Teks -- Jonah 4:1-11 (NET)

Jonah Responds to God’s Kindness

4:1 This displeased Jonah terribly and he became very angry. 4:2 He prayed to the Lord and said, “Oh, Lord, this is just what I thought would happen when I was in my own country. This is what I tried to prevent by attempting to escape to Tarshish!– because I knew that you are gracious and compassionate, slow to anger and abounding in mercy, and one who relents concerning threatened judgment. 4:3 So now, Lord, kill me instead, because I would rather die than live!” 4:4 The Lord said, “Are you really so very angry?” 4:5 Jonah left the city and sat down east of it. He made a shelter for himself there and sat down under it in the shade to see what would happen to the city. 4:6 The Lord God appointed a little plant and caused it to grow up over Jonah to be a shade over his head to rescue him from his misery. Now Jonah was very delighted about the little plant. 4:7 So God sent a worm at dawn the next day, and it attacked the little plant so that it dried up. 4:8 When the sun began to shine, God sent a hot east wind. So the sun beat down on Jonah’s head, and he grew faint. So he despaired of life, and said, “I would rather die than live!” 4:9 God said to Jonah, “Are you really so very angry about the little plant?” And he said, “I am as angry as I could possibly be!” 4:10 The Lord said, “You were upset about this little plant, something for which you have not worked nor did you do anything to make it grow. It grew up overnight and died the next day. 4:11 Should I not be even more concerned about Nineveh, this enormous city? There are more than one hundred twenty thousand people in it who do not know right from wrong, as well as many animals!”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Jon 4:1 - It

The divine forbearance sparing Nineveh.

Wesley: Jon 4:2 - Was not this

Did I not think of this? That thy pardon would contradict my preaching.

Wesley: Jon 4:3 - Than to live

Disgraced and upbraided by hardened sinners, who will brand me for a liar.

Wesley: Jon 4:5 - A booth

Some small and mean shed, probably of green boughs.

Wesley: Jon 4:5 - 'Till he might see

It seems the forty days were not fully expired.

Wesley: Jon 4:6 - Prepared

Commanded that in the place where Jonah's booth stood, this spreading plant should spring up to be a shade when the gathered boughs were withered.

Wesley: Jon 4:6 - To deliver

To give some ease to his mind.

Wesley: Jon 4:7 - Prepared

By the same power which caused the gourd suddenly to spring, and spread itself.

Wesley: Jon 4:7 - It smote

Which early next morning, bit the root, so that the whole gourd withered.

Wesley: Jon 4:8 - A east wind

A dry, scorching, blasting wind.

Wesley: Jon 4:8 - Fainted

Overcome by the heat.

Wesley: Jon 4:8 - Better to die

But Jonah must be wiser, and humbler, and more merciful too, e'er he die. Before God hath done with him, he will teach him to value his own life more, and to be more tender of the life of others.

Wesley: Jon 4:9 - I do well to be angry

If in the violence of this passion I should die (as some have) yet were I not to blame. What a speech! Verily the law made nothing perfect!

Wesley: Jon 4:10 - Laboured

Thou didst not set it.

Wesley: Jon 4:10 - Grow

Nor didst thou water or give growth to it.

Wesley: Jon 4:11 - I

The God of infinite compassions and goodness.

Wesley: Jon 4:11 - That great city

Wouldest thou have me less merciful to such a goodly city, than thou art to a weed? Who cannot discern - Here are more than six - score innocents who are infants.

Wesley: Jon 4:11 - Much cattle

Beside men, women and children who are 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 butcher, yet I will be their God. Go Jonah, rest thyself content and be thankful: that goodness, which spared Nineveh, hath spared thee in this thy inexcusable frowardness. 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.

