Preacher of Doom and the Merciful God

Introduction

When reading, there’s some similarity in chapter 3 and chapter 1. These words seem familiar to us.

BUT the Jonah in chap. 3 is somewhat different from the person found in chap. 1.

If we read the Book of Jonah in one sitting, these words will be familiar, for 3:1–2 is strikingly similar to 1:1–2. In a sense Jonah was back to where he began. However, the Jonah in chap. 3 is somewhat different from the person found in chap. 1. Much had happened, and many lessons were learned, but the process of discipleship obviously was not yet complete. The text simply points out that God spoke to Jonah again. There is no mention of reproach for the prophet’s former disobedience. The Lord simply repeated his command. While Jonah had taken quite a detour since the first command, God’s will remained steadfast.

Alot has happened. Many lessons were learned, but the process of discipleship obviously was not yet complete. The text simply points out that God spoke to Jonah again. There is no mention of reproach for the prophet’s former disobedience. The God simply repeated his command. While Jonah had taken quite a detour since the first command, God’s will remained steadfast. This text, more than anything else, points to God’s sovereignty and his insistence upon the accomplishment of his will. As J. Baldwin has written, “He will not be frustrated by the effrontery of a prophet, nor has he allowed the prophet to wander indefinitely off course.”

WhAlthough God’s word came to Jonah a second time, demonstrating his forbearance and mercy, examples in Scripture show that not everyone has a second chance to do what God has commanded (cf. ; ; ). However, this text should bring thanksgiving to the heart of every believer who has been given another opportunity to do what God requires. This text, more than anything else, points to God’s sovereignty and his insistence upon the accomplishment of his will. As J. Baldwin has written, “He will not be frustrated by the effrontery of a prophet, nor has he allowed the prophet to wander indefinitely off course.”

The Grace of God Vs. 1- 5

The Grace of God Vs. 1- 5

Jonah 3:1–5 ESV

Then the word of the Lord came to Jonah the second time, saying, “Arise, go to Nineveh, that great city, and call out against it the message that I tell you.” So Jonah arose and went to Nineveh, according to the word of the Lord. Now Nineveh was an exceedingly great city, three days’ journey in breadth. Jonah began to go into the city, going a day’s journey. And he called out, “Yet forty days, and Nineveh shall be overthrown!” And the people of Nineveh believed God. They called for a fast and put on sackcloth, from the greatest of them to the least of them.

Vs. 1 Then the word of the Lord came to Jonah the second time Alright Jonah, lets try this again.

Vs. 1 Then the word of the Lord came to Jonah the second time Alright Jonah, lets try this again.

God goal is to show himself to Nineveh and Jonah.

Vs. 2 “Arise, go to Nineveh, that great city, and call out against it the message that I tell you.”

Same message God calls Jonah to do back in verse 1, God tells him to go again and do it.

He gets up and travesl about 500 miles to this city, taking about a month to do ti.

It’s like everything is back to square one (vs 1:1-2). There’s familiarity here. At the beginning of this story, Jonah rebels against God and instead of preaching to Ninevah, runs int he opposite direction. God disciplines Jonah and then mercifully deliveres him. God goes a further step by showing so much grace and mercy that he gives Jonah a second chance to bring his message to Nineveh.

that great city ”Journey” means it would take 3 days to see all of the stuff there.

Illustration: Seeing all of Disney. Nineveh was huge. Which means a ton of people who were all important to God; many lives were at stake.

But this “great city” also means that there are a lot of people. God has a heart for those people. We see it in 4:11

Jonah 4:11 ESV

And should not I pity Nineveh, that great city, in which there are more than 120,000 persons who do not know their right hand from their left, and also much cattle?”

Nineveh has more than 120,000 people in it! People made in my image! And they are utterly lost, with no idea of what is right and wrong; they are like little children who cannot even tell the difference between their right hand and their left. God sends Jonah

Again, the God we see in the Old Testament is the same God we see in the New Testament. You can’t unhitch the Old Testament from the New Testament, they both show a God that in his wrath, he remembers his mercy because he is a God who is compassionate and gracious.

Vs. 3 So Jonah arose and went to Nineveh, according to the word of the Lord. So unlike the first time, Jonah actually moves in obedience.

