John Calvin Commentary Jonah 3:10

"And God saw their works, that they turned from their evil way; and God repented of the evil which he said he would do unto them; and he did it not." — Jonah 3:10 (ASV)

Jonah now says that the Ninevites obtained pardon through their repentance: and this is an example worthy of being observed, for from this we learn for what purpose God daily urges us to repentance, and that is because he desires to be reconciled to us, and that we should be reconciled to him.

The reason then why so many reproofs and threatenings resound in our ears whenever we come to hear the word of God is this: that as God seeks to recover us from destruction, he speaks sharply to us. In short, whatever the Scripture contains on repentance and the judgment of God ought to be wholly applied for this purpose—to induce us to return into favor with him; for he is ready to be reconciled and is ever prepared to embrace those who without pretense turn to him.

We then understand by this example that God has no other purpose in view whenever he sharply presses us, than that he may be reconciled to us, provided only we are our own judges, and thus anticipate his wrath by genuine sorrow of heart, provided we seek pardon for our guilt and sin, and loathe ourselves, and confess that we are worthy of perdition.

But Jonah seems to ascribe their deliverance to their repentance, and also to their works, for he says that the Ninevites obtained pardon because God looked on their works.

We must first see what works he means, so that no one may snatch at a single word, as hypocrites tend to do; and this, as we have said, is very commonly the case under the Papacy. God had respect to their works—what works? Not sackcloth, not ashes, not fasting; for Jonah does not now mention these. But he had respect to their works—because they turned from their evil way.

Thus we see that God was not pacified by outward rites only, by the external profession of repentance, but that he rather looked on the true and important change which had taken place in the Ninevites, for they had become renewed. These then were their works, even the fruits of repentance.

And such a change of life could not have taken place if the Ninevites had not been really moved by a sense of God’s wrath. The fear of God then had preceded; and this fear could not have been without faith. Thus we see that he chiefly speaks here not of external works, but of the renovation of men.

But if anyone objects and says that still this view does not prevent us from thinking that good works reconcile us to God, and that they thus procure our salvation, to this I answer: that the question here is not about the procuring cause of forgiveness. It is certain that God was freely pacified towards the Ninevites, as he freely restores his favor daily to us.

Jonah then did not mean that satisfactions availed before God, as though the Ninevites made compensations for their former sins. The words mean no such thing; but he shows it as a fact which followed, that God was pacified because the Ninevites repented.

But we are to learn from other parts of Scripture how God becomes gracious to us, how we obtain pardon with him, and whether this comes to us for our merits and repentance or whether God himself forgives us freely. Since the whole Scripture testifies that pardon is gratuitously given us, and that God cannot be otherwise propitious to us than by not imputing sins, there is no need, with regard to the present passage, to inquire anxiously why God looked on the works of the Ninevites, so as not to destroy them, for this is said merely as a consequence.

Jonah then does not here point out the cause, but only declares that God was pacified towards the Ninevites as soon as they repented. But we shall speak more on this subject.

Prayer:

Grant, Almighty God, that as we are loaded with so many vices and so many sins, indeed, as scandalous crimes break out daily among us—O grant, that we may not be hardened against so many exhortations by which you invite us to yourself, but that being made contrite in spirit whenever you denounce your wrath upon us, we may be truly humbled, and so place ourselves before your tribunal, that by a true confession and genuine fear we may anticipate the judgment which would otherwise have been prepared for us; and that in the meantime, relying on Christ our Mediator, we may cherish such a hope of pardon as may raise us up to you, and not doubt that you are ready to embrace us when we are moved by a true and real feeling of fear and penitence, since it is a proof of your favor when you are pleased to extend it to us first, and by your Spirit testify that you are a Father to us; and, in a word, may we be so cast down in ourselves as to raise up our hope even to heaven, through Jesus Christ one Lord. Amen.

[Exposition continues from previous day's lecture]

We stated yesterday how God remitted to the Ninevites the punishment which he had threatened by the mouth of Jonah, and that the remission both of the punishment and of the guilt was gratuitous. For whenever God sets forth pardon to sinners, the condition of repentance is at the same time added. It does not yet follow that repentance is the procuring cause of obtaining pardon, for God offers it freely, nor is he otherwise induced than by his own mere bounty.

But as he would not have people abuse his indulgence and forbearance, he lays down this condition: that they must repent of their former life and change for the better. So then he regards the works of those who testify that they hate sin and who, with a sincere and real desire, flee to His mercy; and no one from the heart desires God to be propitious to him, but he who loathes himself on account of his sin.

This is the reason why Isaiah also says that God would be merciful to the remnants of his people, because everyone would turn away from his iniquity. God does not certainly mean by these words that repentance, as already stated, is the cause of our salvation; but he requires a change for the better, for no one will truly seek grace unless he loathes himself on account of his sins.

Now as to what Jonah adds, that God was led to repent, it is a way of speaking that should 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 always the same and consistent with himself; but he is said to repent when we consider human understanding. 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. Since then we cannot otherwise be terrified, so that we may be humbled before God and repent, unless he sets forth his wrath before us, the Scripture accommodates itself to the dullness of our understanding.

But, on the other hand, we cannot confidently call on God unless we feel assured that he is placable. Thus we see that some kind of change appears to us whenever God either threatens or gives hope of pardon and reconciliation: and to this must be referred this way of speaking which Jonah adopts when he says that God repented.

Thus we see that there is a twofold view of God—as he presents himself in his word, and as he is in his hidden counsel. With regard to his secret counsel, I have already said that God is always consistent with himself and is not subject to any of our feelings. But with regard to the teaching of his word, it 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 then remember that it is from his word that God is said to repent. For the Ninevites could form no other opinion than that it was God’s decree that they were to be destroyed—why is that? Because he had so testified by his word.

But when they gained an assurance of deliverance, they then found that a change had taken place, that is, according to the knowledge of their own faith. And the feelings both of fear and of joy proceeded from the word.

For when God denounced his wrath, it was necessary for the wretched people to be terrified; but when he invited them to a state of safety by proposing reconciliation to them, he then put on a new character. Thus they ascribed a new feeling to God. This is the meaning.

Commentary on Jonah