Exegetical and Hermeneutical Commentary of Jonah 3:9
Who can tell [if] God will turn and repent, and turn away from his fierce anger, that we perish not?
9. Who can tell ] Comp. Joe 2:14, where the Hebrew is the same. Calvin well explains the doubtful form assumed by the king’s decree. “How can it be,” he asks, “that the king of Nineveh repented earnestly and unfeignedly, and yet spoke doubtfully of the grace of God?” I answer, that there is a kind of doubt which may be associated with faith; that, namely, which does not directly reject the promise of God, but which has other things as well in view. No doubt the king of Nineveh conceived the hope of deliverance, but in the mean time he was still perplexed in mind, both on account of the preaching of Jonah, and on account of his consciousness of his own sins The first obstacle (to his immediate certainty of forgiveness) was that dreadful preaching, Nineveh after forty days shall perish. Then again, the king, no doubt when he pondered his sins might well waver a little.”
God will turn ] Lit., the God, i. e. the One supreme God. See note on Jon 1:6, and comp. 1Ki 18:39. This acknowledgment by the Assyrians of Jehovah, the God of the Jews, as “the God” is all the more remarkable, because, as Kalisch points out (though he unhappily sees in the description of this chapter, not an historical fact, magnifying the grace of God and the efficacy of true repentance, but the “aspiration” of a later writer for “that time when ‘the Lord shall be One and His name One’ ”), it is contrary to all else we know of them. “The prophet Nahum declares distinctly, among other menaces pronounced against Nineveh, ‘Out of the house of thy gods will I cut off the graven image and the molten image’ (Jon 1:14; comp. Jon 3:4); the Books of Kings state by name the Eastern idols Nibhaz and Tartak, Nergal and Ashima, Adrammelech and Anammelech (2Ki 17:30-31); in the remarkable account of Sennacherib’s war against Hezekiah, the former, through the mouth of one of his chief officers, bitterly taunts the Hebrew king with his futile reliance on his national god, whose nature the Assyrian understands so little that, in his opinion, Hezekiah must have incurred Jahveh’s wrath, for having deprived him of all the heights and of all the altars except that solitary one in Jerusalem; and he places, in fact, Jahveh on the same level of power with the gods of Hamath and Arpad, or any Syrian idol (2Ki 18:22; 2Ki 18:30; 2Ki 18:33-34). And, on the other hand, all Assyrian monuments and records, whether of a date earlier or later than Jeroboam II., disclose the same vast pantheon which was the boast of king and people alike Asshur, ‘the great lord ruling supreme over all the gods,’ with his twelve greater and four thousand inferior deities presiding over all manifestations of nature and all complications of human life; for the Assyrians at all times saw their strength and their bulwark in the multitude of their gods, and considered that nation feeble and defenceless indeed, which enjoyed only the protection of a single divinity.”
Fuente: The Cambridge Bible for Schools and Colleges
Who can tell if God will turn and repent? – The Ninevites use the same form of words, which God suggested by Joel to Judah. Perhaps He would thereby indicate that He had Himself put it into their mouths. In uncertainty they repented, and obtained certain mercy . It is therefore left uncertain, that men, being doubtful of their salvation, may repent the more vehemently and the more draw down on themselves the mercy of God . Most certain are the promises of God, whereby He has promised pardon to the penitent. And yet the sinner may well be uncertain whether he have obtained that penitence which makes him the object of those promises, not a servile repentance for fear of punishment, but true contrition out of the love of God. And so by this uncertainty, while, with the fear of hell, there is mingled the fear of the loss of God, the fear of that loss, which in itself involves some love, is, by His grace, turned into a contrite love, as the terrified soul thinks Who He is, whom it had all but lost, whom, it knows not whether it may not lose. In the case of the Ninevites, the remission of the temporal and eternal punishment was bound up in one, since the only punishment which God had threatened was temporal, and if this was forgiven, that forgiveness was a token that His displeasure had ceased.