So what we thought should have happened, actually is happening.

God’s second chance also meant that God was going to get his way with his servant. Jonah’s deliverance through the belly of the great fish was not a way out of God’s calling on his life. God still called Jonah to preach in Nineveh, so Jonah’s restoration to God’s presence included the restoration of his calling to serve.

Phillips, R. D. (2010). Jonah & Micah. (R. D. Phillips, P. G. Ryken, & I. M. Duguid, Eds.) (p. 94). Phillipsburg, NJ: P&R Publishing.

Think about how much grace is being shown here: Not only did God forgive Jonah and restore him to his favour, but also restored him to his office before him.

Vs. 4 “Yet forty days, and Nineveh shall be overthrown!” I must say that this gives me hope has a preacher. Probably the worse sermon on record, yet what do we see in a bit.

God gives Nineveh a lot of time to listen to the message and to turn from their evil. If they didn’t turn away, God would overthrow the city, basically annihilate it, like Sodom and Gomorrah. The Ninevites have been warned: the Lord is about to bring his justice to bear against them.

So, you have been warned to. The Bible says that we have all sinned and fallen short of the glory of God. That we have all, like sheep have gone astray. That no, not one of us is innocent. So he says to you, and to me, repent. Turn away from your sin, believe the saving work of Jesus Christ and what he did for you and for me on the cross.

The message of God has two outcomes, it either hardens ones heart or it softens. The outcome of God’s word softening their heart is what we see with the Ninevehites.

Vs. 5 And he people of Nineveh believed God.

Proper response to belief is action, they repented. They called for a fast and put on sackcloth, from the greatest of them to the least of them.

But hold on, they repented, but Jonah’s message clearly didn’t talk about repenting. When a prophet declared that judgment was coming because of evil, it was to be understood that the judgment would take place if repentance did not. God makes this really clear in Jeremiah: “If at any time I declare concerning a nation or a kingdom, that I will pluck up and break down and destroy it, and if that nation, concerning which I have spoken, turns from its evil, I will relent of the disaster that I intended to do to it” (). The prophet’s warning is an invitation to repent.

The Ninevites take this warning and invitation fully to heart

Sklar, J. (2018). Jonah. In I. M. Duguid, J. M. Hamilton Jr., & J. Sklar (Eds.), Daniel–Malachi (Vol. VII, p. 413). Wheaton, IL: Crossway.

Transition: God uses the proclamation of his Word to show his mercy and call people to himself.

BI: God uses the proclaimation of his Word to show his mercy and call people to himself.

BI: In God’s wrath, he remembers mercy because he is a God who is compassionate and gracious.

Gospel Move: You say, God is wrathful? And I say yes. Because why is God going to judge Nineveh? Because of their evil deeds. What are evil deeds? They have broken God’s commands. Who here is guiltless then of that? Which one of us hasn’t done what is evil before God who is holy?

BUT, when we believe the good new of Jesus Christ, the Gospel, that Christ died for our sins and rose again, we rest in the God who is compassionate and gracious who made it possible for us to be made right before God.

The Cross shows how God feels about sin as he pours out his wrath on his son. Wrath that we were suppose to get, because it was our sin. But God being rich in mercy takes the place for our sin by dieting for our sin

The Grace of Repentence vs. 6-10

Nineveh responds to God’s warning with humble repentance.

Vs 6 The word reached the king of Nineveh Wasn’t just the public that were repenting. The news of the people’s repentence reached the ears of the king and he responds to the message the Jonah give.

Jonah 3:6–10 ESV

The word reached the king of Nineveh, and he arose from his throne, removed his robe, covered himself with sackcloth, and sat in ashes. And he issued a proclamation and published through Nineveh, “By the decree of the king and his nobles: Let neither man nor beast, herd nor flock, taste anything. Let them not feed or drink water, but let man and beast be covered with sackcloth, and let them call out mightily to God. Let everyone turn from his evil way and from the violence that is in his hands. Who knows? God may turn and relent and turn from his fierce anger, so that we may not perish.” When God saw what they did, how they turned from their evil way, God relented of the disaster that he had said he would do to them, and he did not do it.

