In the third chapter of the Book of Jonah, Jonah finally reaches Nineveh, and starts preaching repentance and reformation to the people there. And... they listen! Even the King of Assyria listens!

The inner meaning of the story is pretty close to the surface here, and there's important symbolism. Swedenborg summarizes the chapter's meaning in this one sentence:

"The nations, hearing from the Word of God about their sins, and that they would perish, were converted after repenting, and were heard by the Lord, and saved." (The Inner Meaning of the Prophets and Psalms 213)

Rev. George McCurdy, in his exegesis of this chapter, offers this summary:

The great city of Nineveh has many spiritual representations. The world saw Nineveh as a mighty nation, but in the eyes of the Lord, it represented the shallowness and weakness (death) of false doctrines, contrived beliefs confirmed by the proprium (self love), the fallacies of the senses, and the unenlightened understanding that spawns spiritual ignorance.

The Lord’s mercy and love for all prompted Him not only to send His message to Nineveh, but to ensure that it would be preserved for eternity. Jonah’s call to "arise and go" preach to Nineveh is a call for spiritual renewal. It is a call for repentance. The fasting, sackcloth, and ashes symbolize a call to be aware that "where there is no truth, there is no church."

Where the Word is closed, and not loved, there is a loss of conjunction with the Divine resources. The fasting of man and beast symbolizes a need for the spiritual and natural appetites to come to the Lord for that "bread which comes down from heaven." The Ninevites giving up their natural food and drink represents their turning away from "as-of-self" concepts and reminds all who read and hear the Word of the Lord to rely on heavenly manna.

"Why do you spend money for what is not bread, and your wages for what does not satisfy? Listen carefully to Me and eat what is good, and let your soul delight itself in abundance…" (Isaiah 55:2)

The king sitting in ashes and mourning represents a sorrowful attitude toward "the remains of the fire of self-love." Repentance involves self-examination, making oneself guilty for the sins and evils committed, asking the Lord for His help, and desiring to attain a new life.

As we mull over this concept, think about the Lord’s preaching on earth. As He went about His mission, He often used these words: "You have heard it said of old… but I say unto you…" Putting aside human traditions and taking on the Lord’s teachings is an ongoing effort. Jonah was told to preach the words of the Lord. He was not to make things up from his memory. He was to be a true and faithful prophet of the Lord’s ways.

Here's a link to an interesting (audio) sermon on this chapter, by Rev. Todd Beiswenger.

Rev. Martin Pennington suggests two explanatory passages from Swedenborg's theological writings:

"Forty days means a period of temptation combats or severe change." (Arcana Coelestia 730)

"A fast represents those who are in a state of unhappiness when good is no longer joined to the truths." (Arcana Coelestia 9182[10])

Other references of interest listed by Rev. McCurdy include:

"As ‘forty’ signified what is full or complete… forty signifies what is complete in respect to instruction and influx… for this reason it was said by Jonah to the Ninevites that ‘the city would be overthrown after forty days" (Jonah 3:4) (Arcana Coelestia 9437[2])

"By being clothed in sackcloth is signified mourning on account of the vastated truth in the church; for garments signify truths; and therefore, to be clothed in sackcloth, which is not a garment, signifies mourning that there is no truth; and where there is no truth, there is no church." Jonah 3:5-6 is cited. (Apocalypse Revealed 492)

"…the rite of putting sackcloth on the loins to testify…mourning may be seen from the historic and prophetic parts of the Word, as in… Jonah 3:5-8… for a sign representative of mourning over the evil on account of which Nineveh was to perish; thus over destroyed good." (Arcana Coelestia 4779[2])

"From the signification of garments it is also manifest why they rent their garments, when any one spoke against the Divine truth of the Word… and why, on account of transgressions against Divine truths, they put off their garments, and put on sackcloth." Jonah 3:5, 6, and 8 are cited. (Apocalypse Revealed 166)

"That ‘ashes’ denote falsity, may be confirmed from passages where another word for ‘ashes (cinis)’ is used, for these ashes have a like origin…" Jonah 3:6 is cited. (Arcana Coelestia 7520)

