Jonah 3:10
When God saw their actions--that they had turned from their evil ways--He relented from the disaster He had threatened to bring upon them.
Sermons
God RepentingA. Raleigh, D. D.Jonah 3:10
God RepentingW.G. Blaikie Jonah 3:10
God RepentingG.T. Coster Jonah 3:10
God's Mercy VindicatedThomas Harding.Jonah 3:10
Missions to the HeathenG.T. Coster Jonah 3:10
Repentance Applied to GodJonah 3:10
Repentance, Human and DivineSamuel Clift Burn.Jonah 3:10
A Heathen City in SackclothJ.E. Henry Jonah 3:4-10














And God saw their works, that they turned from their evil way; and God repented of the evil, that be had said that he would do unto them; and he did it not. Merciful character of God vindicated. "He retaineth not anger forever, because he delighteth in mercy;" "I said, I will confess my transgression unto the Lord; and thou forgavest the iniquity of my sin;" "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness."

I. THE CAUSE OF THE CHANGE. "God saw their works, that they turned from their evil way." He not only heard their professions, but saw from their acts that these were real; they believed God - believed that on account of their sins his "fierce anger" rested on them, and they showed their faith by their works; and the particular kind of works was their turning from their evil way - not resorting to matters of will worship, such as self-mutilation or making children pass through the fire, not stretching forth hands or making many prayers, but abandoning the sin that had offended God; not giving money to build or ornament temples or buy God's favour, but tearing the idol from their hearts - turning from their evil way. The real test of repentance is giving up sin - favourite sin, pleasant sin - sins of sensuality and indulgence and display; giving them up as acts, and trying to give them up as objects of desire; seeking to have the heart cleansed as well as the hands; to have the natural love of them subdued by the thought that they excite against us the fierce wrath of God; and in our case, under the light of the gospel, by all the considerations derived from the cross of Christ, and God's display of love and grace in him. Was the repentance of Nineveh complete, inward, spiritual? This is not said, nor is it necessary to believe it was. Probably it did not last long. It was repentance, however, according to their light and circumstances - the expression of deep national concern for sins that had come up before God, and against which God had sent his prophet to testify. It was an acknowledgment of the God of Jonah as the God of the whole earth - a submission of themselves to him - such submission as would have saved Egypt and Pharaoh, had it been made, in Moses' time, with accompanying tokens of sorrow and sincerity. Higher quality of repentance is demanded from an individual than from a nation; fellowship of reconciled God with the individual is much more intimate and spiritual than with the nation; such fellowship is impossible, save in case of regenerate hearts; in "repentance unto life" there must be genuine hating of what God hates, and loving what he loves.

II. THE CHANGE ON THE PART OF GOD. "God repented of the evil, that he had said he would do unto them; and he did it not." It is frequently objected that this implies fickleness on the part of God, as if he were mutable - as if he were a son of man that he should repent. But fickleness or mutability implies change of action while circumstances remain the same; immutability demands change of action when circumstances change. Immutability is tested by principles on which one acts rather than on the outward actions one performs; hence there is no fickleness on part of God in opposite actions, as when he placed man in Paradise and afterwards drove him forth. When God said by Jonah, "Yet forty days, and Nineveh shall be destroyed," he meant that Nineveh - Nineveh if it continued the same, black with guilt, impenitent, unreformed. He did not mean that another Nineveh would be destroyed - Nineveh fasting, penitent, transformed. At the end of forty days old Nineveh did not exist; the corruption that would have drawn down the Divine judgment was removed - in a sense that old Nineveh was destroyed - it had passed away. Consequently, the denunciation ceased to be applicable; the doom threatened was not inflicted. This was the whole amount of the change on the part of God. The phrase, "God repented," is an anthropomorphism; God acted as man would have done if he had repented - regarded it no longer as a case for infliction of judgment. God's denunciations of judgment are directed rather against states of mind and conduct than particular places or communities - implying, usually, a chance of repentance, In some cases the time for repentance had passed, and denunciation of doom became absolute - as in the case of our Lord weeping over Jerusalem. In rejecting him they had filled up the measure of their iniquities. Their house was left desolate. "We are ever to guard against assigning human imperfection to God. But we are equally to guard against assigning to him such a character or nature as would render living, intelligible, friendly intercourse between him and his people impossible. But impossible utterly all such intercourse may be, if I may not speak to God in the same forms and phrases and feelings in which I would offer a request, or state my case to a fellow man, though of course retaining unreserved submission and unlimited adoration of the Mighty One of Israel. My adoration unbounded; my surrender of myself to God unreservedly; - these are tributes to the searchless glory of his Godhead which I may not withhold, and yet profess to worship him. Nevertheless, with these I must be allowed, in condescension to my weakness, to ask God to be 'attentive to the voice of my supplications;' to 'behold and visit me;' to 'stretch out his hand' for my help; to 'shine upon me with the light of his countenance;' to 'awake; ' to 'arise;' to 'draw near; 'to' come and dwell with me.' All these expressions and requests are after the manner of men. I must be allowed to spread out my sorrow and my trial before him, precisely as if my design and expectation were to work on his feelings, and move and induce him in his pity to deliver me" (Martin).