Vs 6 The word reached the king of Nineveh Wasn’t just the public that were repenting. The news of the people’s repentence reached the ears of the king and he responds to the message the Jonah give.

Do you see the response to God’s warning? The Mightiest person in the kingdom humbles himself by stepping down from his thrown, removing his royal robes, covers himself with sackcloth (that stuff you wrap your trees in in the winter) and sat in ashes. In the span of one verse, he has gone form supreme authority to utter humility.

He arose from his thrown,

removed his robe,

covered himself with sackcloth,

and sat in ashes.

There is no room for pride when we are,faced with the reality of our sin. Our response is brokennes.

Vs. 7 And he issues a proclamation and published through Nineveh

It’s interesting to look at the actions of these people, the king, and the kings proclamation: The king realizes that outward signs of repentance - like fasting or sackcloth or prayer - are useless if not accompanied by a change life.

He says that right in the text: Let everyone turn from his evil way and from the violence that is in his hands. The language here is joining the general and the specific, the individual and the corporate sin. Anything and everything condemned by law and conscience is included under “evil ways.” It’s showing an individual responsibility.

The phrase “their violence” is literally “from the violence which is in their hands.” It indicates a more specific confession and at the same time a corporate responsibility. Archaeology is unanimous in substantiating the cruelty of the Ninevites. One writer said, “The Assyrian records are nothing but a dry register of military campaigns, spoliations, and cruelties.”61 The term “violence,” the arbitrary infringement of human rights, is a term often used by the prophets (cf. ; ; ; ). It seems to suggest moral misbehavior and aggressive violence toward other nations. Assyria, and therefore Nineveh, was especially guilty of such violence. The wickedness identified by God in 1:2 now becomes a point of self-awareness on the part of the Ninevites. They were urged by the king to change their ways.

The New American Commentary: Amos, Obadiah, Jonah (3) The Response of the King (3:6–9)

The phrase “their violence” is literally “from the violence which is in their hands.” It indicates a more specific confession and at the same time a corporate responsibility. Archaeology is unanimous in substantiating the cruelty of the Ninevites. One writer said, “The Assyrian records are nothing but a dry register of military campaigns, spoliations, and cruelties.”61 The term “violence,” the arbitrary infringement of human rights, is a term often used by the prophets (cf. Isa 59:6; Ezek 7:23; Hos 12:1; Amos 3:10). It seems to suggest moral misbehavior and aggressive violence toward other nations. Assyria, and therefore Nineveh, was especially guilty of such violence. The wickedness identified by God in 1:2 now becomes a point of self-awareness on the part of the Ninevites. They were urged by the king to change their ways.

Smith, B. K., & Page, F. S. (1995). Amos, Obadiah, Jonah (Vol. 19B, p. 267). Nashville: Broadman & Holman Publishers.

Vs. 9 Who knows? God may turn and relent. They don’t even know if their repentance will change anything., but he hopes that Jonah’s God will see it and relent form bringing his justice and wrath on them.

These words of the king echo those of the ship’s captain in 1:6 (see Introduction: “Structure,” p. 219). The concluding expressions of hope are identical in Hebrew, literally, “that we may not perish”; the opening words, “perhaps” in 1:6 and “who knows?” in 3:9, are equivalent in meaning; and the divine response both men desired was essentially the same. The captain was hoping that they wouldn’t die if Jonah’s God should “take notice”; the king was hoping for The disastor to be diverted should he “relent.” In both cases these pagans recognized that, as Jonah declared in 2:9, “salvation comes from the Lord.” It is in God’s hands whether sinners should perish or be delivered. But these pagans see that they can’t do anything to change their situation, they have no way to affect the outcome. So they throw themselves at the feet of the one who can.

For you and I, it’s the same. How often do we think we can fix our problems. We row faster, or try to act better, forgetting that none of that changes anything, unless repentence come first. unless we put our hope in the one who controls the waves and the wind.

Smith, B. K., & Page, F. S. (1995). Amos, Obadiah, Jonah (Vol. 19B, pp. 267–268). Nashville: Broadman & Holman Publishers.

Vs. 10 When God saw what they did, how they turned form their evil way, God relented of the disaster that he had said he would do to them, and he did not do it.

As the king and people of Nineveh had hoped, God relented. No fire and brimstone fell on this Sodom-like city after all. God pulled back his hand of judgment, though not forever.