JFB: Jon 4:1 - angry

Literally, "hot," probably, with grief or vexation, rather than anger [FAIRBAIRN]. How sad the contrast between God's feeling on the repentance of Nineveh towards Him, and Jonah's feeling on the repentance of God towards Nineveh. Strange in one who was himself a monument of mercy on his repentance! We all, like him, need the lesson taught in the parable of the unforgiving, though forgiven, debtor (Mat 18:23-35). Jonah was grieved because Nineveh's preservation, after his denunciation, made him seem a false prophet [CALVIN]. But it would make Jonah a demon, not a man, to have preferred the destruction of six hundred thousand men rather than that his prophecy should be set aside through God's mercy triumphing over judgment. And God in that case would have severely chastised, whereas he only expostulates mildly with him, and by a mode of dealing, at once gentle and condescending, tries to show him his error. Moreover, Jonah himself, in apologizing for his vexation, does not mention the failure of his prediction as the cause: but solely the thought of God's slowness to anger. This was what led him to flee to Tarshish at his first commission; not the likelihood then of his prediction being falsified; for in fact his commission then was not to foretell Nineveh's downfall, but simply to "cry against" Nineveh's "wickedness" as having "come up before God." Jonah could hardly have been so vexed for the letter of his prediction failing, when the end of his commission had virtually been gained in leading Nineveh to repentance. This then cannot have been regarded by Jonah as the ultimate end of his commission. If Nineveh had been the prominent object with him, he would have rejoiced at the result of his mission. But Israel was the prominent aim of Jonah, as a prophet of the elect people. Probably then he regarded the destruction of Nineveh as fitted to be an example of God's judgment at last suspending His long forbearance so as to startle Israel from its desperate degeneracy, heightened by its new prosperity under Jeroboam II at that very time, in a way that all other means had failed to do. Jonah, despairing of anything effectual being done for God in Israel, unless there were first given a striking example of severity, thought when he proclaimed the downfall of Nineveh in forty days, that now at last God is about to give such an example; so when this means of awakening Israel was set aside by God's mercy on Nineveh's repentance, he was bitterly disappointed, not from pride or mercilessness, but from hopelessness as to anything being possible for the reformation of Israel, now that his cherished hope is baffled. But GOD'S plan was to teach Israel, by the example of Nineveh, how inexcusable is their own impenitence, and how inevitable their ruin if they persevere. Repenting Nineveh has proved herself more worthy of God's favor than apostate Israel; the children of the covenant have not only fallen down to, but actually below, the level of a heathen people; Israel, therefore, must go down, and the heathen rise above her. Jonah did not know the important lessons of hope to the penitent, and condemnation to those amidst outward privileges impenitent, which Nineveh's preservation on repentance was to have for aftertimes, and to all ages. He could not foresee that Messiah Himself was thus to apply that history. A lesson to us that if we could in any particular alter the plan of Providence, it would not be for the better, but for the worse [FAIRBAIRN].

JFB: Jon 4:2 - my saying

My thought, or feeling.

JFB: Jon 4:2 - fled before

I anticipated by fleeing, the disappointment of my design through Thy long-suffering mercy.

JFB: Jon 4:2 - gracious . . . and merciful, &c.

Jonah here has before his mind Exo 34:6; as Joel (Joe 2:13) in his turn quotes from Jonah.

JFB: Jon 4:3

Jonah's impatience of life under disappointed hopes of Israel's reformation through the destruction of Nineveh, is like that of Elijah at his plan for reforming Israel (1Ki. 18:1-46) failing through Jezebel (1Ki 19:4).

JFB: Jon 4:4 - Doest thou well to be angry?

Or grieved; rather as the Margin, "Art thou much angry," or "grieved?" [FAIRBAIRN with the Septuagint and Syriac]. But English Version suits the spirit of the passage, and is quite tenable in the Hebrew [GESENIUS].

JFB: Jon 4:5 - made him a booth

That is, a temporary hut of branches and leaves, so slightly formed as to be open to the wind and sun's heat.

JFB: Jon 4:5 - see what would become of the city

The term of forty days had not yet elapsed, and Jonah did not know that anything more than a suspension, or mitigation, of judgment had been granted to Nineveh. Therefore, not from sullennesss, but in order to watch the event from a neighboring station, he lodged in the booth. As a stranger, he did not know the depth of Nineveh's repentance; besides, from the Old Testament standpoint he knew that chastening judgments often followed, as in David's case (2Sa 12:10-12, 2Sa 12:14), even where sin had been repented of. To show him what he knew not, the largeness and completeness of God's mercy to penitent Nineveh, and the reasonableness of it, God made his booth a school of discipline to give him more enlightened views.

