Holy Bible

But it displeased Jonah exceedingly, and he was very angry. Jonah 4:1, 2 The shortness of human charity B. Whichcote. Why is Jonah so much offended and so very angry? Surely there is here some great dishonour to God; or some great enormity or departure from the immutable and unchanging law of everlasting righteousness, goodness, and truth. If neither of these two, at least there is some dreadful denunciation of judgment, or some terrible threatening, at which the very nature of man doth tremble. But here is the wonder, there is nothing that is any just cause; no cause at all of any true offence, or real provocation. It is a shame to say what is the cause. This good man is displeased with God Himself, and he is offended at the Divine goodness and compassion, and that God hath respect to the repentance of sinners. It is strange that he should be angry at this, because it is a thing contrary to the sense of the lower and of the upper world. We have found the man of whom it is spoken in the Gospel, that "his eye was evil because God's was good" ( Matthew 20:15 ). He prefers his own conceited credit and esteem before the lives and beings of six score thousand persons. All God's denunciations against sinners are to be understood with a clause of reservation. He always excepts this ease — if the sinner repent. If he forsake his iniquity he shall surely live. That which makes the wonder the greater is that Jonah, whom we find in this distemper, is of all the prophets the type of Christ. In his temper and disposition he is no type of Christ. That temper admits of no apology. 1. Nothing is more unreasonable in itself. 2. Nothing is worse for Jonah himself, and the whole world besides him. For what would become of us all if there were no place for repentance? And how should Jonah himself be pardonable for his present distemper if God should not allow place for repentance? 3. Nothing is more unnatural in respect of his office as a prophet. Was it not his very work to promote repentance and reformation among sinners? 4. Nothing worse can be put upon God than to be represented as implacable and irreconcilable. 5. And this would render men hopeless and desperate in the world. This is not the first distemper that we find Jonah in. At first we find him in great refractoriness and disobedience. Then we find him stupid and senseless, and more blockish than the idolatrous mariners. Then we find him in a case of desperate insolency. For we have no reason to think his wish to be cast into the sea came from the greatness of his faith. Then we find him in a state that is unnatural, barbarous, and inhumane; for he desired the destruction of others just to save his own reputation. All these distempers are aggravated by his late deliverance in the belly of the whale. Moreover, he is not overcome by the declaration of the reason of things, when it comes out of the mouth of God Himself. The story leaves Jonah without any account of his returning to himself, and to a due temper. 1. Learn to consider in how sad and forlorn a condition we are, if God be not for us and with us. 2. How sin multiplies and grows upon us if once we fall into a distemper. 3. Notice the great danger of selfishness. 4. Let this be for caution and admonition. Persons acquainted with religion, if once out of the way of reason and conscience, prove more exorbitant than others. What great care a man should take to preserve his innocence and integrity! For our better security let us consider — (1) That it is much easier to prevent than to restrain sin. (2) Let us be very wary and cautious of approaching evil.Avoid self-confidence, and ever keep this confidence — our sufficiency is of God. It seems that Jonah did know before hand that, if Nineveh did repent, God was so gracious and merciful that He would revoke the sentence. Observe, then, how passion transforms a man. How selfishness narrows and contracts a man's spirit. Sin is the cause of judgment. There is not stay at all in the way of sin. But repentance alters the case. Notice how God deals with man to bring him to a right mind when He finds him in his distemper. God deals with Jonah by reason and argument. What a strange kind of prayer Jonah's was! Indeed, he rather quarrels with God than prays to Him. In prayer let us take care of two things. 1. That our mind be in a praying temper. 2. That we offer to God in sacrifice prayer-matter.Consider the person with whom Jonah is displeased. None other than God Himself. Consider the cause of his offence. He is offended with God's goodness, and with sinners' repentance. He is offended that repentance takes effect. See, then, that you keep out of passion, if you would not shamefully miscarry. Remember your own weakness and infirmity, and be modest and humble. Let us preserve our innocence, and beware of running into such heat of temper and mind. Take care of selfishness and narrowness of spirit. ( B. Whichcote. ) Contrast between the response to God of Jonah W. H. Marriott. 1. Beware of a spirit of selfishness. 2. Beware of the peril of approaching your Creator in a peevish and discontented mood. 3. Rejoice that under the Gospel the true efficacy of repentance has been explained to you. You know how and why it can be effective. ( W. H. Marriott. ) Jonah's anger Montagu Villiers, M. A. There is one thing most wonderful, and that is, that God should be so good as He is. I. JONAH'S SELFISHNESS. Selfishness is one of the last evils that is rooted out of the nature of man, and it is hardly possible to limit the extent of the evil that selfishness works in us; it is the great hinderer of good. Selfishness is at the root of that exceeding anxiety lest our fellow-men should undervalue us. The great fear on the part of Jonah was lest his dignity should suffer by the repentance of the Ninevites, and lest, therefore, he should lose his character as prophet, and should be spoken of as an utterer of falsehoods. We see connected with it a slight estimation of the life and comfort of others. Thus the selfish man is continually violating the spirit of the second table of the law. We find selfishness existing in a very prominent way whenever men are found to be murmuring at God's will, if that will is opposed to their own. II. THE LORD'S LESSON TO HIM. Now Jonah was disposed to show the same rebellious spirit as before, in objecting to the manner in which God was dealing with Nineveh. In dealing with him, God gave him comfort to prevent his suffering, and then removed the comfort. God thus deals with us constantly. We all need to be taught that creature comforts are but vanities, and that our only