3:5-10 There was a wonder of Divine grace in the repentance and reformation of Nineveh. It condemns the men of the gospel generation, Mt 12:41. A very small degree of light may convince men that humbling themselves before God, confessing their sins with prayer, and turning from sin, are means of escaping wrath and obtaining mercy. The people followed the example of the king. It became a national act, and it was necessary it should be so, when it was to prevent a national ruin. Let even the brute creatures' cries and moans for want of food remind their owners to cry to God. In prayer we must cry mightily, with fixedness of thought, firmness of faith, and devout affections. It concerns us in prayer to stir up all that is within us. It is not enough to fast for sin, but we must fast from sin; and, in order to the success of our prayers, we must no more regard iniquity in our hearts, Ps 66:18. The work of a fast-day is not done with the day. The Ninevites hoped that God would turn from his fierce anger; and that thus their ruin would be prevented. They could not be so confident of finding mercy upon their repentance, as we may be, who have the death and merits of Christ, to which we may trust for pardon upon repentance. They dared not presume, but they did not despair. Hope of mercy is the great encouragement to repentance and reformation. Let us boldly cast ourselves down at the footstool of free grace, and God will look upon us with compassion. God sees who turn from their evil ways, and who do not. Thus he spared Nineveh. We read of no sacrifices offered to God to make atonement for sin; but a broken and a contrite heart, such as the Ninevites then had, he will not despise.

10. God repented of the evil—When the message was sent to them, they were so ripe for judgment that a purpose of destruction to take effect in forty days was the only word God's righteous abhorrence of sin admitted of as to them. But when they repented, the position in which they stood towards God's righteousness was altered. So God's mode of dealing with them must alter accordingly, if God is not to be inconsistent with His own immutable character of dealing with men according to their works and state of heart, taking vengeance at last on the hardened impenitent, and delighting to show mercy on the penitent. Compare Abraham's reasoning, Ge 18:25; Eze 18:21-25; Jer 18:7-10. What was really a change in them and in God's corresponding dealings is, in condescension to human conceptions, represented as a change in God (compare Ex 32:14), who, in His essential righteousness and mercy, changeth not (Nu 23:19; 1Sa 15:29; Mal 3:6; Jas 1:17). The reason why the announcement of destruction was made absolute, and not dependent on Nineveh's continued impenitence, was that this form was the only one calculated to rouse them; and at the same time it was a truthful representation of God's purpose towards Nineveh under its existing state, and of Nineveh's due. When that state ceased, a new relation of Nineveh to God, not contemplated in the message, came in, and room was made for the word to take effect, "the curse causeless shall not come" [Fairbairn]. Prophecy is not merely for the sake of proving God's omniscience by the verification of predictions of the future, but is mainly designed to vindicate God's justice and mercy in dealing with the impenitent and penitent respectively (Ro 11:22). The Bible ever assigns the first place to the eternal principles of righteousness, rooted in the character of God, subordinating to them all divine arrangements. God's sparing Nineveh, when in the jaws of destruction, on the first dawn of repentance encourages the timid penitent, and shows beforehand that Israel's doom, soon after accomplished, is to be ascribed, not to unwillingness to forgive on God's part, but to their own obstinate impenitence.