JFB: Jon 4:6 - gourd

Hebrew, kikaion; the Egyptian kiki, the "ricinus" or castor-oil plant, commonly called "palm-christ" (palma-christi). It grows from eight to ten feet high. Only one leaf grows on a branch, but that leaf being often more than a foot large, the collective leaves give good shelter from the heat. It grows rapidly, and fades as suddenly when injured.

JFB: Jon 4:6 - to deliver him from his grief

It was therefore grief, not selfish anger, which Jonah felt (see on Jon 4:1). Some external comforts will often turn the mind away from its sorrowful bent.

JFB: Jon 4:7 - a worm

Of a particular kind, deadly to the ricinus. A small worm at the root destroys a large gourd. So it takes but little to make our creature comforts wither. It should silence discontent to remember, that when our gourd is gone, our God is not gone.

JFB: Jon 4:7 - the next day

After Jonah was so "exceeding glad" (compare Psa 80:7).

JFB: Jon 4:8 - vehement

Rather, "scorching"; the Margin, "silent," expressing sultry stillness, not vehemence.

JFB: Jon 4:9

(See on Jon 4:4).

JFB: Jon 4:9 - I do well to be angry, even unto death

"I am very much grieved, even to death" [FAIRBAIRN]. So the Antitype (Mat 26:38).

JFB: Jon 4:10-11

The main lesson of the book. If Jonah so pities a plant which cost him no toil to rear, and which is so short lived and valueless, much more must Jehovah pity those hundreds of thousands of immortal men and women in great Nineveh whom He has made with such a display of creative power, especially when many of them repent, and seeing that, if all in it were destroyed, "more than six score thousand" of unoffending children, besides "much cattle," would be involved in the common destruction: Compare the same argument drawn from God's justice and mercy in Gen 18:23-33. A similar illustration from the insignificance of a plant, which "to-day is and to-morrow is cast into the oven," and which, nevertheless, is clothed by God with surpassing beauty, is given by Christ to prove that God will care for the infinitely more precious bodies and souls of men who are to live for ever (Mat 6:28-30). One soul is of more value than the whole world; surely, then, one soul is of more value than many gourds. The point of comparison spiritually is the need which Jonah, for the time being, had of the foliage of the gourd. However he might dispense with it at other times, now it was necessary for his comfort, and almost for his life. So now that Nineveh, as a city, fears God and turns to Him, God's cause needs it, and would suffer by its overthrow, just as Jonah's material well-being suffered by the withering of the gourd. If there were any hope of Israel's being awakened by Nineveh's destruction to fulfil her high destination of being a light to surrounding heathenism, then there would not have been the same need to God's cause of Nineveh's preservation, (though there would have always been need of saving the penitent). But as Israel, after judgments, now with returning prosperity turns back to apostasy, the means needed to vindicate God's cause, and provoke Israel, if possible, to jealousy, is the example of the great capital of heathendom suddenly repenting at the first warning, and consequently being spared. Thus Israel would see the kingdom of heaven transplanted from its ancient seat to another which would willingly yield its spiritual fruits. The tidings which Jonah brought back to his countrymen of Nineveh's repentance and rescue, would, if believingly understood, be far more fitted than the news of its overthrow to recall Israel to the service of God. Israel failed to learn the lesson, and so was cast out of her land. But even this was not an unmitigated evil. Jonah was a type, as of Christ, so also of Israel. Jonah, though an outcast, was highly honored of God in Nineveh; so Israel's outcast condition would prove no impediment to her serving God's cause still, if only she was faithful to God. Ezekiel and Daniel were so at Babylon; and the Jews, scattered in all lands as witnesses for the one true God, pioneered the way for Christianity, so that it spread with a rapidity which otherwise was not likely to have attended it [FAIRBAIRN].

JFB: Jon 4:11 - that cannot discern between their right hand and their left

Children under three of four years old (Deu 1:39). Six score thousand of these, allowing them to be a fifth of the whole, would give a total population of six hundred thousand.