III. NINEVAH IS SPARED. Picture the city as the fortieth day approached; when it dawned; afterwards, when it passed away and Nineveh remained. Picture universal relief and joy - old and young - congratulations - life appearing before them with a new brightness - the day breaks, and the shadows flee away. Symbol of what may be realized when the anger of God due to sin is averted: "In that day thou shalt say, O Lord, I will praise thee: though thou wast angry with me, throe anger is turned away, and thou comfortest me" (Isaiah 12:1). "What, then, must we expect will be the sweet surprise and transport of the departed soul on his first entrance into glory; when translated of a sudden from this material world to the world of spirits; from among men into the immediate presence of God? What must be his sensations, delight, and astonishment, when first conducted into the presence of the Saviour reigning on the throne of heaven? What will be his feelings when he sees around the throne a company which no man can number, all arrayed in white robes, and wearing brilliant crowns that never fade; all in transport of joy, singing of redeeming love, and celebrating the praises of the Lamb that was slain, and their voices like the sound of many waters? When the soul first joins this company, and reviews the dangers it has escaped in the world below, its love will kindle into a burning flame, and its song will be eternal." - W.G.B.

And God repented of the evil that He had said that He would do unto them,
There are certain passages of holy Scripture which assert in the strongest way that God cannot repent, and that He never does. There are certain other passages which assert, just as strongly, and with as little qualification, that He can repent, and that, in fact, He has often done so. Here is an apparent contradiction. The ordinary method of interpretation applied to such texts is, to my mind, eminently unsatisfactory, and in fact involves erroneous and pernicious views of the Divine nature. We are told that the passages which speak of God's repentance are simply forms of speech to indicate a change of outward procedure, but do not imply any change whatever of interior feeling. This theory, in order to exempt God frown those imperfections which are connected with the exercise of the affections and passions among men, virtually denies to Him the possession of any affections at all. It makes Him simply a Being of pure thought and unrelenting will. What a stupendous inroad is thus made on the fulness and beauty of "the glorious Gospel of the blessed God!" I take the words to mean what we naturally understand by them — that God did really repent — i.e., changed His mind, which is the meaning of repentance. When He sent the prophet He meant destruction. When the city was humbled, He changed His mind, and waved the destroying angel home. There was a condition involved in the threat, and understood. God knew that the city would repent. Yes, but He also knew that the city would repent under commination. Why should it be incredible that God "repents" or changes? Would it not be more incredible if it were asserted that He never does? Are we to suppose that what constitutes a special perfection in the moral character of a man is an imperfection in God? God morally regards us at any one moment just as we are.

(A. Raleigh, D. D.)

As to what Jonah adds, that God was led to repent, it is a mode of speaking that ought to be sufficiently known to us. Strictly speaking, no repentance can belong to God; and it ought not to be ascribed to His secret and hidden counsel. God, then, is in Himself ever the same, and consistent with Himself, but He is said to repent when a regard is had to the comprehension of men; for as we conceive God to be angry whenever He summons us to His tribunal, and shows us our sins, so also we conceive Him to be placable when He offers the hope of pardon. But it is according to our perceptions that there is any change when God forgets His wrath, as though He had put on a new character. As then we cannot otherwise be terrified, that we may be humbled before God and repent, except He sets forth before us His wrath, the Scripture accommodates itself to the grossness of our understanding. But, on the other hand, we cannot call confidently on God unless we feel assured that He is placable. We hence see that some kind of change appears to us, whenever God either threatens or gives hopes of pardon and reconciliation; and to this must be referred this mode of speaking which Jonah adopts when he says that God repented. There is a twofold view of God — as He sets Himself forth in His word, and as He is in His hidden counsel. With regard to His secret counsel, God is always like Himself, and is subject to none of our feelings; but with regard to the teaching of His Word, He is accommodated to our capacities. God is now angry with us, and then, as though He were pacified, He offers pardon, and is propitious to us. Such is the repentance of God. Let us remember, then, that it proceeds from His Word that God is said to repent.

