And God saw their works, that they turned from their evil way; and God repented of the evil, that he had said that he would do unto them; and he did it not.
Nineveh's repentance produces divine response: "And God saw their works, that they turned from their evil way; and God repented of the evil, that he had said that he would do unto them; and he did it not." The Hebrew vayyar ha'Elohim et-ma'aseihem ki-shavu middarekam hara'ah vayyinachem ha'Elohim al-hara'ah asher-dibber la'asot-lahem velo asah (וַיַּרְא הָאֱלֹהִים אֶת־מַעֲשֵׂיהֶם כִּי־שָׁבוּ מִדַּרְכָּם הָרָעָה וַיִּנָּחֶם הָאֱלֹהִים עַל־הָרָעָה אֲשֶׁר־דִּבֶּר לַעֲשׂוֹת־לָהֶם וְלֹא עָשָׂה) raises theological questions about God's immutability.
"God saw their works" (vayyar ha'Elohim et-ma'aseihem) indicates God observed genuine repentance. "That they turned from their evil way" (ki-shavu middarekam hara'ah) uses shuv (שׁוּב), the primary Hebrew word for repentance—turning around, changing direction. Their repentance wasn't mere words but demonstrated by actions (fasting, sackcloth, crying mightily to God, turning from violence—3:5-8).
"God repented" (vayyinachem ha'Elohim) uses nacham (נָחַם), meaning to relent, change course, or have compassion. This doesn't contradict God's immutability (Malachi 3:6, James 1:17). Rather, it's anthropomorphic language describing how God's unchanging character responds to changing human conditions. God's character is: "If that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them" (Jeremiah 18:8). God doesn't change arbitrarily; He responds consistently to repentance or rebellion.
"He did it not" (velo asah)—God didn't destroy Nineveh. This demonstrates that prophecies of judgment are often conditional warnings, not inevitable fate. God delights in mercy, not judgment (Ezekiel 33:11). This infuriates Jonah (4:1-2), exposing his hard heart, but reveals God's gracious character.
Historical Context
Jonah son of Amittai prophesied during the reign of Jeroboam II of Israel (2 Kings 14:25), around 780-760 BC. God commanded him to preach repentance to Nineveh, the capital of Assyria—the brutal empire that would later destroy Israel (722 BC). Assyrian kings were notorious for extreme cruelty, boasting in their inscriptions about impalement, flaying, and mass deportations. For an Israelite prophet, preaching salvation to Assyria was like asking a Holocaust survivor to evangelize Nazi Germany. Jonah's flight to Tarshish (opposite direction) reveals both ethnic prejudice and theological confusion about God's mercy extending to pagan nations. When Nineveh repented and God relented, Jonah became angry, preferring their destruction. The book concludes with God's gentle rebuke, revealing His compassion for all people.
The book of Jonah stands as a rebuke to narrow nationalism and an anticipation of the gospel's universal scope. Jesus referenced Jonah's three days in the fish as a sign of His death and resurrection, while condemning His generation for not repenting like Nineveh did (Matthew 12:39-41). The early church struggled with the same prejudice Jonah displayed when Gentiles began believing in Christ.
Questions for Reflection
How does Jonah 3:10 deepen your understanding of God's character, particularly His holiness, justice, and mercy?
What specific attitudes, thought patterns, or behaviors does this verse call you to examine and change in light of the gospel?
How does this passage point forward to Christ and His redemptive work, and how should that shape your worship and obedience?
Related Resources
Explore related topics, people, and study resources to deepen your understanding of this passage.
Analysis & Commentary
Nineveh's repentance produces divine response: "And God saw their works, that they turned from their evil way; and God repented of the evil, that he had said that he would do unto them; and he did it not." The Hebrew vayyar ha'Elohim et-ma'aseihem ki-shavu middarekam hara'ah vayyinachem ha'Elohim al-hara'ah asher-dibber la'asot-lahem velo asah (וַיַּרְא הָאֱלֹהִים אֶת־מַעֲשֵׂיהֶם כִּי־שָׁבוּ מִדַּרְכָּם הָרָעָה וַיִּנָּחֶם הָאֱלֹהִים עַל־הָרָעָה אֲשֶׁר־דִּבֶּר לַעֲשׂוֹת־לָהֶם וְלֹא עָשָׂה) raises theological questions about God's immutability.
"God saw their works" (vayyar ha'Elohim et-ma'aseihem) indicates God observed genuine repentance. "That they turned from their evil way" (ki-shavu middarekam hara'ah) uses shuv (שׁוּב), the primary Hebrew word for repentance—turning around, changing direction. Their repentance wasn't mere words but demonstrated by actions (fasting, sackcloth, crying mightily to God, turning from violence—3:5-8).
"God repented" (vayyinachem ha'Elohim) uses nacham (נָחַם), meaning to relent, change course, or have compassion. This doesn't contradict God's immutability (Malachi 3:6, James 1:17). Rather, it's anthropomorphic language describing how God's unchanging character responds to changing human conditions. God's character is: "If that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them" (Jeremiah 18:8). God doesn't change arbitrarily; He responds consistently to repentance or rebellion.
"He did it not" (velo asah)—God didn't destroy Nineveh. This demonstrates that prophecies of judgment are often conditional warnings, not inevitable fate. God delights in mercy, not judgment (Ezekiel 33:11). This infuriates Jonah (4:1-2), exposing his hard heart, but reveals God's gracious character.