JFB: Jon 4:11 - much cattle

God cares even for the brute creatures, of which man takes little account. These in wonderful powers and in utility are far above the shrub which Jonah is so concerned about. Yet Jonah is reckless as to their destruction and that of innocent children. The abruptness of the close of the book is more strikingly suggestive than if the thought had been followed out in detail.

Clarke: Jon 4:1 - But it displeased Jonah exceedingly

But it displeased Jonah exceedingly - This hasty, and indeed inconsiderate prophet, was vexed because his prediction was not fulfilled. He had more respect to his high sense of his own honor than he had to the goodness and mercy of God. He appeared to care little whether six hundred and twenty thousand persons were destroyed or not, so he might not pass for a deceiver, or one that denounced a falsity

Clarke: Jon 4:1 - And he was very angry

And he was very angry - Because the prediction was not literally fulfilled; for he totally lost sight of the condition.

Clarke: Jon 4:2 - I know that thou art a gracious God

I know that thou art a gracious God - See the note on Exo 34:6.

Clarke: Jon 4:3 - Take, I beseech thee, my life from me

Take, I beseech thee, my life from me - קח נא את נפשי kach na eth naphshi , "Take, I beseech thee, even my Soul."Do not let me survive this disgrace. Thou hast spared this city. I thought thou wouldst do so, because thou art merciful and gracious, and it was on this account that I refused to go at first, as I knew that thou mightest change thy purpose, though thou hadst commanded me to make an absolute denunciation of judgment. God has left this example on record to show that an inconsiderate man is not fit to be employed in his work; and he chose this one example that it might serve as an endless warning to his Church to employ no man in the work of the ministry that is not scripturally acquainted with God’ s justice and mercy.

Clarke: Jon 4:4 - Doest thou well to be angry?

Doest thou well to be angry? - ההיטב הרה לך haheitib harah lac , "Is anger good for thee?"No, anger is good for no man; but an angry preacher, minister, bishop, or prophet, is an abominable man. He who, in denouncing the word of God against sinners, joins his own passions with the Divine threatenings, is a cruel and bad man, and should not be an overseer in God’ s house. A surly bishop, a peevish, passionate preacher, will bring neither glory to God, nor good to man. Dr. Taylor renders the clause, "Art thou very much grieved?"A man may be very much grieved that a sinner is lost; but who but he who is of a fiendish nature will be grieved because God’ s mercy triumphs over judgment?

Clarke: Jon 4:5 - So Jonah went out of the city

So Jonah went out of the city - I believe this refers to what had already passed; and I therefore agree with Bp. Newcome, who translates, "Now Jonah Had gone out of the city, and Had sat,"etc.; for there are many instances where verbs in the preterite form have this force, the ו vau here turning the future into the preterite. And the passage is here to be understood thus: When he had delivered his message he left the city, and went and made himself a tent, or got under some shelter on the east side of the city, and there he was determined to remain till he should see what would become of the city. But when the forty days had expired, and he saw no evidence of the Divine wrath, he became angry, and expostulated with God as above. The fifth verse should be read in a parenthesis, or be considered as beginning the chapter.

Clarke: Jon 4:6 - And the Lord God prepared a gourd

And the Lord God prepared a gourd - I believe this should be rendered in the preterpluperfect tense. The Lord Had prepared this plant, קיקיון kikayon . It had in the course of God’ s providence been planted and grown up in that place, though perhaps not yet in full leaf; and Jonah made that his tent. And its thick branches and large leaves made it an ample shelter for him, and because it was such, he rejoiced greatly on the account. But what was the kikayon ? The best judges say the ricinus or palma Christi , from which we get what is vulgarly called castor oil, is meant. It is a tree as large as the olive, has leaves which are like those of the vine, and is also quick of growth. This in all probability was the plant in question, which had been already planted, though it had not attained its proper growth, and was not then in full leaf. Celsus, in his Hierobot., says it grows to the height of an olive tree; the trunk and branches are hollow like a kex, and the leaves sometimes as broad as the rim of a hat. It must be of a soft or spongy substance, for it is said to grow surprisingly fast. See Taylor under the root קיק , 1670. But it is evident there was something supernatural in the growth of this plant, for it is stated to have come up in a night; though the Chaldee understands the passage thus: "It was here last night, and it withered this night."In one night it might have blown and expanded its leaves considerably, though the plant had existed before, but not in full bloom till the time that Jonah required it for a shelter.

