pursuit of virtue but rather a resignation to sameness.

I am aware of the arguments posed by those who cling to hope in salvation alongside the devil. Yet, this is not the moment to delve deeply into the fallacies surrounding such beliefs. It suffices to note the testimony regarding the king of Nineveh, who received the divine message last.

The veneration placed on secular rhetoric and worldly wisdom is evident in figures like Demosthenes, Cicero, Plato, and others, revered as if divine in their teachings. Plato remarked, "how fortunate would be the states if either philosophers were to become kings or kings were to become philosophers." However, encountering faith is often a struggle for the powerful, whose vision is obscured by wealth and status. As the Apostle writes to the Corinthians, "consider your calling, brothers, that not many of you are 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).

Consequently, He asserts, “I will destroy the wisdom of the wise, and the discernment of the discerning I will thwart” (1 Cor. 1:19), and warns against being taken captive by hollow philosophies (Col. 2:8). It becomes apparent that the rulers of this world are often the last to heed Christ's message. Forsaking the grandeur of eloquence, they adopt simplicity and humility, shedding their former proclamations.

We see a reflection of this in the life of St. Cyprian, who once championed idolatry yet transitioned to embodying the virtues of Christianity, boldly professing his faith, even to the point of martyrdom. Hence, the king of Nineveh is emblematic of transformative repentance; he renounced opulent attire for rags, fame for humility, and purity for the humility of spirit.

Alas, who has not been enchanted by the allure of worldly eloquence? The wealthy, the noble, and especially the articulate often struggle to embrace faith; their hearts veiled by the trappings of power. Yet in the moment those once devoted to malevolence seek goodness, we witness the Ninevites responding to a single sermon, fulfilling the prophecy: "A tongue shall be born in a day" (Isaiah 66:8). The offering of repentance from both humankind and animals underscores the broader theme of universal repentance, akin to the psalmist's words: “Save, O Lord, both man and beast” (Psalm 35:7).

The imagery of animals adorned in mourning attire connects to the expressions of lament found in Scripture, such as the sun and moon clothed in sorrow (Ezekiel 32:7) and the heavens shrouded in mourning (Isaiah 50:3), suggesting a universal call for repentance. The phrase “Who knows, perhaps God will turn and forgive” embodies uncertainty, motivating individuals to diligently seek divine mercy.

When he becomes aware of God's supreme power, he relinquishes his royal identity, setting aside his royal garments and crown, donning instead a humble veil. He engages in rigorous fasting and persistent prayer. What a marvel! Once he ceases to see himself as the ruler over mankind, he becomes a king grounded in righteousness. Thus, the God-fearing monarch does not discard his power; he transforms it. Previously, his authority stemmed from military might; now, it derives from the heavenly order.