The Pulpit Commentary — Jonah — Section 21

Hence, on occRsion of sin, Aaron (Numb. xii.11), and Saul (1 Sam. xv. 24), and David (2 Sam. xii. 13), and Josiah (2 Kings xxii. 11, 13, 19), and Rehoboam (2 Chron. xii. 6, 7, 12), and Manasseh (2 Chron. xxxiii. 12, 13), and Hezekiah (2 Chron. xxxii. 26), and Peter (Mark xiv. 72), o.ncl others whose sincerity Scripture certifies, whilst it records the fact of their pardon, made free and heart-stricken confrssion of their fault before God and men. Sin confessed means sin discovered and reprobated a.nd disowned. The man flings it off in the very act, declares himself at once its victim and foe. There is philosophy, therefore, and the fitness of things in the Divine deliverance, prescription and promise hand in ha.nd, that "whoso confesseth and forsa.keth his sins shall have mercy." IV. Hrs NEW ATTITUDE TOWARD BIN INCLUDES WILLTNGNEBB TO SUFFER FOR IT. The world is sometimes surprised and puzzled by a voluntary confession of murder. The self-accused criminal has been hitherto undetected and secure. People may have had their suspicions, and drawn their inferences, but it was impossible to trace the crime home. Yet at last, when investigation had been given up, and the very memory of the crime died out, the murderer comes of his own accord, confesses his crime, and delivers himself up to justice. And, the wonder and puzzlement of shallow people not- withstanding, the act is perfectly logical. The anomaly is not that he has delivered himself up at last, but that he did not do it at the first. There is an instinctive sense of justice in a man, that recognizes the unfitness of a sinner going scot-free. He feels that sin produces a moral derangement which cannot continue, and which it takes punishment to readjust. He feels at war with the nature of things until this has been done. He thinks if he had once endured the penalty the balance of things would be restored, and a foundation for future peace be laid. And he actually finds it so. The very fact of telling out his guilt bas already lightened the load, and there is a new restfulness in the thought that now he is going to make some amends. It is to this principle that the doctr-ine of the cross appeals. In Christ crucified the demand of our nature for punishment proportioned to our sin is met. We see our transgressions avenged on him, in him our penal responsibilities met, and oor full amends made. Our faith in Christ is, in one aspect, our instinctive clutching at the peace of the punished minus the preliminary pain. The same principle disarms and softens chastise- ment. Humility feels it is deserved. Intelligence sees it is necessary. And godly sorrow for sin welcomes it as a key to the dwelling of peace from which tra.nl!gression bad strayed. A willingness like Jonah's to accept the meed of sin is no mean criterion of our attitude towards it, and of our whole moral bent. V, HJ: THOUGHT THAT THE EVIL CONSEQUENCES OF BIS BIN COULD Oh"LY BE REMOVED BY BIB ENDURING ITS PUNlBHMENT, There was a feeling among the sailors that some action must be taken in reference to Jonah (ver. 11). Their present relation to him had involved them in a storm; what but a new relation to him could bring the calm? And the prophet hiQJ.self is of the same opinion. Re considers himself the mountain which attracts the storm, and that, if he were cast into t.he sea, its great occasion would be gone. What is this but the practical application of a revealed principle, "He that doeth wrong shall receive for the wrong which he hath done"? The axiom applies to the righteous and the wicked alike, if in a different sense. The sin of wicked Saul is visited with punishment 11.s final rejection and ruin. The sin of righteous David is visited with punishment as fiery trial eventnating in a contrite heart. Heathen Philistia and chosen Israel sin in almost equal degree, yet "the remnant of the Philis- tines" perishes (Amos i. 8), whilst "the remnant of Israel" is by suffering saved (Isa. i. 8; Rom. ix. 27; xi. 5). And among natural and spiritual men alike the prin- ciple holds, cutting this way and that, with double edge: for believing sin, "the rod; 11 for unbelieving sin, "the sword;" for all sin, wrath in God and anguish in man (Rom. i. 18; ii. 9). A recognition of this fact would solve some mysteries of suffering, and put an end to many "offences" and complaints. A man sins in his youth against God, and others, and his own body. By the grace of the Spirit he is brought in a little to repentance and the higher life. Is, therefore, his wrong-doing undone? By no means. In somo physical ailment, in some raked-up imputation, in some injured fellow-creature, it rises before him when his hair is white. And he is surprised at this. He thought that., after repentance and pardon, bis sin was done with for ever. But it l; not so. Sin once done cannot be undone. It leaves its mark ou the sinner-iu JONAII, 0  18 THE BOOK OF JONAH. [CH, I, 1-17,