Clarke: Jon 4:7 - But God prepared a worm

But God prepared a worm - By being eaten through the root, the plant, losing its nourishment, would soon wither; and this was the case in the present instance.

Clarke: Jon 4:8 - A vehement east wind

A vehement east wind - Which was of itself of a parching, withering nature; and the sun, in addition, made it intolerable. These winds are both scorching and suffocating in the East, for deserts of burning sand lay to the east or south-east; and the easterly winds often brought such a multitude of minute particles of sand on their wings, as to add greatly to the mischief. I believe these, and the sands they carry, are the cause of the ophthalmia which prevails so much both in Egypt and India.

Clarke: Jon 4:9 - I do well to be angry, even unto death

I do well to be angry, even unto death - Many persons suppose that the gifts of prophecy and working miracles are the highest that can be conferred on man; but they are widely mistaken, for the gifts change not the heart. Jonah had the gift of prophecy, but had not received that grace which destroys the old man and creates the soul anew in Christ Jesus. This is the love of which St. Paul speaks, which if a man have not, though he had the gift of prophecy, and could miraculously remove mountains, yet in the sight of God, and for any good himself might reap from it, it would be as sounding brass and a tinkling cymbal. Jonah was a prophet, and yet had all his old bad tempers about him, in a shameful predominancy. Balaam was of the same kind. So we find that God gave the gift of prophecy even to graceless men. But many of the prophets were sanctified in their nature before their call to the prophetic office, and were the most excellent of men.

Clarke: Jon 4:10 - Which came up in a night

Which came up in a night - St. Jerome, speaking of this plant, the kikayon , assigns to it an extraordinary rapidity of growth. It delights in a sandy soil, and in a few days what was a plant grows into a large shrub. But he does not appear to have meant the ricinus ; this however is the most likely. The expressions coming up in a night and perishing in a night are only metaphorical to express speedy growth and speedy decay; and so, as we have seen, the Chaldee interprets it, די בליליא הדי הוה ובליליא אוחרנא אבד "which existed this night but in the next night perished;"and this I am satisfied is the true import of the Hebrew phrase.

Clarke: Jon 4:11 - And should not I spare Nineveh

And should not I spare Nineveh - In Jon 4:10 it is said, thou hast had pity on the gourd, אתה חסת attah Chasta ; and here the Lord uses the same word, ואני לא אחוס veani lo Achus , "And shall not I have pity upon Nineveh?"How much is the city better than the shrub? But besides this there are in it one hundred and twenty thousand persons! And shall I destroy them, rather than thy shade should be withered or thy word apparently fail? And besides, these persons are young, and have not offended, (for they knew not the difference between their right hand and their left), and should not I feel more pity for those innocents than thou dost for the fine flowering plant which is withered in a night, being itself exceedingly short-lived? Add to all this, they have now turned from those sins which induced me to denounce judgment against them. And should I destroy them who are now fasting and afflicting their souls; and, covered with sackcloth, are lying in the dust before me, bewailing their offenses and supplicating for mercy? Learn, then, from this, that it is the incorrigibly wicked on whom my judgments must fall and against whom they are threatened. And know, that to that man will I look who is of a broken and contrite spirit, and who trembles at my word. Even the dumb beasts are objects of my compassion; I will spare them for the sake of their penitent owners; and remember with the rest, That the Lord careth for oxen

The great number of cattle to which reference is here made were for the support of the inhabitants; and probably at this time the Ninevites gathered in their cattle from the champaign pasture, expecting that some foe coming to besiege them might seize upon them for their forage, while they within might suffer the lack of all things

No doubt that ancient Nineveh was like ancient Babylon, of which Quintus Curtius says the buildings were not close to the walls, there being the space of an acre left between them; and in several parts there were within the walls portions of cultivated land, that, if besieged, they might have provisions to sustain the inhabitants

And I suppose this to be true of all large ancient cities. They were rather cantons or districts than cities such as now are, only all the different inhabitants had joined together to wall in the districts for the sake of mutual defense