They know not the issue, yet they neglect not repentance. They are unacquainted with the method of the lovingkindness of God, and they are changed amid uncertainty. They had no other Ninevites to look to, who had repented and been saved. They had not read the prophets nor heard the patriarchs, nor benefited by counsel, nor partaken of instruction, nor had they persuaded themselves that they should altogether propitiate God by repentance. For the threat did not contain this. But they doubted and hesitated about this, and yet repented with all carefulness. What account then shall we give, when these, who had no good hopes held out to them as to the issue, gave evidence of such a change, and thou, who mayest be of good cheer as to Gods love for men, and hast many times received many pledges of His care, and hast heard the prophets and Apostles, and hast been instructed by the events themselves, strivest not to attain the same measure of virtue as they?
Great then was the virtue too of these people, but much greater the lovingkindness of God; and this you may see from the very greatness of the threat. For on this ground did He not add to the sentence, but if ye repent, I will spare, that, casting among them the sentence unconditioned, He might increase the fear, and, increasing the fear, might impel them the more speedily to repentance. That fear was the parent of salvation; the threat removed the peril; the sentence of overthrow stayed the overthrow. New and marvelous issue! The sentence threatening death was the parent of life. Contrary to secular judgment, the sentence lost its force, when passed. In secular courts, the passing of the sentence gives it validity. Contrariwise with God, the pronouncing of the sentence made it invalid. For had it not been pronounced, the sinners had not heard it: had they not heard it, they would not have repented, would not have averted the chastisement, would not have enjoyed that marvelous deliverance. They fled not the city, as we do now (from the earthquake), but, remaining, established it. It was a snare, and they made it a wall; a quicksand and precipice, and they made it a tower of safety.
Was Nineveh destroyed? Quite the contrary. It arose and became more glorious, and all this intervening time has not effaced its glory, and we all yet celebrate it and marvel at it, that thenceforth it has become a most safe harbor to all who sin, not allowing them to sink into despair, but calling all to repentance, both by what it did and by what it gained from the Providence of God, persuading us never to despair of our salvation, but living the best we can, and setting before us a good hope, to be of good cheer that the end will anyhow be good . What was Nineveh? They ate, they drank; they bought, they sold; they planted, they builded; they gave themselves up to perjuries, lies, drunkenness, enormities, corruptions. This was Nineveh. Look at Nineveh now. They mourn, they grieve, are saddened, in sackcloth and ashes, in fastings and prayers. Where is that Nineveh? It is overthrown.
Fuente: Albert Barnes’ Notes on the Bible
Jon 3:9
Who can tell if God will turn?
Peace has been proclaimed
During the Civil War in America some soldiers of the Southern Army deserted, and found themselves caught in a wood between their own regiment and the Northern lines. To go forward or backward equally meant death. So here they hid and starved, feeding on berries. Meanwhile the Southern Confederacy was broken up, and peace was made between North and South. One day an officer riding through found them and challenging them, heard their fears. You have nothing to fear, he said. Peace has been proclaimed. You can have all you want by going to the nearest village and asking for it. So it is between the race and God. Men want to know that in Christ God has reconciled the world unto Himself. (F. B. Meyer.)
Who can tell?
This was the forlorn hope of the Ninevites. The Book of Jonah should be exceedingly comfortable to those who are despairing because of the wickedness of their times. Is this, O God, Thy way? Wilt thou make Nineveh repent at the bidding of one man? So skilful is He that with the weakest instrument He can produce the mightiest workmanship.
I. The miserable plight in which the men of nineveh found themselves. They were like those in the days of Noah. They were rich and mighty above all people. Locked in security, they fell into abomin able sins. Their vices probably rivalled those of Sodom. Suddenly they were startled from their security, and convinced of their sin. Their miserable plight consisted in three discoveries–their great sin; the shortness of their time; the terrible character of their destruction.
II. The slender ground which the ninevites had for hope. In Jonahs message there was no proclamation of mercy made. It was the trumpet of the judge, but not the silver trump of jubilee. He was sent with a thundering commission, and he dealt it out in a thundering fashion. The kings answer was, Who can tell? There may be hope. Another thing that would cut off the hope of the Ninevites was, that they knew nothing of God except, it may be, some dreadful legends of His terrible acts. They lacked another encouragement that we have. They had never heard of the Cross. Jonahs preaching was very powerful, but there was no Christ in it.
