"The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here."—Matthew 12:41.
It is sometimes good to compare the present with the past; to mark the likeness or contrast; the progress or the regress. We may thus get a warning, or an encouragement, or a stimulus. Let the past speak to the present. The day is coming when the present shall speak to the future. Each day, each year, each age, has a voice to its successor, nay, to all its successors.
Our Lord here interprets the past. He bids it speak to the present. He bids the present listen. He re-animates past scenes; he gives life to the dead. Out of their graves He calls up a voice. Let us hear their message to Israel, and their message to us.
I. Nineveh and its sin.—It is of a heathen city that He speaks. He does not overlook heathenism or heathendom. It is a city wholly given to idolatry; immersed in pleasure; elated by its greatness; ambitious of universal dominion; a city of palaces and temples; a city of chariots and horses; a city of princes and warriors; a city of pomp and splendor; a city that knows not Jehovah, that scorns his people, and abhors his city and his land. The cup of its guilt was deep and full (Nahum 3 1-9.) Its character resembles that of our cities. Its sins are ours. Pride, fullness of bread, love of pleasure, intoxication, covetousness, vanity, lust, gaiety,—these mark us as they did the men of Nineveh. Our sins are multiplying. Our cup is fast filling.
II. Nineveh and its repentance. It was a heathen city, yet it repented; a proud and lofty city, yet it repented,—king and people. It had no knowledge nor wisdom, yet it repented. Jonah was its first prophet, yet it repented. One sermon did the work. One trumpet-blast shook the city. It was not a word of terror, yet they repented like the jailor at the earthquake. It was (1) immediate repentance. (2) It was true. (3) It was deep. (4.) It was universal. (5) It was acceptable. Was the like ever heard! Noah preached one hundred and twenty years in vain, yet Nineveh repented in a day. Two angels went to Sodom in vain, yet Nineveh repented under one sermon of one prophet; and that a very feeble and inconsistent one. How marvelous that such a city should have repented under such a prophet! How marvelous that God should have so honoured such a prophet. How sovereign He is in his dealings; how unlike us in his counsels; how unsearchable in his ways. God speaks to us, to our cities, to our villages, and says, Repent! Yet we repent not! With bibles and ministers bringing before us the heavenly messages all our lives, we repent not! O hearts of stone! Harder than the rock!
III. Nineveh and its testimony. That city has two testimonies.
(1.) A past testimony. It speaks to us, and says, Repent. Its sackcloth says, Repent! Its fasting says, Repent! Its cry for mercy says, Repent! Are we better? Do we need no repentance? Has Nineveh's repentance no voice for us?
(2.) A future testimony. Its inhabitants shall rise against us in the day of judgment. Its testimony is not over. It spoke to Israel; it speaks to us; and it shall yet speak to both again in the awful day of recompense. Nineveh will condemn Israel and us; if we repent not verily we shall be inexcusable. In the presence of the men of Nineveh we shall not be able to utter a word of excuse or extenuation. For we have a greater than Jonas for our prophet,—the Son of God himself. We have Moses, and a greater than Moses; we have Elijah, and a greater than Elijah. Yes; Jesus speaks to us; He spoke on earth; he speaks from heaven! He says, Repent! He makes our land re-echo with Repent! He makes our churches resound with the same voice, Repent. He speaks down through all the ages; he speaks now, and says to us, Repent!
The day approaches, when the men of Nineveh shall rise up against the men of Israel, and when the men of Israel shall rise up against the men of Scotland. That rising up shall be for condemnation! The greater the light rejected, the greater the condemnation incurred. Men of the nineteenth century, look back three thousand years, and see Nineveh on her knees in sackcloth before God, broken down under one sermon of one prophet! Is not that a sight to break you down and make you cry for mercy, while the Lord tarries, and ere the last trumpet sounds. Oh seek the Lord while He may be found!