real comfort and consolation is in the Lord Himself. III. GOD'S UNCHANGEABLE LOVE. We might have expected that such a man as Jonah God would have chastised and banished from His presence. What condescension we can see in His dealings with him! What a contrast between Jonah's selfishness and God's love. ( Montagu Villiers, M. A. ) Bible phases of indignation Alfred Buckley. Anger is not necessarily a proof of corruption of the heart, but is often an inseparable part of life. The Divine Creator has planted in our beings this self-defensive attribute for noble and serviceable purposes. See the two sides of this passion, as exemplified in the difference between the anger of Jonah and that of Jesus. One only shows the spirit of selfishness, which is fretful and unruly, while the other shows the grandeur of a self-sacrificing spirit united with piety and love. I. THE ORDER OF JONAH IS THE TYPE OF UNRIGHTEOUS PASSION. Its sin consisted in — 1. Its selfish nature. It was his own honour he feared for, not the glory of God. 2. Its unjust character. He would have had God repudiate His justice and mercy and love to gratify a sinful prophet. 3. Its uncharitable folly. It was vindictive. It was not against the evil, but the good. II. THE ANGER OF CHRIST AS A TYPE OF RIGHTEOUS INDIGNATION. "He looked round about on them in anger, being grieved for the hardness of their hearts." Contrasting it with Jonah's, observe the following points. 1. It was sinless. 2. It was just. 3. It was merciful.Severity is no token of hatred. Kingsley says: "The highest reason should tell us that there must be indignation in God so long as there is evil in the universe." Hazlett says: "Good-natured people there are amongst the worst people in the world. They leave others to bear the burden of indignation and correction." ( Alfred Buckley. ) The anger of Jonah T. M. Fothergill. Servant of God as he was, Jonah here displayed the infirmity of many a good man in his irritability and ill-disposition. While, on the other hand, a bad temper has been described as the "vice of the virtuous," a good one has been characterised as nine-tenths of Christianity. Professor Drummond has forcibly pointed out, "that for embittering life, for breaking up communities, for taking the bloom off childhood, in short, for sheer gratuitous misery-producing power, this influence of an ill-temper stands alone." It was this irritable, testy, uncontrollable disposition which cast such a reflection upon the prophet Jonah as he ran down to the port at Tarshish, and fled from the Lord, a disposition which appears to have cooled off after having passed through a period of trial and become repentant, but which, when God acted contrary to his expectations, flamed out again, as if he were composed of combustible material. I. JONAH'S BAD TEMPER WAS SHOWN BY THE WAY IN WHICH HE DISPUTED WITH GOD. Jonah was neither willing to leave to God the results of his mission to Nineveh, nor ready even to go to that city. When God asks for that implicit obedience to which He has a right, He does not make an unreasonable demand. Some seem to think they display a human and rightful prerogative when they question God's ways and authority, forgetting that by a thousand ties we are bound to accede to the Divine wishes, and that our wills are never in a more normal condition than when they are subjected to the One who never errs. "Our wills are ours to make them Thine," said Tennyson, and when they will not be subservient to God a curse is pronounced upon them such as that uttered by Isaiah when he exclaimed, "Woe unto him that striveth with his Maker" — the woe of a conscience ill at ease, of a soul insensitive to the Divine love, and a heart shut out from that blessed communion which is accorded to those in harmony with God. And this penalty fell upon Jonah when he argued and disputed with God, who had an absolute claim to an unquestioned obedience. II. THIS BAD TEMPER NARROWED JONAH'S VISION AND OUTLOOK, Intensely national, patriotic, and partisan, he could not see why Jehovah should display His saving mercy to another nation, and that so wicked as Nineveh, when He had made Israel His chosen, and the sole depositary of His will. Why take the children's bread and give it to dogs? Was not salvation of the Jews? He was against a missionary Gospel, just as the Pharisees objected to the Gospel being proclaimed to the publicans and sinners; and as Peter was opposed to opening the door to the Gentiles, but about which his eyes were opened when he saw the sheet let down from heaven, and was sent to the house of the devout Cornelius. Believing that God is a gracious God, slow to anger, and repents of the evil when He sees a heart contrite and penitent, Jonah, like the elder son of the parable, was angry when he saw there was a possibility of the Ninevites being saved from destruction. Oh, how passion will narrow one's vision! Scarcely anything will as surely exclude a wide, impartial, and generous view of things. Just as it is said that a frightened horse can see little and becomes almost blind, so an irritable temper will narrow the creed and sour the life. Just notice the way which God took to enlarge Jonah's vision and soften and mollify his disposition. Sorry for the gourd? Yes, though it was but a plant, but not sorry for the souls against whom he had cried, that they should be overthrown and destroyed, nor was he glad when they repented. What a lesson! Men grieve over the loss of property, but not over the loss of souls. They repent over the loss of a cargo, the burning of a house, or destruction of a church, but, how pitiable! there is so little anxiety for the eternal loss of that which is beyond the price of rubies, so that to-day many a man can say truly, "No man careth for my soul." III. MOREOVER, JONAH'S ILL-TEMPER DIMINISHED HIS AFFECTION AND LOVE FOR HIS FELLOW-MEN. We draw artificial distinctions of soul values, by esteeming the soul of an educated, wealthy, and refined person of more value than that of the downtrodden and humanly forsaken one. But to such a man as Jonah, the prophet of God, or to any Christian worker, no such distinction should be made. And no such discrimination will be made if the right temper possesses the Christian. We must learn to love men, love them broadly, largely, comprehensively. But you say there is nothing lovable in the vast majority of men. Even so; yet, Christian workers, you must love men, for there is no other force that will carry you through, and inspire you to the accomplishment of your mission. IV. THROUGH THIS ILL-TEMPER JONAH FAILED TO KEEP DUE AND NECESSARY CONTROL OF