I

Regardless of how angry God had been with the Ninevites,

as soon as they declared a fast and donned sackcloth and ashes,

His heart began to soften and He began to change His mind.

When He proclaimed to them that He would destroy their city—

the moment prior to their confession and repentance for their sins—

God was still angry with them.

But once they had carried out a series of repentant acts,

God’s anger for the people of Nineveh gradually transformed

into mercy and tolerance for them.

II

There is nothing contradictory about the coinciding revelation

of these two aspects of God’s disposition in the same event.

God expressed and revealed each of these

two polar-opposite essences in turn as the people of Nineveh repented,

allowing people to see the realness and the unoffendableness of God’s essence.

God used His attitude to tell people the following:

It’s not that God does not tolerate people,

or that He does not want to show mercy to them;

rather, it is that they rarely truly repent to God,

and it’s rare that people truly turn away from their evil ways

and abandon the violence in their hands.

III

When God is angry with man,

He hopes that man will be able to truly repent,

and indeed He hopes to see man’s true repentance,

to see man’s true repentance

in which case He will then liberally continue

to bestow His mercy and tolerance upon man.

This is to say that man’s evil conduct incurs God’s wrath,

whereas God’s mercy and tolerance

are bestowed upon those who listen to God

and truly repent before Him,

upon those who can turn away from their evil ways

and abandon the violence in their hands.

God’s attitude was very clearly revealed

in His treatment of the Ninevites:

God’s mercy and tolerance are not at all difficult to obtain,

and what He requires is one’s true repentance.

As long as people turn away from their evil ways

and abandon the violence in their hands,

God will change His heart and His attitude toward them.

from The Word, Vol. 2. On Knowing God. God Himself, the Unique II