This last expostulation of God, it is to be hoped, produced its proper effect on the mind of this irritable prophet; and that he was fully convinced that in this, as in all other cases, God had done all things well

From this short prophecy many useful lessons may be derived. The Ninevites were on the verge of destruction, but on their repentance were respited. They did not, however, continue under the influence of good resolutions. They relapsed, and about one hundred and fifty years afterwards, the Prophet Nahum was sent to predict the miraculous discomfiture of the Assyrian king under Sennacherib, an event which took place about 710 b.c., and also the total destruction of Nineveh by Cyaxares and his allies which happened about 606 b.c. Several of the ancients, by allegorizing this book, have made Jonah declare the divinity, humanity, death, and resurrection of Christ. These points may be found in the Gospel history, their true repository; but fancy can find them any where it pleases to seek them; but he who seeks not for them will never find them here. Jonah was a type of the resurrection of Christ; nothing farther seems revealed in this prophet relative to the mysteries of Christianity

In conclusion: while I have done the best I could to illustrate the very difficult prophet through whose work the reader has just passed, I do not pretend to say I have removed every difficulty. I am satisfied only of one thing, that I have conscientiously endeavored to do it, and believe that I have generally succeeded; but am still fearful that several are left behind, which, though they may be accounted for from the briefness of the narrative of a great transaction, in which so many surprising particulars are included, yet, for general apprehension, might appear to have required a more distinct and circumstantial statement. I have only to add, that as several of the facts are evidently miraculous, and by the prophet stated as such, others may be probably of the same kind. On this ground all difficulty is removed; for God can do what he pleases. As his power is unlimited, it can meet with no impossibilities. He who gave the commission to Jonah to go and preach to the Ninevites, and prepared the great fish to swallow the disobedient prophet, could maintain his life for three days and three nights in the belly of this marine monster; and cause it to eject him at the termination of the appointed time, on any sea-coast he might choose; and afterwards the Divine power could carry the deeply contrite and now faithful prophet over the intervening distance between that and Nineveh, be that distance greater or less. Whatever, therefore, cannot be accounted for on mere natural principles in this book, may be referred to this supernatural agency; and this, on the ostensible principle of the prophecy itself, is at once a mode of interpretation as easy as it is rational. God gave the commission; he raised the storm, he prepared the fish which swallowed the prophet; he caused it to cast him forth on the dry land; he gave him a fresh commission, carried him to the place of his destination, and miraculously produced the sheltering gourd, that came to perfection in a night and withered in a night. This God therefore performed the other facts for which we cannot naturally account, as he did those already specified. This concession, for the admission of which both common sense and reason plead, at once solves all the real or seeming difficulties to be found in the Book of the Prophet Jonah

Calvin: Jon 4:1 - NO PHRASE

Jerome commends this grief of Jonah, and compares it to the holy zeal of Paul when he wished himself to be an anathema for his brethren, (Rom 9:3 :) for he denies that he grieved because God had showed mercy to so illustrious a city; but because the conversion of the Gentiles was a certain presage of the destruction of the chosen people. As then Jonah perceived as in a mirror the near ruin of Israel, he on this account grieved, if we believe Jerome: but this notion is extremely frivolous; for, immediately after, God reproved Jonah. What then will the foolish and puerile apology of Jerome avail the Prophet, since God has declared that he acted perversely in grieving? Nay, the dullness of Jerome is thus become evident; (thus indeed do I speak of a man, who, though learned and laborious, has yet deprived himself of that praise, which otherwise he might have justly earned.) His wayward disposition everywhere betrayed itself; and he is evidently disproved in this very context, where Jonah shows clearly that the cause of his grief was another, even this, — that he was unwilling to be deemed a false or a lying prophet: hence was his great grief and his bitterness. And this we see, had God not expressed his mind, was unjust and inconsistent with every reason.