Transition: We have to preach the message of doom, because it might bring those who are the mightiest, like the king of Nineveh, to a place of humility.

“If at any time I declare concerning a nation or a kingdom, that I will pluck up and break down and destroy it, and if that nation, concerning which I have spoken, turns from its evil, I will relent of the disaster that I intended to do to it” ()

Transition: We have to preach the message of doom, because it might bring those who are the mightiest, like the king of Nineveh, to a place of humility. We’ve got to proclaim the full gospel. To show that in God’s wrath, he remembers mercy because he is a God who is compassionate and gracious. In that grace, the people respond.

BI: In God’s wrath, he remembers mercy because he is a God who is compassionate and gracious. In that grace, the people respond.

BI: In God’s wrath, he remembers mercy because he is a God who is compassionate and gracious. In that grace, the people respond.

So What

This chapter begins with the Lord telling Jonah to preach a message of imminent doom to the wicked Ninevites (3:1–4). The point is clear: God brings justice to bear against evil, and evil Nineveh is about to experience his justice. But we also see God’s compassion, because God’s desire for the Ninevites is not destruction but deliverance. The message that God told Jonah to preach was to be a warning against their evil as well as an invitation to turn from it . And turn from it they did! On the first day of Jonah’s preaching, everyone in the city—from the king to the lowest servant and even to the livestock—is clothed in sackcloth, fasting, and crying out mightily to God. What is more, these outward signs of repentance are accompanied by the Ninevites’ turning from the evil for which they had been condemned. Their behavior is a model of true repentance and faith, as Jesus himself makes clear:

There are many times when God gives us second chances, third chances, and fiftieth chances to get something right. We make many mistakes in our parenting. No worries; He allows us to try again with grandchildren. We slack off school with poor effort. Later in life, in mercy, He provides us skills training or an opportunity to complete school as an adult. We squander our finances; when we become faithful stewards, He cleans up a credit score or gets rid of our debts. Most of all, when we live in sin, rejecting His call for salvation, worshiping other gods of our own making, living life our own way, the Lord has a second chance for that too: He offers us eternal life through Jesus Christ who died on the cross as our substitute and rose again to justify us before the Lord. Many others, too, will have second chances to repent and believe the gospel, if we preach the message of doom to them just like it was preached to us.

Luke 11:30–32 ESV

For as Jonah became a sign to the people of Nineveh, so will the Son of Man be to this generation. The queen of the South will rise up at the judgment with the men of this generation and condemn them, for she came from the ends of the earth to hear the wisdom of Solomon, and behold, something greater than Solomon is here. The men of Nineveh will rise up at the judgment with this generation and condemn it, for they repented at the preaching of Jonah, and behold, something greater than Jonah is here.

Matthew 12:41 ESV

The men of Nineveh will rise up at the judgment with this generation and condemn it, for they repented at the preaching of Jonah, and behold, something greater than Jonah is here.

Jesus declared that the Ninevites will stand up in the day of judgment to condemn the scribes and Pharisees for their unbelief (cf. ; ). The Ninevites believed after one short sermon without signs, whereas the scribes and Pharisees heard many sermons of Jesus and saw many signs yet still refused to believe.

Redmond, Eric. Exalting Jesus in Jonah, Micah, Nahum, Habakkuk (Christ-Centered Exposition Commentary) . B&H Publishing Group. Kindle Edition. with grandchildren. We slack off school with poor effort. Later in life, in mercy, He provides us skills training or an opportunity to complete school as an adult. We squander our finances; when we become faithful stewards, He cleans up a credit score or gets rid of our debts. Most of all, when we live in sin, rejecting His call for salvation, worshiping other gods of our own making, living life our own way, the Lord has a second chance for that too: He offers us eternal life through Jesus Christ who died on the cross as our substitute and rose again to justify us before the Lord. Many others, too, will have second chances to repent and believe the gospel, if we preach the message of doom to them just like it was preached to us.

Jesus declared that the Ninevites will stand up in the day of judgment to condemn the scribes and Pharisees for their unbelief. The Ninevites believed after one short sermon without signs, whereas the scribes and Pharisees heard many sermons of Jesus and saw many signs yet still refused to believe.