III. The urging of Divine reasons why we should imitate the Ninevites in repentance. God, in order that you may know His mercy, has been pleased to preserve instances thereof, that so often as you look upon them you may be led to say, if such and such an one was saved, why may not I? If you are conscious of guilt, your only hope of deliverance lies in the mercy of God. While it will be a happy thing for thee to be saved, it will be a serious thing for God to save thee. God delighteth to save sinners, because this puts jewels in His crown. He is glorified in His justice, but not as He is in His mercy. (C. H. Spurgeon.)
The uncertain doom of kingdoms at particular times
A state of uncertainty, a suspense between hope and fear, about a matter of importance, is a very painful and anxious state. What can be more important, what more interesting, than our country! When the fate of our country is doubtful; when we can only ask with painful solicitude, What will be the end of these things? Every mind must be agitated with doubtful expectations. This was the state of Nineveh. What was the cause of its denunciation? Sin; national, epidemical sin, against an unknown God. They sinned against the light of nature, and that sufficed to bring down remediless destruction upon them. Before the fatal blow fell they had one warning more. We have the substance of Jonahs sermon. They understood him to plead for repentance. We have a very moving sight before us, a gay, magnificent city in mourning. The repentance does not wholly consist in ceremonies: they are sensible of the propriety and necessity of earnest prayer to God, and a reformation of life, as well as of afflicting themselves with fasting. The light of nature directed them to this as the only method of deliverance, if deliverance was possible. The case of such a people looks hopeful. Yet so sensible was the king of Nineveh of their demerit and of the insufficiency of their repentance to make atonement for their sins, that he is doubtful, after all, what would be the consequence. Who can tell, he says, whether God will turn and repent. Let us humble ourselves ever so low, we are not assured we shall escape. It is natural to a penitent, while he has a full view of all his sins, in all their aggravations, to question whether such sins can be forgiven by so holy a God. And Jonah was reserved on this point. National as well as personal repentance may come too late. When a nation is in such a state that no man can certainly determine what will be its doom, if there be any possible hope, it is only in the way of general humiliation, earnest prayer, and public reformation.
1. Sometimes a nation may be in such a situation that no man can tell what will be their doom; whether the threatened vengeance will fall upon them, or whether they shall escape.
2. The event of the present war will appear dismally doubtful if we consider some scriptural prophecies, particularly in Daniel and the Revelation.
3. The event of the present war, and the doom of our country and nation, will appear dreadfully uncertain if we consider our national guilt and impenitence. When a nation is in such a doubtful situation that no man can know its doom, if there be any hope, it is only in the way of repentance, reformation, and earnest prayer. This appears to be the only way of hope on two accounts.
(1) National sin has a direct tendency, in its own nature, to weaken and destroy a nation. Repentance, reformation, and prayer are the proper cures for this disease.
(2) This too is the only method to turn away the displeasure of God, and obtain His favour and protection. It is only to the penitent that promises of deliverance are made. National judgments are inflicted for national sins, and therefore reformation from national sins is the only hopeful way to escape them. (S. Davies, A. M.)
Gods promises and threatenings
There is a simple distinction between the promises of Scripture and its threatenings to which we should carefully attend. That distinction is, that the promises are recorded that they may be fulfilled, while the threatenings are written to prevent their fulfilment. We see the right influence of Jehovahs threatenings in the case of Nineveh of old. Only one thing could retard or prevent its ruin. That was repentance. Jonahs mission to Nineveh was really designed to prevent desolation. The threatening message was delivered. The heart of man was touched, sin was abandoned, and misery was, through grace, averted or postponed. Here we see the hopes and fears and agitations of the Ninevites. Who can tell? etc. They had something to encourage, but nothing to assure. They had the forty days of respite. That brought in conditions and hopes. We know that the gifts and calling of God are without repentance; but, in imparting revelation from the unchanging One, language is employed which is strictly applicable to man, in order that man may understand the truth imparted. Human feelings and affections are thus described to the Divinity, though He be, in fact, unaffected by them all. It is man that changes, not God; but the language employed can occasion no difficulty to any humble mind. (W. K. Tweedie.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 9. Who can tell if God will turn and repent] There is at least a peradventure for our salvation. God may turn towards us, change his purpose, and save us alive. While there is life there is hope; God has no pleasure in the death of sinners; he is gracious and compassionate. Himself has prescribed repentance; if we repent, and turn to him from our iniquities, who knows then whether God will not turn, &c.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Here is the ground of the Ninevites fasting and praying, there is a possibility that they may escape; there is fairly argued a probability, for why should the ruin beforehand be threatened, but to give warning so many days ere it come: unless it be to try us, whether we will fast, pray, repent, and amend? and though Jonah had no commission to promise them a deliverance, yet it is very like he acquainted them with the merciful and gracious nature of his God. This speech of theirs see Joe 2:14; 2Sa 12:22 includes both faith and doubt, yet faith prevailing to the use of means.