HIMSELF. "He that is slow to anger is better than the mighty, and he that ruleth his spirit, than he that taketh a city." Our trouble is not in having strong, impetuous, fiery, passionate natures, Who can measure the fire and passion in such natures as Luther, Whitefield, Spurgeon, or Moody? They were volcanoes, Niagaras of passion, but made serviceable to God and humanity. "What a waste of power," said Edison, as he looked at the most magnificent falls in the world; and when I see deep, strong, fiery natures spending their vitality in petulant anger as did Jonah, I feel like saying, "What a waste of power." Bring the stream and electricity of your nature, and harness it in the service of God. It is little that the manufacturer cares for a small trickling stream running through the meadows, but he does value a torrent that leaps from rock to rock, and crag to crag, and rushes with furious energy through the valley. Smother your passion, crush your anger, quell your wrath? No; pour them out upon sin. Let them come down upon evil in high and low places, and switch them on to the waggons on the King's highway. "He was very angry." Is it unusual for the soul to be angry with God? Here is a man to whom God gave a child which was deformed in body, defective in mind, and an object of care day and night, which was freely given by a loving mother. Some years, after another child was given, handsome, plump, and the pink of perfection; but, strange to say, in a short time it was taken, and folded in the bosom of a safe keeping God. Far from saying "Thy will be done," a spirit of petulance arose in the father's bosom, in which he denied the existence of God, and turned his back upon love and hope, running a swift course to business ruin and moral failure. "He was very angry." Shame! Pity! Keep the fiery steed in hand; or, better still, give God the reins. V. THIS BAD TEMPER UNFITTED HIM TO PASS INTO THE PRESENCE OF HIS MAKER. Jonah was not backward in talking about dying. "O Lord, take, I beseech thee, my life from me, for it is better for me to die than to live," and when the sun's rays beat upon his head he wished in himself to die, and said, "It is better for me to die than to live." Angry people are apt to wish they were dead, for when the fog of passion and disappointment weighs upon the spirit the ill-tempered man speaks unadvisedly with his lips. Is a man fit to die in such a temper as this? ( T. M. Fothergill. ) Jonah's displeasure Samuel Clift Burn. I. THE NATURE OF JONAH'S DISPLEASURE MAY EASILY BE MISUNDERSTOOD. There are two kinds of displeasure. One is wrath, the other is grief. The word used of Jonah may mean either angry or distressed. Perhaps grieved is the proper idea here. Notice the impotence of mere external experience in relation to a person's inward disposition. Jonah had passed through trying experiences, yet he was the same man. II. THE INTENSITY OF JONAH'S DISPLEASURE. "Exceedingly, and he was very grieved." It was deep distress in the prospect of calamity to his own country. Sparing Nineveh involved the future destruction of Israel. The prophet may have foreseen this. No doubt the destruction of an impenitent heathen community would not have appeared to Jonah so terrible as such a thing must appear to ourselves. And if Jonah was grieved at the escape of the Ninevites from death, he was himself anxious to die. He did not desire a worse fate for them than for himself. Of some men it is said, "their bark is worse than their bite," and Jonah might have been one of these men. III. THE EXTREME DISTRESS OF JONAH FOUND EXPRESSION IN PRAYER. 1. The prayer contains a reference to a former saying of the prophet himself. 2. The prayer contains an account of his flight. 3. It contains an account of Jonah's conviction concerning the Divine character. He knew that the Lord is gracious, merciful, slow to anger, of great kindness. 4. It contains a petition on the prophet's part for death. An unbecoming, as well as unusual, prayer; but the petition of a noble-minded man. He knew the sanctity of his own life too well to commit suicide. The prayer was caused by his despondency in relation to the cause of God. ( Samuel Clift Burn. ) Jonah's temper Matthew M. Preston, M. A. Jonah's spirit at this time was not worthy of the character in which he came to Nineveh. Courage, indeed, he had shown, in raising his single voice in the name of the Lord in the midst of an idolatrous and wicked people. But he had not yet learned compassion for perishing sinners; or, if he had any such feeling, it was quite overborne, for the present, by a selfish regard to his own reputation; he was chagrined at the discredit brought upon his own predictions by the forbearance of God exercised towards the Ninevites. Foolish man! He had put himself in the place of God. He had forgotten, it should seem, that he was sent to preach the preaching that God should bid him, and had imagined that he was denouncing Jonah's threatenings, and not those of the Most High, when he said, "Yet forty days, and Nineveh shall be destroyed." Having put himself in the place of God, he vainly concluded that his own credit was concerned in the execution of the threatened judgment. But whosoever exalteth himself, though it be in the exercise of even a Divine commission, shall be humbled; — and the sooner he is effectually humbled, the better for himself. With respect to the Divine veracity, the vindication of that may safely be left in His hands whose "word is truth." As for the credit of His ministers, it is, indeed, a very light matter; but that, too, may be committed to Him who has the hearts of all men in His hands, and who has said, "Them that honour Me, I will honour." ( Matthew M. Preston, M. A. ) The selfish man Thomas Jones. We turn again to the dark side of Jonah's character; and very dark it is. Poor man! Whom is he angry with, and what is the ground of his displeasure? Some of the most prominent evil tempers that break out in the prophet on the occasion are the following — 1. Extreme selfishness. There is no principle in fallen man that does so much mischief in the world as that of selfishness; none dishonours God more; none produces so much injury to mankind; it prevents more good, and produces more evil, than any other temper of mind. Indeed, every sin and every suffering seem to have their origin in selfishness, and to proceed from it in one way or another. Selfishness is sin essentially. Self is the fountain of evil, and all sorts of sins are but as so many streams that issue from it. What is self-will? It is a contest between man and his God who is to have his way. What is the real cause of so much discontent and restlessness in the minds of men? It is striving with God whose will is to be done. 2. Jonah was a very peevish, quarrelsome, and fretful man. He retains his unhappy temper of mind wherever he goes, and however he is treated. Whether you strike or stroke him, he snarls. Guard against this miserable temper of mind which must be painful to one's self, disagreeable to others, and offensive to God. Learn that this peevish, fretful, and discontented temper is a stubborn sin, difficult to subdue, and a disease which is seldom cured. 