Jesus declared that the Ninevites will stand up in the day of judgment to condemn the scribes and Pharisees for their unbelief (cf. ; ). The Ninevites believed after one short sermon without signs, whereas the scribes and Pharisees heard many sermons of Jesus and saw many signs yet still refused to believe.

In response to their repentance, the Lord extends his forgiveness (), which has been his real desire all along:

God is patient, “not wanting anyone to perish, but everyone to come to repentance” ().… He “wants all men to be saved and to come to a knowledge of the truth” (). He manifests his sovereignty not in stubbornness but in grace; not in narrow particularism but in a willingness to forgive any people.

Redmond, Eric. Exalting Jesus in Jonah, Micah, Nahum, Habakkuk (Christ-Centered Exposition Commentary) . B&H Publishing Group. Kindle Edition.

Daniel–Malachi Response

This chapter begins with the Lord telling Jonah to preach a message of imminent doom to the wicked Ninevites (3:1–4). The point is clear: God brings justice to bear against evil, and evil Nineveh is about to experience his justice. But the Lord’s desire for the Ninevites is not destruction but deliverance. The message he told Jonah to preach was to be a warning against their evil as well as an invitation to turn from it (cf. comment on 3:5). And turn from it they did! On the first day of Jonah’s preaching, everyone in the city—from the king to the lowest servant and even to the livestock—is clothed in sackcloth, fasting, and crying out mightily to God. What is more, these outward signs of repentance are accompanied by the Ninevites’ turning from the evil for which they had been condemned. Their behavior is a model of true repentance and faith, as Jesus himself makes clear:

Jesus declared that the Ninevites will stand up in the day of judgment to condemn the scribes and Pharisees for their unbelief (cf. Matt. 12:41; Luke 11:30–32). The Ninevites believed after one short sermon without signs, whereas the scribes and Pharisees heard many sermons of Jesus and saw many signs yet still refused to believe.

In response to their repentance, the Lord extends his forgiveness (Jonah 3:10), which has been his real desire all along:

God is patient, “not wanting anyone to perish, but everyone to come to repentance” (2 Pet. 3:9).… He “wants all men to be saved and to come to a knowledge of the truth” (1 Tim. 2:4). He manifests his sovereignty not in stubbornness but in grace; not in narrow particularism but in a willingness to forgive any people.

To the Israelites, this should be especially clear in Jonah 3:10, which borrows language from a story in their past. Just as the Lord “relented of the disaster that he had said he would do to” the Ninevites for their evil, there was a time when he “relented from the disaster that he had spoken of bringing on” the Israelites for their evil (Ex. 32:14; the Hebrew is exactly the same in Jonah and Exodus). Once more, this is meant to humble the Israelites. No longer can they look down on other nations for their evil, delighting in their coming judgment, when they themselves have been just as evil and just as much in need of the Lord’s mercy and grace. If Israel received this needed mercy and grace, should they not desire it for others who need it? And if we have experienced this same mercy and grace through Jesus, should our hearts not burn with desire for others to experience it as well?

As for Jonah, he had experienced the Lord’s mercy and grace in the last chapter. Surely he will now respond with deep praise to the Lord for showing this same mercy and grace to others. This might be our hope as we enter the next chapter, but we should be ready to be deeply disappointed.

To the Israelites who were reading this, the character of God should be really clear in , which borrows language from a story in their past. Just as the Lord “relented of the disaster that he had said he would do to” the Ninevites for their evil, there was a time when he “relented from the disaster that he had spoken of bringing on” the Israelites for their evil (; the Hebrew is exactly the same in Jonah and Exodus). Once more, this is meant to humble the Israelites. No longer can they look down on other nations for their evil, delighting in their coming judgment, when they themselves have been just as evil and just as much in need of the Lord’s mercy and grace. If Israel received this needed mercy and grace, should they not desire it for others who need it? And if we have experienced this same mercy and grace through Jesus, should our hearts not burn with desire for others to experience it as well?

As for Jonah, he had experienced the Lord’s mercy and grace in the last chapter. Surely he will now respond with deep praise to the Lord for showing this same mercy and grace to others. This might be our hope as we enter the next chapter, but we should be ready to be deeply disappointed.