Who can tell if God will turn and repent? if we return by repentance, to which God would now call us by this minatory admonition, he may perhaps return to us in mercy, and by the event show it was not an irrevocable sentence passed against us.
And turn away from his fierce anger; forbear to execute that terrible menace of overthrowing us in his just and hot displeasure against. our sins: this explains that which he had called repenting before, which being here, as elsewhere it is, attributed to God after the manner of mans speaking, must be interpreted as becometh his immutability and majesty.
That we perish not; suddenly, exemplarily, temporally, and eternally, all which impenitent sinners deserve, Ninevites were in danger of, and the provoked justice of God would have brought upon them if they had not repented.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. Who can tell(Compare Joe2:14). Their acting on a vague possibility of God’s mercy,without any special ground of encouragement, is the more remarkableinstance of faith, as they had to break through long-rootedprejudices in giving up idols to seek Jehovah at all. The only groundwhich their ready faith rested on, was the fact of God sending one towarn them, instead of destroying them at once; this suggested thethought of a possibility of pardon. Hence they are cited by Christ asabout to condemn in the judgment those who, with much greater lightand privileges, yet repent not (Mt12:41).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Who can tell,…. The Septuagint and Arabic versions prefix to this the word “saying”, and take them to be, not the words of the king, but of the Ninevites; though very wrongly: or “who is he that knows”; which some connect with the next word, “he will return”: that is, that knows the ways of repentance, he will return, as Kimchi and Ben Melech; or that knows that he has sinned, as Aben Ezra: or that knows the transgressions he is guilty of, will return, as Jarchi; and so the Targum,
“whosoever knows that sins are in his hands, he will return, or let him return, from them:”
but they are the words of the king, with respect to God, encouraging his subjects to the above things, from the consideration of the probability, or at least possibility, of God’s being merciful to them:
[if] God will turn and repent, and turn away from his fierce wrath,
that we perish not? he speaks here not as nor as absolutely doubting, but as between hope and fear: for, by the light of nature, it is not certain that God will pardon men upon repentance; it is only probable or possible he may; neither the light of nature nor the law of Moses connect repentance and remission of sins, it is the Gospel does this; and it is only by the Gospel revelation that any can be assured that God will forgive, even penitent sinners; however, this Heathen prince encourages his subjects not to despair of, but to hope for, the mercy of God, though they could not be sure of it; and it may be observed, that he does not put their hope of not perishing, or of salvation, upon their fasting, praying, and reformation, but upon the will, mercy, and goodness of God.
Fuente: John Gill’s Exposition of the Entire Bible
The mind and design of the king are here more distinctly stated, — that he thus endeavored to reconcile himself and the people to God. Some give a rendering somewhat different, “He who knows will turn and be led by penitence,” etc.; they read not interrogatively; but this rendering cannot stand. There is in the meaning of the Prophet nothing ambiguous, for he introduces the king here as expressing a doubt, Who knows whether God will be reconciled to us? We hence see that the king was not overwhelmed with despair for he still thought of a remedy; and this is the purport of the verse.