"…by ‘ashes’ in the opposite sense, namely, what is condemned that remains after the burning from the fire of self love. This is signified by ‘the ashes’ which they carried on the head, and in which they rolled themselves when bewailing their sins." Jonah 3:6 is cited. (Arcana Coelestia 9723)

"In the spiritual sense by kings those who are in truths are signified, by the great ones those who are in goods, by the rich those that are in the knowledge of good, by the mighty they that are in erudition, by servants they that are in such things from others, and thus from memory, and by freemen they that are in such things from themselves…" Jonah 3:7 is cited. (Apocalypse Revealed 337)

"The interior good and also the interior evil…are signified by ‘man,’ are those which are of the intention or end, for the intention or end is the inmost of man; but the exterior good and also the exterior evil which are signified by ‘beast,’ are those which are of the thought, and of the consequent action when nothing stands in the way…By ‘beast,’…in respect to the external or natural man, a man is nothing else than a beast, for he takes delight in the like cupidities and pleasures, as also in the like appetites and sense…Therefore… from a holy rite it was commanded by the king of Nineveh, that both man and beast were to fast, and were to be covered with sackcloth (Jonah 3:7, 8)." (Arcana Coelestia 7523)

"… in the spiritual world a man’s affections appear at a distance like beasts… and beasts, viewed in themselves, are nothing but forms of natural affections… By man and beasts together is signified man as to spiritual and natural affection, in the following passages… Jonah 3:7, 8…" (Apocalypse Revealed 567)

"Here ‘webs’ and ‘garments’ are predicated of things of the understanding, that is, of the thought; ‘iniquity’ and ‘violence,’ of things of the will, that is, of works. In Jonah 3:8… the ‘evil way’ is predicated of falsities, which are of the understanding; and ‘violence,’ which are of the will." (Arcana Coelestia 623[2])

"…the ‘wrath of anger’ is attributed to Jehovah, and consequently ‘repentance.’" (Arcana Coelestia 588[2])

"…the Word is such in the sense of the letter, it may be evident that it cannot be understood without doctrine. But let examples illustrate this. It is said that Jehovah repenteth (Jonah 3:9; 4:2), and it is also said that Jehovah repenteth not (Num. 23:19…): without doctrine these statements do not agree." (Teachings Regarding the Sacred Scripture 51)

"In these passages (Jonah 3:9,10) Jehovah is said to have ‘repented,’ when yet it cannot be that He repents, because He knows all things before He does them; from which it is evident that by ‘repenting’ is signified mercy." (Arcana Coelestia 10441[2-4])

Finally, here's a link to Rev. McCurdy's study guide for the Book of Jonah, which is available for free as a .pdf, for your use.

3324. 'Jacob said' means the doctrine of truth. This is clear from the representation of 'Jacob' as the doctrine of natural truth, dealt with in 3305, or what amounts to the same, as those with whom the doctrine of truth predominates. The subject in these verses to the end of this chapter is, To which does the priority of place rightly belong - whether to truth or to good; or what amounts to the same, whether it belongs to the doctrine of truth or to the life within good; or what also amounts to the same, whether it belongs to faith, insofar as faith is the truth taught by doctrine, or to charity, insofar as charity is the good of life? When a person judges things from natural perception he supposes that faith, insofar as it is truth taught by doctrine, is prior to charity, insofar as this is the good of life. He supposes this because he perceives how truth, which is taught by doctrine, enters in, but not how good, which is the good of life, does so; for truth enters in by an external route, that of the senses, whereas good enters in by an internal route. In addition he supposes that faith is prior for the reason that he cannot know other than that truth, since it teaches what good is, exists prior to good, and also for the reason that a person's reformation is effected by means of truth as well as in accordance with truth; indeed he is perfected in good only to the extent that truth can be joined to it, so that good is perfected by means of truth. Yet another reason why he supposes that faith is first is that a person may know the truth and be able to think and speak from it, and to do so seemingly with ardent zeal, even though at the same time no good exists with him; indeed from that truth he may be quite confident of salvation. These and many other considerations cause a person, when judging matters from the sensory and natural man, to think that truth, which constitutes faith, comes before good, which flows from charity. But all these ideas are reasonings based on illusions, for they are things as seen by the sensory and natural man.

