The deepest meaning of the whole narrative is set forth in our Lord's use of it, when He holds up the men of Nineveh as a condemnatory instance to the hardened consciences of His hearers. Probably the very purpose of the book was to show Israel that the despised and yet dreaded heathen were more susceptible to the voice of God than they were: 'I will provoke you to jealousy by them which are no people.' The story was a smiting blow to the proud exclusiveness and self-complacent contempt of prophetic warnings, which marked the entire history of God's people. As Ezekiel was told: 'Thou are not sent ... to many peoples of a strange speech and of an hard language.... Surely, if I sent thee to them, they would hearken unto thee. But the house of Israel will not hearken unto thee.' It is ever true that long familiarity with the solemn thoughts of God's judgment and punishment of sin abates their impression on us. Our Puritan forefathers used to talk about 'gospel-hardened sinners,' and there are many such among us. The man who lives by Niagara does not hear its roar as a stranger does. The men of Nineveh will rise in the judgment with other generations than that which was 'this generation' in Christ's time; and that which is 'this generation' to-day will, in many of its members, be condemned by them.
But the wave of feeling soon retired, and there is no reason to believe that more than a transient impression was made. It does not seem certain that the Ninevites knew what 'God' they hoped to appease. Probably their pantheon was undisturbed, and their repentance lasted no longer than their fear. Transient repentance leaves the heart harder than before, as half-melted ice freezes again more dense. Let us beware of frost on the back of a thaw. 'Repentance which is repented of' is worse than none.
III. We note the repentance of God (ver. 10). Mark the recurrence of the word 'turn,' employed in verses 8, 9, and 10 in reference to men and to God. Mark the bold use of the word 'repent,' applied to God, which, though it be not applied to the Ninevites in the previous verses, is implied in every line of them. The same expression is found in Exodus xxxii. 14, which may be taken as the classical passage warranting its use. The great truth involved is one that is too often lost sight of in dealing with prophecy; namely, that all God's promises and threatenings are conditional. Jeremiah learned that lesson in the house of the potter, and we need to keep it well in mind. God threatens, precisely in order that He may not have to perform His threatenings. Jonah was sent to Nineveh to cry, 'Yet forty days, and Nineveh shall be overthrown,' in order that it might not be overthrown. What would have been the use of proclaiming the decree, if it had been irreversible? There is an implied 'if' in all God's words. 'Except ye repent' underlies the most absolute threatenings of evil. 'If we hold fast the beginning of our confidence firm unto the end,' is presupposed in the brightest and broadest promises of good.