But this may seem contrary to the nature of faith; and then if it be opposed to faith, it follows that it must be inconsistent with repentance; for faith and repentance are connected together, as we have observed in other places; as no one can willingly submit to God, except he has previously known his goodness, and entertained a hope of salvation; for he who is touched only with fear avoids God’s presence; and then despair prevails, and perverseness follows. How then was it that the king of Nineveh had seriously and undissemblingly repented, while yet he spoke doubtfully of the favor of God? To this I answer, that it was a measure of doubt, which was yet connected with faith, even that which does not directly reject the promise of God, but has other hindrances: as for instance, when any ones cast down with fear, afterwards receives courage from the hope of pardon and salvation set before him, he is not yet immediately freed from all fear; for as long as he looks on his sins, and is entangled by various thoughts, he vacillates, he fluctuates. There is, therefore, no doubt but that the king of Nineveh entertained hope of deliverance; but at the same time his mind was perplexed, both on account of the sermon of Jonah and on account of the consciousness of his own sins: there were then two obstacles, which deprived the king’s mind of certainty, or at least prevented him from apprehending immediately the mercy of God, and from perceiving with a calm mind that God would be gracious to him. The first obstacle was the awful message, — that Nineveh would be destroyed in forty days. For though Jonah, as we have said, might have added something more, yet the denunciation was distinct and express, and tended to cast down the minds of all. The king then had to struggle, in order to overcome this obstacle, and to resist this declaration of Jonah as far as it was found to be without any comfort. And then the king, while considering his own sins, could not but vacillate for some time. But yet we see that he strove to emerge, though he had these obstacles before his eyes, for he says, Who knows whether God will turn from the fury of his wrath, and repent? We hence see that the king was in a hard struggle; for though Jonah seemed to have closed the door and to shut out the king from any hope of deliverance, and though his own conscience held him fast bound, he yet perseveres and encourages himself; in short, he aspires to the hope of pardon.
And it must be further noticed, that this form of expression expresses a difficulty rather than a mistrust. The king then here asks, as it were doubtingly, Who knows whether God will turn? for it was a difficult thing to be believed, that God, after a long forbearance, would spare the wicked city. Hence the king expresses it as a difficulty; and such an interrogation was no proof of the absence of faith. A similar expression is found in Joel, “Who knows,” etc.? We then stated several things in explaining that passage: but it is enough here briefly to state, that the king here does not betray a mistrust, but sets forth a difficulty. And it was an evidence of humility that he acknowledged himself and his people to be sunk as it were, in the lowest hell, and yet ceased not to entertain some hope: for it is a strong proof of hope, when we still entertain it, though this be contrary to the whole order of nature, and wholly inconsistent with human reason. We now then see the meaning of the words. Of the repentance of God we shall speak hereafter, either to-morrow or the day after.
Lest we perish, he says. We see how a heathen king thought of redeeming himself from destruction’ it was by having God pacified. As soon then as any danger threatens us, let us bear this in mind, that no deliverance can be found except the Lord receives us into favor; such was the conviction of the king of Nineveh, for he concluded that all things would be well as soon as God should be propitious. We hence see how much this new and untrained disciple had improved; for he understood that men cannot escape miseries until God be pacified towards them, and that when men return into favor with him, though they ought to have perished a hundred times before, they yet shall be delivered and made safe; for the grace or the favor of God is the fountain of life and salvation, and of all blessings. It afterwards follows —
Fuente: Calvin’s Complete Commentary
“Who knows whether God will not turn and repent, and turn away from his fierce anger, that we perish not?”
The hope then was that God (Elohim) would also ‘turn and repent’ in His attitude towards them, in other words would view them in a totally different way because of their change of heart. Note the emphasis all the way through on ‘God’ rather than ‘YHWH’. There is no thought that they had come to a full knowledge of YHWH. Only that they had been faced with the reality of the living God, and had therefore been given the opportunity to seek further into the truth. Sadly most probably later slipped back into a state of contentment with their idols. But it was real while it lasted.
Fuente: Commentary Series on the Bible by Peter Pett
Jon 3:9. And repent And revoke his sentence. Houbigant. And so in the next verse, God revoked his sentence, and brought not upon them the evil which he was about to do unto them. See the note on Gen 6:6.
REFLECTIONS.1st, No more disobedient to the heavenly vision, we now find Jonah ready to go; and God, though he might justly have dismissed him from his service, employs him again.
1. God sends him the second time to Nineveh, commanding him to preach what he had before ordered him; and herein he gave him a fresh token of his reconciliation and regard, and put him once more on the proof of his fidelity.