( John Calvin.)

Jonah's prediction, we say, was not fulfilled. But was it not, in a very true sense? The city was not overthrown in one sense, but it was in another. A moral revolution took place, but it was a revolution. Nineveh was overthrown by the preaching of Jonah, as long afterwards the world was said to be turned upside down by that of the apostles. This, of course, was not what Jonah had in mind. It was not that the city was destroyed, in Jonah's sense. The inhabitants repented, and by so doing occasioned God Himself to repent of His purpose in relation to them. There is, then, such a thing as repentance, not only on the part of human beings, but also on that of the Divine Being.

I. THE REPENTANCE OF THE NINEVITES.

1. It was a sincere repentance. "God saw their works, that they turned from their evil way." This settles the matter. It was impossible for them to deceive God. There is in our fallen nature a tendency to the hateful sin of hypocrisy, and there are two kinds of hypocrisy — the hypocrisy which affects holiness; and the hypocrisy which affects penitence. The latter is the more artful, as it is the more heinous.

2. It was occasioned by their faith ill God. "The people of Nineveh believed in God." Faith in God is certain to produce repentance. A man cannot repent without repenting of his unbelief in God, and in God's Son.

3. It was universal. They seem to have turned every one from his evil way. It is probable that the case of Nineveh is unique in this respect. It was an earnest of the universal repentance of mankind.

4. It was exceedingly prompt. There was a necessity for promptitude, seeing that a time-limit had been fixed. Delay in such a case meant destruction.

5. It originated at the summit of society, and spread downwards to its base. But the repentance of the Ninevites, sincere and effectual as it was, did not prevent their descendants from doing all manner of evil, and incurring the destruction of their city.

II. REPENTANCE AS ASCRIBED TO GOD. There is a doctrinal difficulty here. Some passages of Scripture attribute repentance to the Most High, and some other passages deny that He ever does repent. Truth may sometimes be formulated most conveniently by a paradox. God may be said to be, "unchangeably changeable." Illustrate from the thermometer or from the tides. As often as a change bakes place in a human being from loyalty to disloyalty, or vice versa, a corresponding change in God occurs in relation to that person. This change takes place in the Most High, not because He is changeable, but because He is unchangeable. See Jeremiah 18:7-10. That gives the changeless principle of God's government, and it explains all the changes in His attitude towards nations and persons. God has Often changed in the manner thus described, and that for the simple and sufficient reason that He is unchangeable. If there is one who knows only too well that he is regarded by the Supreme Being with deserved displeasure, let such an one know that a change on his part towards God will result in a corresponding change on God's part towards himself.

(Samuel Clift Burn.)

The dealings of God with men have ever been characterised by judgment and mercy. God always deals with man according to his works; but the moral character of those works is determined by the state of the heart, and by the motives from which they spring. God deals with man according to his works. To the penitent God shows mercy; to the obedient, favour; to the rebellious and impenitent, judgment. The conduct of God towards the repentant Ninevites was in accordance with these general principles of His moral government.

I. GOD'S REPENTANCE. Repentance in man is change of mind and purpose, issuing in change of conduct; but repentance in God is only change of operation or administration, according as man's conduct agrees with, or violates, the requirements of the Divine law. With the Ninevites God was justly angry. Their aggravated sins cried aloud for vengeance, and He determined to destroy them; but when they turned away from their sins He graciously withheld His avenging hand. This change in God's dealings, or threatened dealings, with the Ninevites, was not a change of principle or a change of mind, but simply a change of dispensation, arising out of their altered circumstances. Repentance in man always produces a corresponding change in God's administrations towards him. (Jeremiah 18:7-10.) This gives to the denunciations of God a conditional character. Some times the condition is expressed in the terms of the threatening, and sometimes it is understood. It is as much a principle of God's gracious government to suspend the execution of a threatened punishment on man's sincere repentance as it is to execute it in the case of obstinate and continued sin. Erroneous notions have been adopted with respect to the immutability of God. God is unchangeable in His being, perfections, and principles of moral government. But in His actual dispensations with man He deals with him according to the state of his heart and life.

II. THE EFFECTS OF GOD'S REPENTANCE ON JONAH. Such an act of grace and forbearance On the part of God ought to have excited the devout thankfulness of the prophet. But Jonah heard of the reprieve and pardon not only without joy, but with angry displeasure. The reason of his inhuman displeasure was a fear for his own fame. Jonah's unreasonable anger will account for his unseemly and censurable prayer.