3. Jonah betrays the greatest ingratitude to his kind, indulgent God. Not one expression of thankfulness do we hear from him. He is sullen and silent, full of anger and displeasure. The ungrateful man has a bad soul, unhappy in himself, and disagreeable to others; he enjoys nothing of what he possesses, let him possess ever so much. Possession and enjoyment are distinct things. True and lively gratitude is one of the most amiable and pleasing of all dispositions. May our wills be swallowed up in the will of God; may our spirits be satisfied with all that God does; and may our hearts be thankful for all His gifts, which are numerous, free, precious, constant, and eternal! ( Thomas Jones. ) And he prayed unto the Lord, and said. Jonah 4:2 The secret of Jonah Samuel Cox, D. D. In this verse we have the key to the whole Book of Jonah; the secret, the motive. both of his character and of his mission. God had sent the prophet to Nineveh, to threaten the inhabitants of that wicked city with the doom due to their sins. "God does not always pay on Saturdays," says an old proverb, but sooner or later He pays every man, and every race, the wages they have earned. When the Ninevites were convinced that pay-day had really come at last, that they were about to receive the wages of their iniquity, they repented and turned every one from his evil way. And when they repented of the evil they had done, "God repented of the evil He had said He would do unto them." That is to say, when they were no longer sinners, they were to be no longer treated as sinners. But when, and because, God was no longer angry, Jonah became very angry. That God should "turn away from the evil" He had threatened against Nineveh was itself an evil, and a great evil, to him, — so unlike may men of God be to the God whom they serve. Jonah was angry, and in his anger he "prayed unto the Lord"; and in his prayer he let out the secret of his anger, and, indeed, of the whole story. Now, an angry man may certainly do worse than pray. But if his prayer show that he is angry with God, and angry because God's mercy is wider than his own, can he do much worse than pray such a prayer as that? Jonah was angry not only because God's mercy was shown to be wider than his own, but because he had always known that it would be. Jonah's reluctance sprang from his fear of God's mercy, his knowledge of God's humanity. What he was really afraid of was, that God would be too kind to keep His word. If the Ninevites were forgiven, instead of destroyed, why, then, he, Jonah, would be made to look like a fool — a prophet who could not read the omens, nor forecast the future, nor interpret the Voice that spake within his heart. There is no need, however, to insist that Jonah had no other motive than this. Human nature is so complex that men rarely act from a single motive. His main sin certainly was a want of pity for his fellows, an egotism so profound as to move him, a sinful man, to reproach God for His grace to man. He was angry with God for the very reason which should most of all have induced him to love Him, — because he knew God to be gracious and merciful, slow to anger, and of great kindness. Have we mastered the great lesson of this book? Do we believe that God loves all men, without distinction of race and creed, and willeth not that any should perish, but that all should turn to Him? There are yet many among us who, if they never doubt God's mercy for themselves, utterly disbelieve that God's mercy, in any efficient sense, embraces the whole world. They have never thought nobly of God, but have rather conceived of Him as altogether such an one as themselves. No hope, however "large," should be unwelcome to a merciful man, who believes in a God more infinitely merciful than himself. Even though he be not able to entertain it, it should not make him angry. We should miss the moral of this story were we to conclude that we are merciful simply because we trust in a larger mercy than some of our neighbours. There is a taint of Jonah's selfish jealousy in us all, of his indifference to the fate of others, so that our comforts, our salvation, our security are assured. The better we are, and the better we know ourselves, the more eager shall we be to modify Jonah's prayer, and to cry, — "O Lord, I beseech Thee, make me to know that Thou art a gracious God, and full of compassion, slow to anger, and plenteous in mercy, and repentest Thee of the evil." ( Samuel Cox, D. D. ) It is better for me to die than to live. Jonah 4:3 Is life worth living J. Culros, D. D. ? — Jonah's mission, though in some respects strange and terrible, was one of mercy, to lead the Ninevites to repentance; and Jonah knew this from the first. The Lord could have found another messenger, but He had chosen this man for His purpose; so He brought him back, and commanded him for the second time to go to Nineveh, and "cry the cry that I bid thee." The mercy shown to Nineveh displeased Jonah exceedingly, and made him very angry. It was not merely that he seemed to be discredited by the issue, and made a fool of, but he was vexed and chagrined at what took place, and boded no good from it. He would have let the doom fall without a warning. As Jonah sat in his booth there is still some lingering hope in his mind that the threatened overthrow may yet take place. He shows no sign of brotherly-kindness; he does not sympathise with the Divine philanthropy that has no pleasure in the death of the wicked. And so, when mercy rejoiceth against judgment, he thinks it well to be angry, even unto death. He counts that for him "it is better to die than to live." It is the fretting of a wounded and disappointed spirit. His words bring up a question that has been asked again and again — Is life worth living? The question is a vague one, and really covers a wide diversity both of meanings and mental moods. Life is very different to different men. The problem of life will be viewed differently by men according to their different standing-point. We must find some standing-point which