2. Jonah instantly proceeds on his journey, no longer deterred by any considerations: his afflictions had effectually wrought upon him, and his ready obedience shewed the truth of his repentance. Boldly, therefore, he delivered his message, going into the streets of that vast city, (which, by historians, is said to have been at least sixty miles in compass,) crying aloud, as God’s herald, Yet forty days, and Nineveh shall be overthrown, by some immediate stroke of divine vengeance; and most probably he informed them, that their sins were the cause of this terrible judgment denounced against them: the time is short, yet it is infinite mercy that they have this space allotted them to repent: one day’s journey he advanced with this awful warning, and waited the returning day to proceed farther through the city. Note; (1.) God’s servants must apply themselves to his work according to his word, however dangerous or difficult the service may appear. (2.) God’s messages to his prophets cannot alter; the impenitent sinner must perish, but those who return to him shall find mercy. (3.) They who carry God’s warnings to a careless world must cry aloud, and, by their earnestness, shew how deeply they are affected with the dangers that they foretel. (4.) Great and wicked cities have need to tremble; an offended God can at his pleasure instantly swallow them up, or devour them as Sodom with fire from heaven. (5.) What sinner would not tremble, if assured that forty days should bring him to the grave? and yet he sits unconcerned, though uncertain whether so many hours or minutes are allotted him.
2nd, One day’s preaching effectually wrought upon the Ninevites, and rendered it unnecessary for the prophet to proceed any farther. Astonishing to tell! they repented at the preaching of Jonah; whilst Israel, under so many prophets, so long rising up and speaking to them, repented not. Therefore shall these Ninevites rise up in the judgment, and condemn them with all others, who, enjoying richer means of grace, continue hardened and impenitent under them.
1. They believed God. Such divine power accompanied the prophet’s word, that conviction seized their consciences; and they instantly began to consider how they might avert their impending doom, and obtain mercy with this offended God. Note; It is a blessed symptom for good, when the sinner attends to God’s word, and receives it as true, bowing in deep conviction under the charge laid against him.
2. A general fast is immediately proclaimed and observed. Tidings of this dreadful sentence were quickly carried to the palace; and, far from representing the prophet as a madman, or disturber of the peace, the nobles and people received him as an ambassador from God, and reported his message with great solemnity to their king; whereupon he rose from his throne, deeply affected with the prophet’s word; and, laying aside the ensigns of royalty, covered himself with sackcloth, and sat in ashes; a noble example for his people’s imitation, and a becoming expression of his own unfeigned humiliation. And all the people at his command, from the greatest to the least, copied after their royal master, and lay in sackcloth, deprecating that vengeance which all had provoked, and which was ready to consume them together. According to the decree of the king and his nobles, a fast is kept most strict and solemn; nor man nor beast may taste ought, not so much as water; but, covered with sackcloth, they are enjoined to cry mightily to God; even the beasts for lack of food would lift up their inarticulate voices: and men, women, and children, must unite in their prayers for mercy, if yet mercy might be found. Nor are they merely to make profession of penitence, but must instantly amend their lives; without which their prayers would be but hypocrisy; let them turn every one from his evil way, whatever his peculiar sin has been, and especially from the violence that is in their hands, fraud and oppression being their reigning iniquities. And when this is done, Who can tell if God will turn and repent, and turn away from his fierce anger, that we perish not? The wrath was great, their provocations aggravated, their judgment just; but God is not inexorable; there is yet hope; and that encourages and hastens their repentance. Note; (1.) The higher our station is, the more exemplary should be our conduct. (2.) The way not to break under the sword of God’s judgments, is to bow under the rod of his admonitions. (3.) Fervent prayer is mightily effectual; as long as a sinner is stirred up to cry to God, there is yet hope. (4.) In times of national distress, all must unite to deprecate the wrath which is threatened. (5.) They who fast for sin, must turn from the practice and love of it; else the mere afflicting of the body availeth not. (6.) The great encouragement to the sinner to turn to God is, that there is not only a peradventure of mercy to the truly penitent, but an assurance of it confirmed by the unchangeable oath of the God who cannot lie.
3. God saw their works, and heard their prayers; he observed their faith in his word, and the change wrought among them; he compassionated their distress, he reversed his threatenings, and extended to them the mercy which they so earnestly besought. He delighteth not in the death of any sinner; it is only by their own wilful impenitence that they bring down his wrath upon them.
