Jonah 3:6

For word came unto the king of Nineveh, and he arose from his throne, and he laid his robe from him, and covered [him] with sackcloth, and sat in ashes.

Ver. 6. For word came unto the king of Nineveh] I can hardly believe that this was Sardanapalus, as some will carry it, but some other better prince, that, Vespasian-like, was patientissimus veri, very tolerant of the truth, one that had those about him that would tell him the truth of things, and he was content to hear it, and submit to it (Quintilian). Like enough it is, that this was but harsh news to him at first hearing; but when he had well considered it, and taken advice upon it, he set upon a reformation. Our chroniclers tell us of a poor hermit that came to Richard I, A. D. 1195, and, preaching to him the words of eternal life, bade him be mindful of the overthrow of Sodom, and to abstain from things unlawful. Otherwise, said he, the deserved vengeance of God will come upon thee. The hermit being gone, the king at first seemed to slight his words. But, afterwards falling sick, he more seriously bethought himself; and, waxing sound in soul as well as body, he grew more devout and charitable to the poor, rising early and not departing from the church till divine service were finished. If the King of Nineveh had ever heard of Jonah's being in the whale's belly, it might well be some inducement to him to believe his preaching, it might do him no less good than John Frith's book, called "A Preparation to the Cross," brought in a fish's belly to the University of Cambridge a little before the commencement, did to some good people here, that had hearts to make use of it. One grave divine (Mr Jeremiah Dike) gave this note upon it in a sermon before the parliament, over 20 years since: That such a book should be brought in such a manner, and to such a place, and at such a time, when by reason of people's confluence out of all parts notice might be given to all places of the land, in mine apprehension it can be construed for no less than a Divine warning, and to have this voice with it, England, prepare for the cross.

He arose from his throne] Laid aside his state, as the Great Turk also doth, at this day, when he entereth into his temple to pray. Jeremiah 13:18, "Say unto the king and to the queen, Humble yourselves, sit down: for your principalities shall come down, even to the crown of your glory." This great king could not but know himself to be a great sinner; and that his sins had done much harm: 1. By imputation: for plectuntur Achivi, the people often pray for their rulers' follies, as in David's days, 2 Samuel 24:2. By imitation: for magnates are magnets, they draw many by their example; and as bad humours flow from the head to the body, so do bad rulers corrupt the rest. This conscious and (as some think) conscientious king therefore riseth up from his throne (as Eglon, that unwieldy king of Moab, had once done to hear God's message by Ehud, Jdg 3:20), et qui paulo ante sedebat superbus in folio, nunc iacet humilis in solo, he lieth low, and putteth his mouth in the dust, Lamentations 3:29, laying aside all cogitation and pride of his kingly majesty; together with all soft and sumptuous raiment, that nest of pride, as one calleth it.

He laid his robe from him] Paludamentum suum, saith Tremelius; but that is a cloak which the Roman emperors used to put on when they went forth to battle, and therefore not so proper here (as Piscator thinks), since there was no visible enemy, which makes the Ninevites' repentance the more remarkable. Mercer rendereth it Chlamydem suam, his imperial cloak; the Chaldee, his precious garments. The word signifieth his sumptuous and gorgeous attire, his cloak of state, no less costly, perhaps, than that of Alcisthenes, the Sybarite, sold to the Carthaginians by Dionysius for 120 talents; or that of Demetrius of Macedon, which none of his successors would wear, propter invidiosam impendii magnificentiam, for the exceeding great costliness thereof. This robe or purple and other ornaments the King of Nineveh laid aside, as was fit, in this day of restraint, as a fast day is fitly called. So "the children of Israel stripped themselves of their ornaments by the mount Horeb," where they had made a golden calf, Exodus 33:6. "For the Lord had said to Moses, Say unto the children of Israel, Ye are a stiffnecked people: I will come up into the midst of thee, and consume thee: therefore now put off thy ornaments from thee, that I may know what to do unto thee," Exodus 33:5, that I may determine how to dispose of thee: and this is spoken after the manner of men, who judge by the outward actions, as Genesis 18:21; Genesis 22:12, for otherwise, God knoweth all his works from the beginning of the world, Acts 15:18. But he speaketh this here as if he would hereby judge by their repentance, whether it were true or false. The prophet Isaiah objects it to those of his time for a foul fault, "Behold, in the day of your fast ye find your pleasure," Isaiah 58:3 .

And covered him with sackcloth] And so, as Chrysostom hath it, quod non poterat diadema, id saccus obtinuit; sicut ferrum potest quod aurum non potest. Sackcloth could prevail more than silk, as iron can do what gold cannot.

And sat in ashes] In cinere illo, so Vatablus rendereth it; in that ashes wherein he used to sit when he most mourned. Our sorrow for sin should be the deepest of all sorrows, Zechariah 12:11,13. See Trapp on " Zec 12:11 " See Trapp on " Zec 12:12 " See Trapp on " Zec 12:13 "