III.  We note the repentance of God (ver. 10).  Mark the recurrence of the word ‘turn,’ employed in verses 8, 9, and 10 in reference to men and to God.  Mark the bold use of the word ‘repent,’ applied to God, which, though it be not applied to the Ninevites in the previous verses, is implied in every line of them.  The same expression is found in Exodus xxxii. 14, which may be taken as the classical passage warranting its use.  The great truth involved is one that is too often lost sight of in dealing with prophecy; namely, that all God’s promises and threatenings are conditional.  Jeremiah learned that lesson in the house of the potter, and we need to keep it well in mind.  God threatens, precisely in order that He may not have to perform His threatenings.  Jonah was sent to Nineveh to cry, ‘Yet forty days, and Nineveh shall be overthrown,’ in order that it might not be overthrown.  What would have been the use of proclaiming the decree, if it had been irreversible?  There is an implied ‘if’ in all God’s words.  ‘Except ye repent’ underlies the most absolute threatenings of evil.  ’If we hold fast the beginning of our confidence firm unto the end,’ is presupposed in the brightest and broadest promises of good.

The word ‘repent’ is denied and affirmed to have application to God.  He is not ‘a son of man, that He should repent,’ inasmuch as His immutability and steadfast purpose know no variableness.  But just because they cannot change, and He must ever be against them that do evil, and ever bless them that turn to Him with trust, therefore He changes His dealings with us according to our relation to Him, and because He cannot repent, or be other than He was and is, ’repents of the evil that He had said that He would do’ unto sinners when they repent of the evil that they have done against Him, inasmuch as He leaves His threatening unfulfilled, and ‘does it not.’

So we might almost say that the purpose of this book of Jonah is to teach the possibility and efficacy of repentance, and to show how the penitent man, heathen or Jew, ever finds in God changed dealings corresponding to his changed heart.  The widest charity, the humbling lesson for people brought up in the blaze of revelation, that dwellers in the twilight or in the darkness are dear to God and may be more susceptible of divine impressions than ourselves, the rebuke of all pluming ourselves on our privileges, the boundlessness of God’s mercy, are among the other lessons of this strange book; but none of them is more precious than its truly evangelic teaching of the blessedness of true penitence, whether exemplified in the renegade Prophet returning to his high mission, or the fierce Ninevites humbled and repentant, and finding mercy from the God of the whole earth.

* * * * *

MICAH

IS THE SPIRIT OF THE LORD STRAITENED?

     ’O thou that art named the house of Jacob, is the Spirit of the
     Lord straitened?  Are these His doings?’—­MICAH ii. 7.