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Horatius Bonar (1808 - 1889)
Bonar has been called “the prince of Scottish hymn writers.” After graduating from the University of Edinburgh, he was ordained in 1838, and became pastor of the North Parish, Kelso. He joined the Free Church of Scotland after the “Disruption” of 1843, and for a while edited the church’s The Border Watch. Bonar remained in Kelso for 28 years, after which he moved to the Chalmers Memorial church in Edinburgh, where he served the rest of his life. Bonar wrote more than 600 hymns.He was a voluminous and highly popular author. He also served as the editor for "The Quarterly journal of Prophecy" from 1848 to 1873 and for the "Christian Treasury" from 1859 to 1879. In addition to many books and tracts wrote a number of hymns, many of which, e.g., "I heard the voice of Jesus say" and "Blessing and Honour and Glory and Power," became known all over the English-speaking world. A selection of these was published as Hymns of Faith and Hope (3 series). His last volume of poetry was My Old Letters. Bonar was also author of several biographies of ministers he had known, including "The Life of the Rev. John Milne of Perth" in 1869, - and in 1884 "The Life and Works of the Rev. G. T. Dodds", who had been married to Bonar's daughter and who had died in 1882 while serving as a missionary in France.
Horatius Bonar comes from a long line of ministers who have served a total of 364 years in the Church of Scotland.
He entered the Ministry of the Church of Scotland. At first he was put in charge of mission work at St. John's parish in Leith and settled at Kelso. He joined the Free Church at the time of the Disruption of 1843, and in 1867 was moved to Edinburgh to take over the Chalmers Memorial Church (named after his teacher at college, Dr. Thomas Chalmers). In 1883, he was elected Moderator of the General Assembly of the Church of Scotland.
He was a voluminous and highly popular author. He also served as the editor for "The Quarterly journal of Prophecy" from 1848 to 1873 and for the "Christian Treasury" from 1859 to 1879. In addition to many books and tracts wrote a number of hymns, many of which, e.g., "I heard the voice of Jesus say" and "Blessing and Honor and Glory and Power," became known all over the English-speaking world.
Horatius Bonar, had a passionate heart for revival and was a friend and supporter of several revivalists, He was brother to the more well-known Andrew Bonar, and with him defended D. L. Moody's evangelistic ministry in Scotland. He authored a couple of excellent revival works, one including over a hundred biographical sketches and the other an addendum to Rev. John Gillies' 'Historical Collections...' bringing it up to date.
He was a powerful soul-winner and is well qualified to pen this brief, but illuminating study of the character of true revivalists.
Horatius was in fact one of eleven children, and of these an older brother, John James, and a younger, Andrew, also became ministers and were all closely involved, together with Thomas Chalmers, William C. Burns and Robert Murray M'Cheyne, in the important spiritual movements which affected many places in Scotland in the 1830s and 1840s.
In the controversy known as the "Great Disruption," Horatius stood firmly with the evangelical ministers and elders who left the Church of Scotland's General Assembly in May 1843 and formed the new Free Church of Scotland. By this time he had started to write hymns, some of which appeared in a collection he published in 1845, but typically, his compositions were not named. His gifts for expressing theological truths in fluent verse form are evident in all his best-known hymns, but in addition he was also blessed with a deep understanding of doctrinal principles.
Examples of the hymns he composed on the fundamental doctrines include, "Glory be to God the Father".....on the Trinity. "0 Love of God, how strong and true".....on Redemption. "Light of the world," - "Rejoice and be glad" - "Done is the work" on the Person and Work of Christ. "Come Lord and tarry not," on His Second Coming, while the hymn "Blessed be God, our God!" conveys a sweeping survey of Justification and Sanctification.
In all this activity, his pastoral work and preaching were never neglected and after almost twenty years labouring in the Scottish Borders at Kelso, Bonar moved back to Edinburgh in 1866 to be minister at the Chalmers Memorial Chapel (now renamed St. Catherine's Argyle Church). He continued his ministry for a further twenty years helping to arrange D.L. Moody's meetings in Edinburgh in 1873 and being appointed moderator of the Free Church ten years later. His health declined by 1887, but he was approaching the age of eighty when he preached in his church for the last time, and he died on 31 May 1889.