The Prophet Jonah (12): God's Repentance Concerning Nineveh (Jonah 3:10) by Rev. Angus Stewart
I. What It Does Not Mean
II. What It Does Mean
III. What It Means for Us
What does it mean that God repented concerning Nineveh? Does or can God repent literally? What modern heretical position and movement says that He does? What are anthropomorphisms and anthropopathisms? What do God's immutability, independence, eternity and wisdom indicate about His repentance? What does Jehovah's eternal decree indicate about His repentance? Are there any Scriptures that expressly deny that God repents? Why cannot He literally repent, according to these texts? What do Christians learn from all this?
Rev. Carl Haak on Jonah 3: "Why did not God bring judgment? Was it because they repented? Now the answer is this: The judgment of God's people in Nineveh was diverted from their own head because it was inflicted on the Christ. Hear me carefully! Repentance does not atone for our sins. Repentance does not erase our sins from the sight of God. Repentance does not pay for our sin and avoid the judgment. The blood of Jesus Christ alone erases sin and pays for our judgment. Repentance is the gift of God in Jesus Christ worked in the hearts of those whom God has chosen in Christ and redeemed in the blood of His Son and to whom He has given His Spirit. God did not pour His judgment upon us, upon His children, a judgment that would have made us perish. But God did cast that judgment upon His own Son. The Word of God, Romans 8, 'He spared not his own Son, but delivered him up for us all.' He was delivered for our offenses. He was crucified for our transgressions."
John Calvin on Divine Repentance (Institutes of the Christian Religion 1.17.12):
"On the Providence of God, in so far as conducive to the solid instruction and consolation of believers (for, as to satisfying the curiosity of foolish men, it is a thing which cannot be done, and ought not to be attempted), enough would have been said, did not a few passages remain which seem to insinuate, contrary to the view which we have expounded, that the counsel of God is not firm and stable, but varies with the changes of sublunary affairs. First, in reference to the Providence of God, it is said that he repented of having made man (Gen. 6:6), and of having raised Saul to the kingdom (I Sam. 15:11), and that he will repent of the evil which he had resolved to inflict on his people as soon as he shall have perceived some amendment in them (Jer. 18:8). Secondly, his decrees are sometimes said to be annulled. He had by Jonah proclaimed to the Ninevites, 'Yet forty days and Nineveh shall be overthrown,' but, immediately on their repentance, he inclined to a more merciful sentence (Jonah 3:4-10). After he had, by the mouth of Isaiah, given Hezekiah intimation of his death, he was moved by his tears and prayers to defer it (Isa. 38:15; II Kings 20:15). Hence many argue that God has not fixed human affairs by an eternal decree, but according to the merits of each individual, and as he deems right and just, disposes of each single year, and day, and hour. As to repentance, we must hold that it can no more exist in God than ignorance, or error, or impotence. If no man knowingly or willingly reduces himself to the necessity of repentance, we cannot attribute repentance to God without saying either that he knows not what is to happen, or that he cannot evade it, or that he rushes precipitately and inconsiderately into a resolution, and then forthwith regrets it. But so far is this from the meaning of the Holy Spirit, that in the very mention of repentance he declares that God is not influenced by any feeling of regret, that he is not a man that he should repent. And it is to be observed, that, in the same chapter, both things are so conjoined, that a comparison of the passages admirably removes the appearance of contradiction. When it is said that God repented of having made Saul king, the term change is used figuratively. Shortly after, it is added, 'The Strength of Israel will not lie nor repent; for he is not a man, that he should repent' (I Sam. 15:29). In these words, his immutability is plainly asserted without figure. Wherefore it is certain that, in administering human affairs, the ordination of God is perpetual and superior to every thing like repentance. That there might be no doubt of his constancy, even his enemies are forced to bear testimony to it. For, Balaam, even against his will, behaved to break forth into this exclamation, 'God is not a man, that he should lie; neither the son of man, that he should repent: has he said, and shall he not do it? or has he spoken, and shall he not make it good?' (Num. 23:19)."