does not shift with the century, or with the changing conditions under which we pass. Such is furnished us by the revelation of God's purpose of grace in Christ Jesus. What we see in Christ is the very life which is the gift of God for man's possession. If we would only cease trying to fit theological notions into a perfect system, and set ourselves to view this revelation of God's gracious purpose, the problem of life would be wonderfully cleared and simplified. ( J. Culros, D. D. ) Then said the Lord, Doest thou well to be angry. Jonah 4:4 Anger reproved T. Kidd. Jonah's anger was not justifiable; for it rose high against God, and quarrelled with the dispensations of His providence and grace. A man is known by his temper, as much as by his speech and behaviour. The temper of Jonah was peculiar. He was a man of some goodness. He was a man of prayer and a prophet; yet his piety was greatly defective, and his virtues were tarnished with much imperfection. His history exhibits a sad picture of pettishness, fretfulness, and impatience. I. THE CIRCUMSTANCES OF THE CASE, AND THE TEMPER OF THE PROPHET UNDER THEM. Jonah was displeased exceedingly because God had accepted the repentance of Nineveh; that He exercised mercy, and turned away His wrath from that numerous people. We cannot acquit him of much that was wrong on this occasion. He was off his guard. He was greatly influenced by a proud and rebellious spirit. Henry observes of his prayer, — It is a very awkward prayer. Indeed, what could we expect from a man agitated with such a temper? How unhallowed is the petition, "Now, O Lord, take, I beseech Thee, my life from me." We cannot but notice the long-suffering goodness of God, the tenderness of Divine compassion, in the expostulation with Jonah. II. THE TEMPER OF THE PROPHET WAS EXTREMELY CENSURABLE. Is anger, then, in no case allowable? It may be directed against sin, in ourselves or in others. It was not allowable in Jonah. Every emotion of displeasure with the dispensations of God is extremely censurable; for — 1. Each of them is just. 2. Most of them are merciful. 3. All of them work together for good.Then, "in your patience possess ye your souls." Self-possession is a great and most desirable attainment. ( T. Kidd. ) Jonah's vexation N. Paisley. With what strange feelings of disappointment must every one rise from the perusal of this chapter! For Jonah fails again under his disappointment. What was it that displeased Jonah? The salvation of the sinners of Nineveh who repented. The grace of God manifested in the salvation of Nineveh. With the Divine purposes of grace he had no sympathy. He was displeased because he was not a minister of wrath to sinners. But how does he give vent to his displeasure? In prayer to God. He upbraids God for being a gracious God, merciful, slow to anger, and of great compassion, and for having resolved to manifest this grace of His character in the salvation of this great city. For what does he pray? For death to himself, unless God would give up Nineveh and its inhabitants to death and destruction. This is the thing which he says in his heart's desire and prayer before God. Jonah even seems to say that he has not repented of going to Tarshish, but rather, in his present mood. repents of returning and going to Nineveh, after he received the second call. What is this but to say that he repents of his repentance? Every feeling was sacrificed to resentment at the non-fulfilment of his prophecy. If forty days passed and Nineveh were not overthrown, what would men say of Jonah and his prophecies? He would have sacrificed Nineveh to a point of honour, to a feeling of pride or vanity, to a thought of personal interest or aggrandisement, to public opinion, or national bigotry and sectarian spite. Such is selfishness when it stands up barefaced to proclaim itself in all its nakedness before God. Now admire the forbearance of God. All He said in answer to this prayer of mixed pride and petulance was, "Doest thou well to be angry?" God is not angry, though Jonah is angry. But a rebuke is not the less severe that it is administered in a spirit of mild and gentle love; and such surely is the spirit in which God deals with Jonah's conscience; not answering the fool according to his folly. With this question, like an arrow stuck in his spirit, God leaves the angry man to himself. Jonah gave no answer. Anger is sullen, and sullenness is silent. He went out to the east of the city, made a booth to shelter himself from the sun, and over this a large-leafed gourd quickly grew. Jonah began to be better pleased. The next day the gourd withered, and Jonah was exposed and distressed. Then God asked His question again, "Doest thou well to be angry for the gourd?" Now Jonah's vexation rises; he justifies his anger, and says to God that he has good cause to be offended, and even weary of life. Then God interpreted the sudden withering of the gourd. Out of his own mouth Jonah was judged He was pitiful towards a gourd, and complained of God's being pitiful towards myriads of immortal souls. God silences all cavil respecting His present work of providence; He sets at rest all controversy respecting His purpose of grace to sinners, like the men of Nineveh, by an appeal to Jonah's own conscience. And Jonah is speechless. Learn — 1. That in the end God's purpose of grace in the salvation of sinners will be justified. 2. Want of sympathy with God's purpose of grace and salvation to sinners is a common sin. 3. This want of sympathy betrays itself, in selfishness like Jonah's, in self-seeking, self-pleasing, self-indulgence. 4. God is still rebuking this sin of selfishness, or want of sympathy, as He rebuked Jonah here, both in His Word, and in His providence. ( N. Paisley. ) Jonah and the passions P. Houghton. This chapter presents the weakness of human nature; the illusion of the passions; the bad effects that flow from the want of self-government. Here is a prophet, an advocate of righteousness, and a denouncer of the judgments of heaven, fallen into rather disgraceful circumstances, forgetting the dignity of his office, and losing the command of him