III. GOD'S REPROOF OF JONAH, AND VINDICATION OF HIMSELF. God's dealings with Jonah place His own character in the most gracious and amiable light, and in the most affecting contrast with that of the prophet. Jonah appears to have been a man of strong passions, and easily excited. Means had been found, in connection with the booth, the gourd, and the worm, to arouse conviction in Jonah's mind, and now God proceeds to make more direct application. He approaches Jonah with mild and dispassionate language — "Doest thou well to be angry for the gourd?" How great the patience that bore with Jonah's petulance! "Thou hast had pity on the gourd; and should not I spare Nineveh?" Whether this appeal of God had any salutary effect on Jonah's mind, and led to any improvement in his conduct or not, is wholly unknown. We lose sight of Jonah under circumstances extremely disadvantageous to him. He drops out of history in a bad temper; and we have little to recall him to our remembrance but his sin, his punishment, and his petulance.

(Thomas Harding.)

People
Jonah
Places
Joppa, Nineveh
Topics
Bring, Calamity, Changed, Compassion, Declared, Deeds, Destruction, Didn't, Disaster, Evil, God's, Purpose, Relented, Repented, Repenteth, Spake, Threatened, Wicked, Works
Outline
1. Jonah, sent again, preaches to the Ninevites.
5. Upon their repentance,
10. God relents.

Dictionary of Bible Themes
Jonah 3:10

     1160   God, unchangeable
     1210   God, human descriptions
     1310   God, as judge
     5917   plans
     6734   repentance, importance
     8330   receptiveness
     8459   perseverance
     8468   renunciation
     8738   evil, victory over
     8833   threats

Jonah 3:1-10

     1055   God, grace and mercy
     5426   news
     7757   preaching, effects
     8479   self-examination, examples

Jonah 3:3-10

     5345   influence

Jonah 3:4-10

     6027   sin, remedy for

Jonah 3:5-10

     6629   conversion, examples
     6740   returning to God

Jonah 3:6-10

     1120   God, repentance of

Jonah 3:9-10

     5036   mind, of God

Library
Threefold Repentance
'And the word of the Lord came unto Jonah the second time, saying, 2. Arise, go unto Nineveh, that great city, and preach unto it the preaching that I bid thee. 3. So Jonah arose, and went unto Nineveh, according to the word of the Lord. Now Nineveh was an exceeding great city of three days' journey. 4. And Jonah began to enter into the city a day's journey, and he cried, and said, Yet forty days, and Nineveh shall he overthrown. 5. So the people of Ninoveh believed God, and proclaimed a fast, and
Alexander Maclaren—Expositions of Holy Scripture

Who Can Tell?
With this by way of preface, I shall now somewhat turn aside from the narrative, to address myself to those who are trembling on account of sin and who are in the same position as the men of Nineveh, and like them anxiously desiring mercy. I shall notice briefly this morning three things. First, the miserable plight in which the men of Nineveh found themselves; secondly, the scanty reasons which they had for hope; and then, thirdly, I shall observe that we have stronger reasons to compel us to pray,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

Of the Public Fast.
A public fast is when, by the authority of the magistrate (Jonah iii. 7; 2 Chron. xx. 3; Ezra viii. 21), either the whole church within his dominion, or some special congregation, whom it concerneth, assemble themselves together, to perform the fore-mentioned duties of humiliation; either for the removing of some public calamity threatened or already inflicted upon them, as the sword, invasion, famine, pestilence, or other fearful sickness (1 Sam. vii. 5, 6; Joel ii. 15; 2 Chron. xx.; Jonah iii.
Lewis Bayly—The Practice of Piety

Whether it is Lawful for Religious to Wear Coarser Clothes than Others?
Objection 1: It would seem unlawful for religious to wear coarser clothes than others. For according to the Apostle (1 Thess. 5:22) we ought to "refrain from all appearance of evil." Now coarseness of clothes has an appearance of evil; for our Lord said (Mat. 7:15): "Beware of false prophets who come to you in the clothing of sheep": and a gloss on Apoc. 6:8, "Behold a pale horse," says: "The devil finding that he cannot succeed, neither by outward afflictions nor by manifest heresies, sends in advance
Saint Thomas Aquinas—Summa Theologica

Whether Things Known or Declared Prophetically Can be False?
Objection 1: It would seem that things known or declared prophetically can be false. For prophecy is about future contingencies, as stated above (A[3] ). Now future contingencies may possibly not happen; else they would happen of necessity. Therefore the matter of prophecy can be false. Objection 2: Further, Isaias prophesied to Ezechias saying (Is. 38:1): "Take order with thy house, for thou shalt surely die, and shalt not live," and yet fifteen years were added to his life (4 Kings 20:6). Again
Saint Thomas Aquinas—Summa Theologica

