The National tribune., 1891-04-16
3 Jonah.
Sec lesson last week.

400.
g. JONAH
Sec lesson last week.
T. TIE Facts
The Prophet Jonah resembled tho man who
declared he would not go, but, repCntng, went
MT, 2l:291 lie was IN contrast with his
nation as 10 fidelity 10 religious duty.
The Israelitos prO!es-edly said they would 20,
and yet would not do so. (Mt. q: 3OJ No
wonder, after a time, they were carried of
captivCs 10 Assyria. the Capital Of which was
Nineveh. After his own experience Of Gods
judgment against him, hc is the better prepared
TO declare the divine threatenings against
Assyria's graHdcst city. Then, the Niuevites
would be more kindly disposed to listen 10
Jonah when they learned how reluctant he
had been TO dcnouncc them. And hearing Of
the Prophets severe punishment, they would
be more appTehcnsiye Of his threatcnIngs being
realized. We can conceive how Jonah stood
in the streets Of Nineych, telling of Gods /
command 10 him TO 20 at once and declare in
the Assyrian Capital its downfall how he
hesiatcd; how lie at length decided 10 60 in
just the opposite direction; how he went 10
JUppa. secured a ticket and set out for Spain;
how the storm arose; how alarmed the sailors
became; how the lot was cast and lie thrown
into the sea, and how he was swallowed by \ |
fish and borne 10 land. What story 10 tell
IL could but attract attention and secure in
terest. IL would impress hearers with conf
dcnce in his mission They would realize God
was back Of his words and able 10 accomplish
his threats. While J0nah's experience struck
fear, it also inspired hope. The Prophet had
been severely rCprimandcd, bat he had not been
blotted out OF existence. God was mercilul.
lie would forgive. Here was Toom for effort to
avert the divine threatening. Jonah ia the
whale was a sign Of Gods dspleasure; Jonah's
forgiveness pledge Of heavenly mercy.
5. The Message.
Jonah goes 10 Nineveh 10 preach whatever
message God shall give. ~. p Chap. ], ". 2.
gives hint. 4 part Of the message is stated,
IN v. /. Tie Prophet enters the city and pro-
cceds az once 10 announce the word OF God.
The subject matter Of JOnali's preaching was
simple aud brief IL was probably reiteTatiye.
We cannot suppose he argued. lie simply de-
clarcd his message. His doctrine was not
original. /" Preach unto il the preaching that
] bid thee" (Y.2 The manner of present.
ing the message Is shown in l. 2, "cry against
IT,"
G. Tie Effects.
Sec the effects. The people believed the mes
sage Of Jonah was frOm God. They were certain
their city would be destroyed az the end Of 40
days. From JOnah's experience Of Gods mercy
as probably learned from him, also from a
general idea Of the divine mercy as gainablc
from natural religion, they inferred or hoped
tho doom might be ayerted At any rate. the |
interests involved were 50 great as TO warrant
every possible cEpedicnt
So they proclaimed a fast, fast so thorough !
that even the dumb creatures could not escape. |
Ii was uniVersal-trom King 10 humblest sub /
iect The people laid aside linen, which is |
comfortable to the flesh, and put on sackcloth |
ramcnt. The King dotted the purple robe for /
the penitcnts habit. left his royal chair, and sat
in ashes. Orentalists speak much through |
symbolic acts. There is fitness in things. Ii |
would not seem cOngrueut for persons in dis /
tress Of mind undergoing fast 10 be deco |
rated gorgeously. Then, slckcloth aud ashes |
would deepen those feelings Of humiliation |
which they believed they deserved on account |
Of their wicEedness aud which it was their /
purpose 20 develop.
The brute creation was forced to join in /
the fast. Neither beast nor herd, nor flock |
could either feed or drink. And the brute /
animals were made also 10 look mOuTnful. |
Sackcloth was cast over them. Even today /
horses attached 10 heaTses are not fitted out |
with gay trappings. The Ninevite5 Outdid |
Jewish fasting. The most severe among Israel |
ties was one time when even infants were forced |
10 fast. Joel 2: 49, Homer tells US that /
when any great character died, the people |
Obliged the horses Of the deceased To fast for 4
time, aud portions Of the bair were cut of. Aud |
we do not forget the story told about the sheep |
aud goats OF the CaBaTies aud Peru, which dur |
| ing drought were shut up In pens and de- |
pTivod Of fodder and water so that their blcat-
| ngs might reach Heaven aud attract attention
OF Deity. Virgil, too, carried this idea into |
! Eel Y aud into Ku. XI. lie assures Us the |
SORROW felt at the death Of Cesar so affected |
the cattle they could neither eat nor drink |
Dryden renders
THE swaius forgot their sheep, near the brink
OF running waters brought their herds To drink.
The thirsty cattle Of 10 rm-eye abstained
From water, and their grassy fare disdan'd."
The assertion is made by Rollin, the his
toriau, that when tidng5 reached Athens a
| great cOnqueTOr from Asia was approaching the |
/ dogs set up howls Of lamentatiOn. We have
many similar instances Ia history. In the cases
Of dogs and possibly horses, there may be a
| genuine mourning. They arc knowing enough
% realize their masters dead. But the account
/ also states the animals wore en- lems Of mourn
/ ing in Nineveh. Palas was slain by Turnus
The name Of the horse Of the deceased was
Athon. We read in Traps translation
'Sirpp'd Of his trappngs aud his head declined
| dstaou. his generous horse, behind
! Moves with IA solemn, slow, majestic pace;
| Aud the big tears come rolling down his face"
But, further, the people "eried nightly 10
| God They stopped their evil ways. They
repaired any injuries they had inilcted-Te-
| turned any property wTonEfully gained.
When men fast aud pray, aud repent stop
| sinuiug) and make restitution, God is well
| pleased. Ii against them before, he now takes
/ their part.
The attitude or God toward the good will al
| ways be kind toward the evil forever punt
| tive. Now, suppose the evil become good the
| Interchangeable God will be mild and fOrgviug
| Who change? Not God. Who repent2 Not
God. True, the position Of Deity toward these
Il n