[2] That which is prior is good itself - the good of life. This good is the ground itself into which truths are sown, and the nature of the ground determines how the seeds, that is, the truths of faith, are received. Truths are, indeed, able to be stored away previous to this in the memory like seeds in a box or in the crop situated in the gullet of small birds, but they do not become part of a person until the ground is prepared. And the character of the ground, that is, of good, determines that of their growth and fruitfulness. But see what has been shown in many places already regarding these matters. Those places are indicated below so that from them it may be known what good is and what truth is, and that good has priority over truth, not truth over good:

[3] Why no distinct idea may be had of the difference between good and truth, 2507. ¹

Good flows in by an internal route unknown to man, whereas truth is obtained by an external route, which is known to him, 3030, 3098.

Truths are the recipient vessels of good, 1496, 1832, 1900, 2063, 2261, 2269, 3068, 3318.

Good acknowledges its own truth to which it is joined, 3101, 3102, 3179.

Very careful examination is made and precaution taken to prevent falsity being joined to good, or truth to evil, 3033, 3101, 3102.

Good forms for itself the truth to which it is joined since it acknowledges no other as truth than that which accords with it, 3161.

Truth is nothing other than that which springs from good, 2434.

Truth is the form that good takes, 3049.

Truth possesses within itself the image of good, and within good the replica of itself from which it springs, 3180.

The seed that is truth is rooted in the good that stems from charity, 880.

Faith cannot possibly exist except within its own life, that is, within love and charity, 379, 389, 654, 724, 1608, 2343, 2349.

It is possible for truths that constitute matters of doctrine concerning faith to be looked at from love and charity, but not the reverse, 2454.

Looking from faith and not from love and charity is looking behind oneself and turning backwards, 2454.

Truth is given life according to the good anyone has, thus according to the state of innocence and charity residing with that person, 1776, 3111.

Truths of faith can be received only by those who are governed by good, 2343, 2349.

Those who have no charity are not able to acknowledge the Lord, nor thus any truth of faith at all. If they do profess it, it is something external devoid of what is internal, or something that is the product of hypocrisy, 2354.

No faith at all is present where there is no charity, 654, 1162, 1176, 2429.

Wisdom, intelligence, and knowledge are 'the sons' of charity, 1226.

Since love exists with angels, so do intelligence and wisdom, 2500, 2572.

Angelic life consists in the good deeds of charity; and angels are forms of charity, 454, 553.

Love to the Lord is His likeness and charity towards the neighbour His image, 1013.

Angels perceive through love to the Lord anything that is a matter of faith, 202.

Nothing has life except love and affection, 1589.

Those who have mutual love, or charity, have the Lord's life, 1799, 1803.

Love to the Lord and love towards the neighbour is heaven itself, 1802, 1824, 2057, 2130, 2131.

The Lord's presence is relative to the state of love and charity, 904.

All the Ten Commandments and all matters of faith have their origin in charity, 1121, 1798.

Knowledge of matters of doctrine concerning faith achieves nothing if a person does not have charity, for matters of doctrine have charity as the end in view, 2049, 2116.

No acknowledgement of truth, nor thus faith, can exist unless a person is governed by good, 2261.

The holiness of worship depends on the nature of and the amount of the truth of faith that has been implanted in charity, 2190.

There is no salvation through faith but through the life of faith, which is charity, 2228, 2261.

The heavenly kingdom belongs to those who have faith that is the expression of charity, 1608.

In heaven all are viewed from charity and from faith from this, 1258.

They are not allowed into heaven, except by willing what is good from the heart, 2401.

People are saved who possess faith provided that faith includes good, 2261, 2442.

Faith which has not been implanted in the good of life perishes altogether in the next life, 2228.

If faith that is purely thought could save, all would be brought into heaven; but it is because their life prevents them that some are not able to be saved, 2363.

Those who maintain the idea that faith alone saves defile truths with the falsity of that idea, 2383, 2385.

The fruits of faith are good works; a good work is charity; charity is love to the Lord; and that love is the Lord, 1873.

The fruits of faith are the fruit of good which stems from love and charity, 3146.