Benson Commentary Jonah 4:1 But it displeased Jonah exceedingly, and he was very angry. Jonah 4:1-3 . But it — The divine forbearance in sparing Nineveh; displeased Jonah exceedingly — “Seeing that what he had foretold against the Ninevites did not happen, he was afraid lest he should pass for a false prophet and a deceiver, his ministry be despised, and his person exposed to the violence of the Ninevites. He was therefore very peevish and impatient, and he vents his complaints in the following verse.” And he prayed unto the Lord — He uttered expostulations and complaints in his prayer to God, wherein he pleaded an excuse for his former disobedience to God’s commands. O Lord, was not this my saying — Did I not think of this, and suppose that it would be the case, that thy pardon would contradict my preaching? Therefore I fled before unto Tarshish — Namely, to avoid coming upon this message, for I knew that thou art a gracious God — I knew by the declarations thou madest to Moses, ( Exodus 34:6 ,) and by several instances of thy mercy, that thou dost not always execute the punishments thou threatenest against sinners; being moved by thy essential goodness and mercifulness to spare them. Therefore now, O Lord, take, I beseech thee, my life from me — “I cannot survive the confusion of seeing my prediction vain and to no effect; I cannot bear to live under the imputation of being a false prophet.” For it is better for me to die than to live — We may learn from this, that Jonah was naturally a man of a hasty, impatient temper; for he here shows himself to have been exceedingly vexed without any just cause. For it does not appear that the Ninevites would have despised him, or looked upon him as a false prophet, though the city was not destroyed; because their having recourse to fasting, humiliation, and turning from their evil ways, was in order to avert the wrath of God, that he might repent and turn from his fierce anger, and they perish not; see Jonah 3:9 ; and therefore they would, in all probability, have attributed the city’s preservation to this their humiliation and repentance, and have still looked upon Jonah as one that was divinely commissioned. So that he was indeed moved to these passionate expressions and exclamations purely by his own hasty disposition, and not from any just cause given him. Jonah 4:2 And he prayed unto the LORD, and said, I pray thee, O LORD, was not this my saying, when I was yet in my country? Therefore I fled before unto Tarshish: for I knew that thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil. Jonah 4:3 Therefore now, O LORD, take, I beseech thee, my life from me; for it is better for me to die than to live. Jonah 4:4 Then said the LORD, Doest thou well to be angry? Jonah 4:4-9 . Doest thou well to be angry? — What a mild reproof was this from God, for such a passionate behaviour as Jonah manifested! Here the prophet experienced that Jehovah was a gracious God, merciful, and slow to anger. Here we learn by the highest example, that of God himself, how mild and gentle we ought to be if we would be like him, even to those who carry themselves toward us in the most unreasonable and unjustifiable manner. So Jonah went out of the city — The words should rather have been rendered, Now Jonah had gone out of the city: for the particulars related in the foregoing verses took place after his departing out of the city, and sitting somewhere in view of it, expecting some extraordinary judgment to come upon it; but being disappointed, he broke out into that expostulation with God already mentioned. We may observe, in this book, several instances of facts related first, and then the manner how these facts were brought about explained afterward. And sat on the east side of the city — Probably in a place where he could best see the city; and there made him a booth — A little cot, or shed of twigs. Or, a shelter, as Bishop Newcome translates the word, observing, that it signifies both an artificial cover, such as a tent, or booth, and also a natural one, as Job 38:40 ; Jeremiah 25:38 , where it is used of the covert of a lion. The LXX. render it ????? , a tent; and the Vulgate, umbraculum, a little shed. And the Lord prepared a gourd — This is supposed to be spoken of a shrub growing in Palestine, bearing broad and very thick leaves, so that it affords a great shade. Bochart, Hiller, and Celsius say, that the ricinus, or palma- christi, is here meant; a supposition which is favoured by its height, which is that of the olive, the largeness of its leaves, which are like those of the vine, and the quickness of its growth: see Pliny, Nat. Hist., lib. 15. cap. 7. Whatever kind of plant it was that shaded Jonah, we may justly attribute a miraculous growth to it. Indeed the relation in the text evidently supposes that, saying that God made it to come up over Jonah: that it might be a shadow, &c., to deliver him from his grief — That is, from the inconvenience which he felt from the heat. So Jonah was exceeding glad of the gourd — As vehement in his joy now as in his grief before. His passions were strong, and easily moved by trifling events, whether of an agreeable or disagreeable nature. We are not told that Jonah saw the hand of God in this plant’s rising up so suddenly to shelter him, or that he was thankful to God for it. But God prepared — That is, sent, or excited, a worm — By the same power which caused the gourd suddenly to spring up and spread itself. And it smote the gourd — Early next morning it bit the root, so that the whole gourd withered. And when the sun did arise — That is, when it was got to some height; for the day-break is spoken of before, and this seems to signify some space of time after that: besides, the sun’s being described as beating on the head of Jonah, shows that an advance in the day is here intended; God prepared a vehement east wind — The winds in the hot countries, when they blow from the sandy deserts, are oftentimes more suffocating than the heat of the sun, and they make the sun-beams give a more intense heat. The sun beat upon the head of Jonah that he fainted — Was overpowered by the heat, and ready to faint. And wished himself to die — As he had done before; and said, It is better for me to die than to live — But Jonah must be made more wise, humble, and compassionate too, before it will be better for him to die than to live. And before God hath done with him, he will teach him to value his own life more, and to be more tender of the lives of others. And God said, Doest thou well to be angry for the gourd? — For an insignificant, short-lived plant? God adds this circumstance to the question before proposed, that Jonah might be his own judge, and at once condemn his own passions, justify God’s patience and mercy, and acquiesce with satisfaction in God’s merciful dealings with the inhabitants of Nineveh. And he said, I do well to be angry — When a similar question was asked before, he was silent; but now he is out of all patience, and quarrels openly and rudely with God, who had spared Nineveh, which Jonah thought ought to have been consumed as