Fuente: Commentary on the Holy Bible by Thomas Coke
Jon 3:9 Who can tell [if] God will turn and repent, and turn away from his fierce anger, that we perish not?
Ver. 9. Who can tell if God will turn and repent ] This is the speech of one that doubteth and yet despaireth not, like that of David praying for his sick child, “Who can tell whether God will be gracious to me, that the child may live?” 2Sa 12:22 . We are staggering, saith Saint Paul, but not wholly sticking, 2Co 4:8 . They that go down to the pit (of despair, as well as of the grave, Isa 38:18 ) cannot hope for thy truth, but are hurried headlong into hell, as the Gergesites’ swine were into the sea. The prophet Jonah was peremptory, that by such a day Nineveh should be destroyed. These men, therefore, had good reason to doubt, if not the pardon of their sins, yet the saving of their city. All their hope is, that this that Jonah denounced was not God’s absolute decree, but only his threatening, and that conditionally too, viz. except they repented. This, if they could do, and heartily, they knew not but that mercy might be yet obtained. Keep hope in heart, or the work will go on heavily, Psa 43:5 . Hope is the daughter of Faith; but such as is a staff to her aged mother. See Trapp on “ Joe 2:14 “ Of God’s repenting I have spoken elsewhere.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Who can tell . . ? Compare “Who knoweth . . . ? 2Sa 12:22. Joe 2:14. Jonah, for one, thought Jehovah might to so. Hence his reluctance to give Nineveh the opportunity to repent.
if = [but that).
Fuente: Companion Bible Notes, Appendices and Graphics
repent
(See Scofield “Zec 8:14”)
Fuente: Scofield Reference Bible Notes
Jon 1:6, 2Sa 12:22, Psa 106:45, Joe 2:13, Joe 2:14, Amo 5:15, Luk 15:18-20
Reciprocal: Gen 32:20 – peradventure Exo 32:12 – repent Exo 32:30 – peradventure Num 25:4 – that the fierce Jdg 10:15 – do thou 2Sa 12:16 – besought 2Ki 7:4 – if they save us 1Ch 21:13 – great Psa 90:13 – let it Jer 18:8 – I will Jer 20:16 – repented Jer 26:13 – repent Lam 3:29 – if Dan 4:27 – if it Zep 2:3 – it may Act 8:22 – if
Fuente: The Treasury of Scripture Knowledge
Jon 3:9. See the comments on verse 4 for the explanation of this.
Fuente: Combined Bible Commentary
3:9 {g} Who can tell [if] God will turn and repent, and turn away from his fierce anger, that we perish not?
(g) For partly from the threatening of the prophet, and partly from his own conscience, he doubted whether God would show them mercy.
Fuente: Geneva Bible Notes
The Ninevites lived in the ancient Near East that viewed all of life as under the sovereign control of divine authority, the gods. [Note: Keil, 1:107.] Even though they were polytheists and pagans they believed in a god of justice who demanded justice of humankind. They also believed that their actions affected their god’s actions. This worldview is essentially correct as far as it goes. We should probably not understand their repentance as issuing in conversion to Jewish monotheism. It seems unlikely that all the Ninevites became Gentile proselytes to Judaism (cf. Jon 1:16).
"The Ninevites then assumed that one of their gods-it is ultimately immaterial which one they may have thought it to be, or if they found it necessary to make such an identification-was planning to compound their recent troubles by bringing disaster to the city." [Note: Stuart, p. 494.]
God turning and relenting (Heb. niham) would result from His compassion, which the Ninevites counted on when they repented.
"Though generalities must always be used with caution, we may say that never again has the world seen anything quite like the result of Jonah’s preaching in Nineveh." [Note: Gaebelein, p. 95.]
It is amazing that God brought the whole city to faith and repentance through the preaching of a man who did not love the people to whom he preached. Ultimately salvation is of the Lord (Jon 2:9). It is not dependent on the attitudes and actions of His servants, though our attitudes and actions affect our condition as we carry out the will of God.
"The book is a challenge to all to hear God’s appeal to be like the sailors and the Ninevites in their submissiveness to Yahweh." [Note: Allen, p. 189. Cf. 1:6, 14.]