Trust or confidence which is called faith that saves cannot exist except with those who are leading a good life, 2982.

Good is the life of truth, 1589.

At what point truths may be said to have acquired life, 1928.

Good from the Lord flows into truths of every kind, but it is supremely important that they should be genuine truths, 2531.

The amount of good and truth that flows in from the Lord depends on the extent to which evil and falsity is being removed. 2411, 3142, 3147.

Good cannot flow into truth as long as a person is under the influence of evil, 2388.

Truth is not truth until it has been accepted by good, 2429.

The marriage of good and truth exists in every single thing, 2173, 2508, 2517.

The affection for good constitutes life, and the affection for truth exists for the sake of life, 2455. ¹

Truth tends towards good, and stems from good, 2063.

By means of influx truths are summoned out of the natural man, raised up, and implanted in the good present in the rational, 3085, 3086.

When truth is joined to good it becomes a person's own, 3108.

For truth to be joined to good there has to be consent from the understanding and the will. When there is consent from the will conjunction takes place, 3157, 3158.

Truth in the rational is acquired by means of cognitions, and truths become a person's own when they are joined to good. at which point they belong to the will and exist for the sake of life, 3161.

Truth is introduced and joined to good, not all at once but throughout the whole of life, and beyond, 3200.

Just as light devoid of warmth is unproductive, so is the truth of faith when devoid of good stemming from love, 3146.

The nature of the idea of truth devoid of good, and the nature of its light in the next life, 2228.

Separated faith is like the light in winter, whereas faith derived from charity is like the light in the spring, 2231.

Those who in action separate the truth, which constitutes faith, from charity are unable to have conscience, 1076, 1077.

The reason why they have separated faith from charity and said that faith saved, 2231.

When a person is being regenerated the Lord instills good into the truths residing with him, 2063, 2189.

A person is not regenerated by means of truth but by means of good, 989, 2146, 2183, 2189, 2697.

When a person is being regenerated the Lord comes to meet him and fills the truths residing with him with the good of charity, 2063.

Those who lead a good life but do not have the truth of faith, like gentiles and young children, receive truths of faith in the next life and undergo regeneration, 989; regarding gentiles, 932, 1032, 2049, 2284, 2589-2604; regarding young children, 2290-2293, 2302-2304.

A person is regenerated by means of the affection for truth, and one who is regenerate acts from the affection for good, 1904.

With one who is to be regenerated seed is unable to take root except in good, 880, 989.

The light that a regenerate person has flows from charity, not from faith, 854.

The same truths are indeed truths with one person, but with another less so, and with some they are even falsities; this variation is determined by the good of life in each of them, 2439.

What the difference is between the good of a young child, the good of one who does not know, and the good of one who has intelligence, 2280.

Who are able to enter into cognitions of truth and into faith, and who are not, 2689.

The Church does not exist unless truths of doctrine have been implanted in the good of life, 3310.

Doctrine does not make the Church, but charity, 809, 916, 1798, 1799, 1834, 1844.

The Church's doctrines count for nothing if people do not live according to them, 1515.

The doctrine of faith is the doctrine of charity, 2571.

The Church exists from charity, not from separated faith, 916.

Anyone may know from charity whether the internal dimension of worship exists with him, 1102, 1151, 1153.

The Lord's Church spread throughout the world is everywhere various so far as truths are concerned, but it is one through charity, 3267.

The Church would be one Church if all had charity even though they differed in religious observances and on points of doctrine, 809, 1285, 1316, 1798, 1799, 1834, 1844.

From being many it would become one Church if with everyone charity and not faith were the essential thing of the Church, 2982.

There are two kinds of doctrinal teachings - teachings to do with charity and teachings to do with faith. The Ancient Church possessed matters of doctrine concerning charity which today belong among things that have been lost, 2417.

How ignorant of the truth they are who do not possess matters of doctrine concerning charity, 2435.

And because at the present day faith is regarded as the essential thing of the Church people do not even see or pay any attention to the things that the Lord has said so many times about love and charity, 1017, 2373.

Good that is the expression of love to the Lord and of charity towards the neighbour is higher and prior to truth that constitutes faith, and not the reverse, 363, 364.

Footnotes: