3. The Restored Prophet (Jonah 3:1-10)
This sermon was preached on 20/12/2009
The book of Jonah is well-known for God’s miracles that occurred in the realm of nature: the storm and the fish. Yet in this chapter we have the third miracle of grace in this book. The first was the conversion of the sailors in the first chapter; the second was the change of Jonah’s heart in the second chapter; the third is the conversion of a pagan city in chapter 3. While the miracles of nature may be more spectacular in a sense, the miracles of grace are more important.
As we consider this third miracle of grace, it is useful for us to remind ourselves of four important details connected to the repentance of the city of Nineveh. First, it was a fulfilment of the Abrahamic covenant in which the Lord had said that he would bless the Gentile world through the witness of his people Israel. Throughout Old Testament history the Lord had brought outsiders to himself. We are familiar with individuals such as Rahab and Ruth, Naaman and the Magi. There were also groups of people such as the Gibeonites. And here is a pagan city turning to the Lord.
Second, the conversion of the city of Nineveh was a foretaste to the Old Testament church of the great ingathering of the nations that would take place when the Messiah set up his kingdom. Nineveh may have seemed a very unlikely location for God’s blessing to be known, but it was no more unlikely that any other Gentile city. In the inhabitants of this wicked city, we see examples of the inhabitants of the great cities and other communities of our modern world.
Third, the conversion of this city is a powerful example of the effectiveness of the sovereignty of God. It was a city entrenched in wickedness, seemingly under the control of Satan, with its inhabitants heading for a lost eternity. Yet in a very short period of time, it was changed. For a few years, the holiest city on earth was not Jerusalem or Samaria, but Nineveh.
Fourth, it is sometimes said that if the repentance of Nineveh was genuine, why is there no record of it in Assyrian history and why did the effects of it not last into the future? For example, one hundred and sixty years later, during the time of Nahum, the Assyrians are marked for their cruelty towards other nations. The fact that an earlier repentance is not mentioned by later historians should not surprise us; how many history books describe the religious revivals that Britain has known? Similarly, these periods of revival in Britain were followed by periods of decline, indicating that in some cases there were no long-lasting effects. In fact, it is often the case that the societies which are most hardened against God are the descendants of people who experienced revival. So these two objections are invalid. There is no reason not to believe that a genuine spiritual revival took place in Nineveh.
As we look at our society today this account of a revival in Nineveh should give us great encouragement. Our God can work today and do something similar on a vaster scale.
The restoration by God of his servant (vv. 1-2)
The first point I would like us to notice is the fullness of the restoration of Jonah by God: ‘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.” ’
One of the questions that concerns God’s people a great deal is, ‘Does God use in the future those of his people that were failures in the past?’ Does he give to his people a second chance? The answer from the experience of Jonah is yes. But there are other examples in the Bible.
Think first of Moses, the man whom God knew face to face. In some way he had sensed that his destiny was to deliver his people from the bondage of Egypt. So he showed his sympathy with them by slaying an Egyptian who was beating an Israelite slave. That was not the manner of deliverance that God in mind. Moses’ action made no impression of his countrymen, indeed he had to flee to Midian for forty years. But the Lord then appeared to him in the burning bush and restored him to service. Moses’ sin was probably that of trusting in the flesh. But his failure did not prevent the Lord using him again.
A second example is David, the man after God’s own heart. We know about his terrible sins of adultery and murder, and he himself was apprehensive that he would lose the presence of the Holy Spirit. David’s initial sin was that of laziness, because he stayed in the palace instead of going to war. But his failure did not prevent the Lord using him again.
When we turn to the New Testament, we see similar divine dealings with the disciples of Jesus. Think of Peter when he denied his Master three times with oaths and curses. Surely such a failure could not be used again. His sin was linked to self-confidence and cowardice. But his failure did not prevent the Lord using him.
These examples are recorded for our learning and encouragement. They are a reminder to us not to ever write off a backsliding believer or to think that he or she can only be restored to a low place in Christ’s service. To have such thoughts is to make worldly conclusions and not gracious ones.
Another question that is asked is this: ‘Why did Jonah obey God this time?’ There were at least three ways in which the prophet’s response was different from his initial refusal to obey God. First, he had been rebuked by God. Jonah had experienced to some degree the terror of the Lord and it is those who have known this divine way of dealing who are able to speak with authority about the awful judgements of God.
Second, Jonah had repented before God. We noticed in a previous sermon that until Jonah was a penitent prophet he could not be a profitable preacher. True repentance always is a catalyst for genuine obedience from the heart. Now he was in a fit condition to be used by God.
Third, Jonah had been restored by God. In private Jonah was enjoying renewed communion with God before he spoke for God in public.
A further question that can be asked is this: ‘Did God change the details of his plans for Jonah now that Jonah was restored?’ We have already seen that God has used many servants who failed in one way or another? It could be suggested that Jonah should be sent to another location other than Nineveh since he had a personal distaste for that city. The response of God in this case was to give Jonah almost the same command. In his wisdom, the Lord knew that Jonah was the one to send there.
The message of Jonah similar to the gospel of Christ
As we listen to Jonah’s message we should be struck firstly by the straightforwardness of the divine message: ‘Yet forty days, and Nineveh shall be overthrown.’ Nobody in Nineveh could say that the message was not clear and concise. It is the same with the gospel. Take John 3:16, for example. There is nothing difficult in that verse. (Of course, it is a profound verse, deep enough for theological elephants to swim in it. But it is also simple enough for a child to understand). None of us will be able to say that the gospel was complicated. This is a timely reminder to some of us. We can confuse others by focussing on our spiritual speculations and hide the simplicity of the gospel.
Secondly, we should note that Jonah’s divine message had significance for all of the inhabitants of Nineveh, including the king. Nobody in that city, even the ones who may not have taken part in the overt sin of the city, could afford to ignore the message. The same is true of the gospel of Christ. It has application to each of us whether or not you were drunk or sober last night, whether or not you prayed or did not pray before you went to bed. The gospel addresses the self-righteous and the openly sinful and promises them deliverance from perishing if they will believe in Jesus.
Thirdly, we should note the size of the city in the estimation of God. In verse 3, it says that ‘Nineveh was an exceedingly great city’ – ‘exceedingly’ is literally ‘to God’. As far as God was concerned, Nineveh was important not because of its military power or political wealth but because it was inhabited by many perishing sinners. And this feature is also an essential part of the gospel. The Father gave his Son because he was concerned about a perishing world. Does it move you when you realise that the heavenly Father was concerned about you and sent to you the gospel, a sign that he does not want you to perish?
The repentance of the city
As we consider the repentance of Nineveh, I would mention four details concerning it. First, it was popular in the sense that it involved the entire city, including the government. Second, it was public in that all the inhabitants donned sackcloth and sat in ashes. The evidence of true penitence will always be seen by others, and is often an encouragement to others to repent. Third, the repentance was also deeply personal because each person was fully involved in confessing his or her sins. Fourth, their repentance was prompt because they did not wait until the thirty-ninth day to repent; instead they repented immediately.
What elements made up their repentance? They took seriously the word of God, they acknowledged the sovereignty of God, they stressed the necessity of earnest supplication to God, they stressed the need to cease from current known sins, and they hoped for the salvation of God. In other words, their repentance was genuine because it was marked by fear of God, apprehension of his judgement, separation from sin, and grief for their own sins.
The response of God
‘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.’ Repentance brought blessing from God instead of the threatened judgement. Of course, this change of God’s plan is described from a human perspective. As far as God’s knowledge is concerned, he had always been aware that the city would repent. But the story is told from a human perspective in order to help us as we respond to God’s promises and warnings.
The wonderful message for us is that if we turn from our sins God will have mercy on us, even if we have been as great sinners as the inhabitants of Nineveh. God desires to have mercy on sinners and is delighted when they repent.
As we consider this third miracle of grace, it is useful for us to remind ourselves of four important details connected to the repentance of the city of Nineveh. First, it was a fulfilment of the Abrahamic covenant in which the Lord had said that he would bless the Gentile world through the witness of his people Israel. Throughout Old Testament history the Lord had brought outsiders to himself. We are familiar with individuals such as Rahab and Ruth, Naaman and the Magi. There were also groups of people such as the Gibeonites. And here is a pagan city turning to the Lord.
Second, the conversion of the city of Nineveh was a foretaste to the Old Testament church of the great ingathering of the nations that would take place when the Messiah set up his kingdom. Nineveh may have seemed a very unlikely location for God’s blessing to be known, but it was no more unlikely that any other Gentile city. In the inhabitants of this wicked city, we see examples of the inhabitants of the great cities and other communities of our modern world.
Third, the conversion of this city is a powerful example of the effectiveness of the sovereignty of God. It was a city entrenched in wickedness, seemingly under the control of Satan, with its inhabitants heading for a lost eternity. Yet in a very short period of time, it was changed. For a few years, the holiest city on earth was not Jerusalem or Samaria, but Nineveh.
Fourth, it is sometimes said that if the repentance of Nineveh was genuine, why is there no record of it in Assyrian history and why did the effects of it not last into the future? For example, one hundred and sixty years later, during the time of Nahum, the Assyrians are marked for their cruelty towards other nations. The fact that an earlier repentance is not mentioned by later historians should not surprise us; how many history books describe the religious revivals that Britain has known? Similarly, these periods of revival in Britain were followed by periods of decline, indicating that in some cases there were no long-lasting effects. In fact, it is often the case that the societies which are most hardened against God are the descendants of people who experienced revival. So these two objections are invalid. There is no reason not to believe that a genuine spiritual revival took place in Nineveh.
As we look at our society today this account of a revival in Nineveh should give us great encouragement. Our God can work today and do something similar on a vaster scale.
The restoration by God of his servant (vv. 1-2)
The first point I would like us to notice is the fullness of the restoration of Jonah by God: ‘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.” ’
One of the questions that concerns God’s people a great deal is, ‘Does God use in the future those of his people that were failures in the past?’ Does he give to his people a second chance? The answer from the experience of Jonah is yes. But there are other examples in the Bible.
Think first of Moses, the man whom God knew face to face. In some way he had sensed that his destiny was to deliver his people from the bondage of Egypt. So he showed his sympathy with them by slaying an Egyptian who was beating an Israelite slave. That was not the manner of deliverance that God in mind. Moses’ action made no impression of his countrymen, indeed he had to flee to Midian for forty years. But the Lord then appeared to him in the burning bush and restored him to service. Moses’ sin was probably that of trusting in the flesh. But his failure did not prevent the Lord using him again.
A second example is David, the man after God’s own heart. We know about his terrible sins of adultery and murder, and he himself was apprehensive that he would lose the presence of the Holy Spirit. David’s initial sin was that of laziness, because he stayed in the palace instead of going to war. But his failure did not prevent the Lord using him again.
When we turn to the New Testament, we see similar divine dealings with the disciples of Jesus. Think of Peter when he denied his Master three times with oaths and curses. Surely such a failure could not be used again. His sin was linked to self-confidence and cowardice. But his failure did not prevent the Lord using him.
These examples are recorded for our learning and encouragement. They are a reminder to us not to ever write off a backsliding believer or to think that he or she can only be restored to a low place in Christ’s service. To have such thoughts is to make worldly conclusions and not gracious ones.
Another question that is asked is this: ‘Why did Jonah obey God this time?’ There were at least three ways in which the prophet’s response was different from his initial refusal to obey God. First, he had been rebuked by God. Jonah had experienced to some degree the terror of the Lord and it is those who have known this divine way of dealing who are able to speak with authority about the awful judgements of God.
Second, Jonah had repented before God. We noticed in a previous sermon that until Jonah was a penitent prophet he could not be a profitable preacher. True repentance always is a catalyst for genuine obedience from the heart. Now he was in a fit condition to be used by God.
Third, Jonah had been restored by God. In private Jonah was enjoying renewed communion with God before he spoke for God in public.
A further question that can be asked is this: ‘Did God change the details of his plans for Jonah now that Jonah was restored?’ We have already seen that God has used many servants who failed in one way or another? It could be suggested that Jonah should be sent to another location other than Nineveh since he had a personal distaste for that city. The response of God in this case was to give Jonah almost the same command. In his wisdom, the Lord knew that Jonah was the one to send there.
The message of Jonah similar to the gospel of Christ
As we listen to Jonah’s message we should be struck firstly by the straightforwardness of the divine message: ‘Yet forty days, and Nineveh shall be overthrown.’ Nobody in Nineveh could say that the message was not clear and concise. It is the same with the gospel. Take John 3:16, for example. There is nothing difficult in that verse. (Of course, it is a profound verse, deep enough for theological elephants to swim in it. But it is also simple enough for a child to understand). None of us will be able to say that the gospel was complicated. This is a timely reminder to some of us. We can confuse others by focussing on our spiritual speculations and hide the simplicity of the gospel.
Secondly, we should note that Jonah’s divine message had significance for all of the inhabitants of Nineveh, including the king. Nobody in that city, even the ones who may not have taken part in the overt sin of the city, could afford to ignore the message. The same is true of the gospel of Christ. It has application to each of us whether or not you were drunk or sober last night, whether or not you prayed or did not pray before you went to bed. The gospel addresses the self-righteous and the openly sinful and promises them deliverance from perishing if they will believe in Jesus.
Thirdly, we should note the size of the city in the estimation of God. In verse 3, it says that ‘Nineveh was an exceedingly great city’ – ‘exceedingly’ is literally ‘to God’. As far as God was concerned, Nineveh was important not because of its military power or political wealth but because it was inhabited by many perishing sinners. And this feature is also an essential part of the gospel. The Father gave his Son because he was concerned about a perishing world. Does it move you when you realise that the heavenly Father was concerned about you and sent to you the gospel, a sign that he does not want you to perish?
The repentance of the city
As we consider the repentance of Nineveh, I would mention four details concerning it. First, it was popular in the sense that it involved the entire city, including the government. Second, it was public in that all the inhabitants donned sackcloth and sat in ashes. The evidence of true penitence will always be seen by others, and is often an encouragement to others to repent. Third, the repentance was also deeply personal because each person was fully involved in confessing his or her sins. Fourth, their repentance was prompt because they did not wait until the thirty-ninth day to repent; instead they repented immediately.
What elements made up their repentance? They took seriously the word of God, they acknowledged the sovereignty of God, they stressed the necessity of earnest supplication to God, they stressed the need to cease from current known sins, and they hoped for the salvation of God. In other words, their repentance was genuine because it was marked by fear of God, apprehension of his judgement, separation from sin, and grief for their own sins.
The response of God
‘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.’ Repentance brought blessing from God instead of the threatened judgement. Of course, this change of God’s plan is described from a human perspective. As far as God’s knowledge is concerned, he had always been aware that the city would repent. But the story is told from a human perspective in order to help us as we respond to God’s promises and warnings.
The wonderful message for us is that if we turn from our sins God will have mercy on us, even if we have been as great sinners as the inhabitants of Nineveh. God desires to have mercy on sinners and is delighted when they repent.