Sodom, or as the old world was. Even unto death — I have just cause to be angry, even to that degree as to wish myself dead. The prophet here records his own sin, without concealing any circumstance of it, as Moses and other holy writers have done. Jonah 4:5 So Jonah went out of the city, and sat on the east side of the city, and there made him a booth, and sat under it in the shadow, till he might see what would become of the city. Jonah 4:6 And the LORD God prepared a gourd, and made it to come up over Jonah, that it might be a shadow over his head, to deliver him from his grief. So Jonah was exceeding glad of the gourd. Jonah 4:7 But God prepared a worm when the morning rose the next day, and it smote the gourd that it withered. Jonah 4:8 And it came to pass, when the sun did arise, that God prepared a vehement east wind; and the sun beat upon the head of Jonah, that he fainted, and wished in himself to die, and said, It is better for me to die than to live. Jonah 4:9 And God said to Jonah, Doest thou well to be angry for the gourd? And he said, I do well to be angry, even unto death. Jonah 4:10 Then said the LORD, Thou hast had pity on the gourd, for the which thou hast not laboured, neither madest it grow; which came up in a night, and perished in a night: Jonah 4:10 . Then said the Lord — Jonah having thus showed his love and pity for the gourd, God proceeds to judge him out of his own mouth; Thou hast had pity on the gourd, &c. — Thou deplorest the loss of the gourd, and thinkest it a severe misfortune to thee, and hard that thou shouldest be deprived of it, though it was not made by thee, came up without any labour of thine, and was by its nature of a short duration: — if this is the case with thee in regard to a mean, short-lived plant, think how unjustly thou judgest, when thou condemnest my mercy toward the Ninevites! How much more severe would it have been to have destroyed a whole city, in the ruin of which many innocent creatures, as children and brute animals, must necessarily have been involved; and, what is still more awful, many immortal beings have been plunged into everlasting misery! If thou supposest I ought to have spared or preserved the gourd, because it shaded thee from the heat; think how much more my essential goodness and kindness toward my creatures, the work of my hands, must incline me to spare them whenever it can be done any way consistently with my justice or the laws of my government. Jonah 4:11 And should not I spare Nineveh, that great city, wherein are more than sixscore thousand persons that cannot discern between their right hand and their left hand; and also much cattle? Jonah 4:11 . And should not I — The God of infinite compassion; spare Nineveh, that great city? — Wouldest thou have me to be less merciful to such a large and populous city as Nineveh, than thou art to a shrub? Surely the lives of so many thousand men, to say nothing of their immortal souls, are much more valuable than the life of a single contemptible plant. Wherein (in which city) are more than six-score thousand persons that cannot discern, &c. — That is, infants, who have no knowledge between good and evil, as it is expressed Deuteronomy 1:39 . If we compute these as a fifth part of the inhabitants of Nineveh, the whole sum will amount to six hundred thousand persons, which are as few as can well be supposed to have inhabited a city of such large dimensions. And also much cattle — Besides men, women, and children in Nineveh, there are many other of my creatures that are not sinful, and my tender mercies are, and shall be, over all my works. If thou wouldest be their destroyer, yet I will be their saviour. Go, Jonah, rest thyself content, and be thankful that the goodness which spared Nineveh hath spared thee, in this thy inexcusable frowardness, peevishness, and impatience. I will be to repenting Nineveh what I am to thee, a God gracious and merciful, slow to anger and of great kindness, and I will turn from the evil which thou and they deserve. This reasoning seems to have silenced Jonah’s complaints, and made him sensible of his fault in repining at God’s mercy. It has been observed, that the book of Jonah ends as abruptly as it begins. It begins with a conjunction copulative, And the word came unto Jonah, &c., which has made some commentators think that it was but an appendix to some of his other writings: and it ends without giving us any manner of account, either of what became of the Ninevites, or of Jonah himself after this expedition. It is likely, indeed, from the compassionate expressions which God makes use of toward the Ninevites, that for this time he reversed their doom; and it is not improbable that Jonah, when he had executed his commission, and been satisfied by God concerning his merciful procedure, returned into Judea. We may presume, however, that the repentance of the Ninevites was of no long continuance; for, not many years after, we find the Prophet Nahum foretelling the total destruction of that city. See Calmet and Bishop Newton. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Jonah 4:1 But it displeased Jonah exceedingly, and he was very angry. ISRAEL’S JEALOUSY OF JEHOVAH Jonah 4:1-11 HAVING illustrated the truth, that the Gentiles are capable of repentance unto life, the Book now describes the effect of their escape upon Jonah, and closes by revealing God’s full heart upon the matter. Jonah is very angry that Nineveh has been spared. Is this (as some say) because his own word has not been fulfilled? In Israel there was an accepted rule that a prophet should be judged by the issue of his predictions: "If thou say in thine heart, How shall we know the word which Jehovah hath not spoken?