BI: In God’s wrath, he remembers mercy because he is a God who is compassionate and gracious.

There are many times when God gives us second chances, third chances, and fiftieth chances to get something right. We make many mistakes in our parenting. No worries; He allows us to try again with grandchildren. We slack off school with poor effort. Later in life, in mercy, He provides us skills training or an opportunity to complete school as an adult. We squander our finances; when we become faithful stewards, He cleans up a credit score or gets rid of our debts.

Most important, the greatest need, when we live in sin, rejecting His call for salvation, worshiping other gods of our own making, living life our own way, God has a second chance for that too: He offers us eternal life through Jesus Christ who died on the cross as our substitute and rose again to justify us before the Lord. Many others, too, will have second chances to repent and believe the gospel, if we preach the message of doom to them just like it was preached to us.

BI: In God’s wrath, he remembers mercy because he is a God who is compassionate and gracious.

Reflection

Donald Whitney says, “I think the seriousness of evangelism is the main reason it frightens us. We realize that in talking with someone about Christ, heaven and hell are at stake. The eternal destiny of the person looms before us. And even when we rightly believe that the results of this encounter rest in God’s hands and that we bear no accountability for the person’s response to the gospel, we still sense a solemn duty to communicate the message faithfully, as well as the holy dread of saying or doing anything that might rise as a stumbling block to this person’s salvation” (Whitney, Spiritual Disciplines, 123). Give reasons why you think someone might sense a concern about being a stumbling block even when he understands the Lord must provide power for a saving response to the gospel.

Redmond, Eric. Exalting Jesus in Jonah, Micah, Nahum, Habakkuk (Christ-Centered Exposition Commentary) . B&H Publishing Group. Kindle Edition. seriousness of evangelism is the main reason it frightens us. We realize that in talking with someone about Christ, heaven and hell are at stake. The eternal destiny of the person looms before us. And even when we rightly believe that the results of this encounter rest in God’s hands and that we bear no accountability for the person’s response to the gospel, we still sense a solemn duty to communicate the message faithfully, as well as the holy dread of saying or doing anything that might rise as a stumbling block to this person’s salvation” (Whitney, Spiritual Disciplines, 123). Give reasons why you think someone might sense a concern about being a stumbling block even when he understands the Lord must provide power for a saving response to the gospel.

Consider the last time you failed to respond faithfully to an opportunity or prompting to share the gospel with an unbeliever. What do you need to do to be prepared to share immediately the next time a similar situation arises?

Redmond, Eric. Exalting Jesus in Jonah, Micah, Nahum, Habakkuk (Christ-Centered Exposition Commentary) . B&H Publishing Group. Kindle Edition. to share the gospel with an unbeliever. What do you need to do to be prepared to share immediately the next time a similar situation arises?

Jonah’s message was simple; it was five words long in the Hebrew text. What is the most simple way you can share the gospel message without omitting its necessary aspects?

In place of courageously, verbally proclaiming the gospel of Christ, it is common for modern believers to bring an unbelieving friend to church to hear the gospel, hoping the sermon will do the work of evangelism instead. Based on your reading of , how is this idea slightly wrong-headed? In contrast, what might some typical behaviour tell a church about its preparation and planning for its worship services? In a modern setting, how might a group of evangelical churches proclaim the gospel to every resident within a city?

Redmond, Eric. Exalting Jesus in Jonah, Micah, Nahum, Habakkuk (Christ-Centered Exposition Commentary) . B&H Publishing Group. Kindle Edition. contrast, what might some typical behavior tell a church about its preparation and planning for its worship services? In a modern setting, how might a group of evangelical churches proclaim the gospel to every resident within a city?

How might a group of believers contribute to an effort to see the gospel proclaimed to their city and state leaders? What might these efforts mean for any one church’s traditional ministry programming and yearly budget?

Redmond, Eric. Exalting Jesus in Jonah, Micah, Nahum, Habakkuk (Christ-Centered Exposition Commentary) . B&H Publishing Group. Kindle Edition.

Redmond, Eric. Exalting Jesus in Jonah, Micah, Nahum, Habakkuk (Christ-Centered Exposition Commentary) . B&H Publishing Group. Kindle Edition.