Whether all are Bound to Keep the Fasts of the Church?
Objection 1: It would seem that all are bound to keep the fasts of the Church. For the commandments of the Church are binding even as the commandments of God, according to Lk. 10:16, "He that heareth you heareth Me." Now all are bound to keep the commandments of God. Therefore in like manner all are bound to keep the fasts appointed by the Church. Objection 2: Further, children especially are seemingly not exempt from fasting, on account of their age: for it is written (Joel 2:15): "Sanctify a fast,"
Saint Thomas Aquinas—Summa Theologica

Concerning the Sacrament of Penance
In this third part I shall speak of the sacrament of penance. By the tracts and disputations which I have published on this subject I have given offence to very many, and have amply expressed my own opinions. I must now briefly repeat these statements, in order to unveil the tyranny which attacks us on this point as unsparingly as in the sacrament of the bread. In these two sacraments gain and lucre find a place, and therefore the avarice of the shepherds has raged to an incredible extent against
Martin Luther—First Principles of the Reformation

Use to be Made of the Doctrine of Providence.
Sections. 1. Summary of the doctrine of Divine Providence. 1. It embraces the future and the past. 2. It works by means, without means, and against means. 3. Mankind, and particularly the Church, the object of special care. 4. The mode of administration usually secret, but always just. This last point more fully considered. 2. The profane denial that the world is governed by the secret counsel of God, refuted by passages of Scripture. Salutary counsel. 3. This doctrine, as to the secret counsel of
John Calvin—The Institutes of the Christian Religion

Upon Our Lord's SermonOn the Mount
Discourse 7 "Moreover when ye fast, be not, as the hypocrites, of a sad countenance. For they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward. But thou, when thou fastest, anoint thine head, and wash thy face; That thou appear not unto men to fast, but unto thy Father which is in secret: And thy Father, which seeth in secret, shall reward thee openly." Matthew 6:16-18. 1. It has been the endeavour of Satan, from the beginning of the world,
John Wesley—Sermons on Several Occasions

The Doctrines of Salvation A. Repentance. B. Faith. C. Regeneration. D. Justification. E. Adoption. F. Sanctification. G. Prayer.
THE DOCTRINES OF SALVATION. A. REPENTANCE. I. THE IMPORTANCE OF THE DOCTRINE. II. THE NATURE OF REPENTANCE. 1. AS TOUCHING THE INTELLECT. 2. AFFECTING THE EMOTIONS. 3. WILL. a) Confess Sin. b) Forsake Sin. c) Turn to God. III. HOW REPENTANCE IS PRODUCED. 1. DIVINE SIDE. 2. HUMAN SIDE. 3. QUESTION OF MEANS. IV. RESULTS OF REPENTANCE. 1. GODWARD. 2. MANWARD. A. REPENTANCE. I. THE IMPORTANCE OF THE DOCTRINE. The prominence given to the doctrine of Repentance in the Scriptures can hardly be overestimated.
Rev. William Evans—The Great Doctrines of the Bible

Of a Private Fast.
That we may rightly perform a private fast, four things are to be observed:--First, The author; Secondly, The time and occasion; Thirdly, The manner; Fourthly, The ends of private fasting. 1. Of the Author. The first that ordained fasting was God himself in paradise; and it was the first law that God made, in commanding Adam to abstain from eating the forbidden fruit. God would not pronounce nor write his law without fasting (Lev. xxiii), and in his law commands all his people to fast. So does our
Lewis Bayly—The Practice of Piety

The Unchangeableness of God
The next attribute is God's unchangeableness. I am Jehovah, I change not.' Mal 3:3. I. God is unchangeable in his nature. II. In his decree. I. Unchangeable in his nature. 1. There is no eclipse of his brightness. 2. No period put to his being. [1] No eclipse of his brightness. His essence shines with a fixed lustre. With whom is no variableness, neither shadow of turning.' James 1:17. Thou art the same.' Psa 102:27. All created things are full of vicissitudes. Princes and emperors are subject to
Thomas Watson—A Body of Divinity

Jonah
The book of Jonah is, in some ways, the greatest in the Old Testament: there is no other which so bravely claims the whole world for the love of God, or presents its noble lessons with so winning or subtle an art. Jonah, a Hebrew prophet, is divinely commanded to preach to Nineveh, the capital of the great Assyrian empire of his day. To escape the unwelcome task of preaching to a heathen people, he takes ship for the distant west, only to be overtaken by a storm, and thrown into the sea, when, by
John Edgar McFadyen—Introduction to the Old Testament

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