-when a prophet speaketh in the name of Jehovah, if the thing follow not nor come to pass, that is the thing which Jehovah hath not spoken, but the prophet hath spoken presumptuously, thou shalt have no reverence for him." { Deuteronomy 18:21-22 } Was it this that stung Jonah? Did he ask for death because men would say of him that when he predicted Nineveh’s overthrow he was false and had not God’s word? Of such fears there is no trace in the story. Jonah never doubts that his word came from Jehovah, nor dreads that other men will doubt. There is absolutely no hint of anxiety as to his professional reputation. But, on the contrary, Jonah says that from the first he had the foreboding, grounded upon his knowledge of God’s character, that Nineveh would be spared, and that it was from this issue he shrank and fled to go to Tarshish. In short he could not, either then or now, master his conviction that the heathen should be destroyed. His grief, though foolish, is not selfish. He is angry, not at the baffling of his word, but at God’s forbearance with the foes and tyrants of Israel. Now, as in all else, so in this, Jonah is the type of his people. If we can judge from their literature after the Exile, they were not troubled by the non-fulfillment of prophecy, except as one item of what was the problem of their faith-the continued prosperity of the Gentiles. And this was not, what it appears to be in some Psalms, only an intellectual problem or an offence to their sense of justice. Nor could they meet it always, as some of their prophets did, with a supreme intellectual scorn of the heathen, and in the proud confidence that they themselves were the favorites of God. For the knowledge that God was infinitely gracious haunted their pride; and from the very heart of their faith arose a jealous fear that He would show His grace to others than themselves. To us it may be difficult to understand this temper. We have not been trained to believe ourselves an elect people; nor have we suffered at the hands of the heathen. Yet, at least, we have contemporaries and fellow-Christians among whom we may find still alive many of the feelings against which the Book of Jonah was written. Take the Oriental Churches of today. Centuries of oppression have created in them an awful hatred of the infidel, beneath whose power they are hardly suffered to live. The barest justice calls for the overthrow of their oppressors. That these share a common humanity with themselves is a sense they have nearly lost. For centuries they have had no spiritual intercourse with them; to try to convert a Mohammedan has been for twelve hundred years a capital crime. It is not wonderful that Eastern Christians should have long lost power to believe in the conversion of infidels, and to feel that anything is due but their destruction. The present writer once asked a cultured and devout layman of the Greek Church, Why then did God create so many Mohammedans? The answer came hot and fast: To fill up Hell! Analogous to this were the feelings of the Jews towards the peoples who had conquered and oppressed them. But the jealousy already alluded to aggravated these feelings to a rigor no Christian can ever share. What right had God to extend to their oppressors His love for a people who alone had witnessed and suffered for Him, to whom He had bound Himself by so many exclusive promises, whom He had called His Bride, His Darling, His Only One? And yet the more Israel dwelt upon that love the more they were afraid of it. God had been so gracious and so long-suffering to themselves that they could not trust Him not to show these mercies to others. In which case, what was the use of their uniqueness and privilege? What worth was their living any more? Israel might as well perish. It is this subtle story of Israel’s jealousy of Jehovah, and Jehovah’s gentle treatment of it, which we follow in the last chapter of the book. The chapter starts from Jonah’s confession of fear of the results of God’s lovingkindness and from his persuasion that, as this spread of the heathen, the life of His servant spent in opposition to the heathen was a worthless life; and the chapter closes with God’s own vindication of His Love to His jealous prophet. "It was a great grief to Jonah, and he was angered; and he prayed to Jehovah and said: Ah now, Jehovah, while I was still upon mine own ground, at the time that I prepared to flee to Tarshish, was not this my word, that I knew Thee to be a God gracious and tender, long-suffering and plenteous in love, relenting of evil? And now, Jehovah, take, I pray Thee, my life from me, for me death is better than life." In this impatience of life as well as in some subsequent traits, the story of Jonah reflects that of Elijah. But the difference between the two prophets was this, that while Elijah was very jealous for Jehovah, Jonah was very jealous of Him. Jonah could not bear to see the love promised to Israel alone, and cherished by her, bestowed equally upon her heathen oppressors. And he behaved after the manner of jealousy and of the heart that thinks itself insulted. He withdrew, and sulked in solitude, and would take no responsibility nor further interest in his work. Such men are best treated by a caustic gentleness, a little humor, a little rallying, a leaving to nature, and a taking unawares in their own confessed prejudices. All these-I dare to think even the humor-are present in God’s treatment of Jonah. This is very natural and very beautiful. Twice the Divine Voice speaks with a soft sarcasm: "Art thou very angry?" Then Jonah’s affections, turned from man to God, are allowed their course with a bit of nature, the fresh and green companion of his solitude; and then when all his pity for this has been roused by its destruction, that very pity is employed to awaken his sympathy with God’s compassion for the great city, and he is shown how he has denied to God the same natural affection which he confesses to be so strong in himself But why try further to expound so clear and obvious an argument? "But Jehovah said, Art thou so very angry?" Jonah would not answer-how lifelike is his silence at this point!-"but went out from the city and sat down before it, and made him there a booth and dwelt beneath it in the shade, till he should see what happened in the city. And Jehovah God prepared a gourd, and it grew up above Jonah to be a shadow over his head And Jonah rejoiced in the gourd with a great joy. But as dawn came up the next day God prepared a worm, and this wounded the gourd, that it perished. And it came to pass, when the sun rose, that God prepared a dry east-wind, and the sun smote on Jonah’s head, so that he was faint, and begged for himself that he might die, saying, Better my dying than my living! And God said unto Jonah, Art thou so very angry about the gourd? And he said, I am very angry-even unto death! And Jehovah said: Thou carest for a gourd for which thou hast not travailed, nor hast thou brought it up, a thing that came in a night and in a night has perished. And shall I not care for Nineveh, the Great City, in which there are more than twelve times ten thousand human beings who know not their right hand from their left, besides much cattle?" God had vindicated His love to the jealousy of those who thought that it was theirs alone. And we are left with this grand vague vision of the immeasurable city, with its multitude of innocent children and cattle, and God’s compassion brooding over all. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.