We may then conclude that Jonah was influenced by false zeal when he could not with resignation bear that the city of Nineveh should have been delivered from destruction: and he also himself amplifies the greatness of his sin. He might have said, in one word, that it displeased Jonah; but not satisfied with this simple form, he adds, that he felt great displeasure or grief; and he afterwards adds, that he was very angry. Though the beginning may not have been wrong, yet excess was sinful. But he confesses that there was excess, and want of moderation in his grief: since then he accuses himself in plain words what good is it, by false and invented pretenses, to cover what we clearly see cannot be excused? But that it may be more evident why the deliverance of the city of Nineveh displeased Jonah, let us go on with the context —

Calvin: Jon 4:2 - NO PHRASE

It seems by no means befitting that Jonah should have said here that he prayed; for prayer ought to be calm; but he confesses that his mind was in a state of excitement. As then anger was burning within the Prophet, how could he come before God and utter a suitable prayer? And further, what is the end of praying, but to confess that whatever good is to be obtained resides in God, and is to be sought humbly from him? But Jonah here, on the contrary, expostulates and clamors against God; for he seems in a manner to be contending that he had a just reason for his flight, and also that God ought not to have pardoned the Ninevites. He then accuses God, that he might free himself from every blame. But all this is foreign and remote from what is required in prayer. How then must we understand this passage, in which he says that he prayed? My answer is — that the faithful often in a disturbed state of mind approach God with a desire to pray, and that their prayers are not wholly rejected, though they are not altogether approved and accepted. And hence also it appears more evident how the works of the godly are regarded by God, though they are sprinkled with many stains. Whenever the Papists read that any work has pleased God, they imagine that all was perfection and cleanness: but there is no work which is not infected with some pollution, unless it be purified by a free pardon. This I say is evident to us in this prayer, which was not so rejected by God, as though it retained not the character of prayer: and yet it is certain that Jonah was by no means rightly influenced when he prayed so clamorously, finding fault, as it were, with God, and retaining still some portion of his own obstinacy; for he boasted of his flight. But this flight, as we have stated, was a proof of manifest rebellion, since, by shaking off the yoke, he despised the call of God.

We must therefore acknowledge that there was some piety in this prayer of Jonah, as well as many faults. It was an act of piety that he addressed his complaints to God. For though hypocrites may pray to God, they yet are wholly averse to him, and freely give vent to their bitterness against God: but Jonah, while he here complains, and observes no moderation, but is carried away by a blind and perverse impulse, is yet prepared to submit to God, as we shall hereafter see. This is the reason why he says that he prayed: for he would not have been ashamed to confess any grievous sin of which he might have been conscious. He did not then extenuate his fault by using the word prayer as hypocrites are wont to do, who ever set up some pretenses or veils when they seek to cover their own baseness: such was not the object of Jonah. When therefore he says that he prayed, he declares generally that he did not so speak against God, but that he still retained some seed of piety and obedience in his heart. Jonah then prayed. Hence it follows, as I have before stated, that many of the prayers of the saints are sinful, ( vitiosas — faulty) which, when tried by the right rule, deserve to be rejected. But the Lord, according to his own mercy, pardons their defects so that these confused and turbulent prayers yet retain their title and honor.

Now he says, I pray thee, Jehovah is not this what I said? Here Jonah openly declares why he bore so ill the deliverance of Nineveh from destruction, because he was thus found to have been false and lying. But it may seem strange that the Prophet had more regard for his own reputation than for the glory of God; for in this especially shines forth the glory of God, that he is reconcilable as soon as men return to the right way, and that he offers himself to them as a father. Ought then Jonah to have preferred his own honor to the glory of God? I answer, — that the Prophet was not so devoted to himself, but that a concern for the glory of God held the first place in his soul; this is certain. For he connected, and justly so, his own ministry with the glory of God; as it proceeded from his authority. When Jonah entered Nineveh, he cried not as a private man, but avowed that he was sent by God. Now if the preaching of Jonah is found to be false, reproach will recoil on the author of his call, even on God. Jonah then no doubt could not bear that the name of God should be exposed to the reproaches of the Gentiles, as though he had spoken dissemblingly, now opening hell, then heaven: and there is nothing so contrary to the glory of God as such a dissimulation. We hence see why Jonah was seized with so much grief; he did not regard himself; but as he saw that an occasion would be given to ungodly blasphemers, if God changed his purpose, or if he did not appear consistent with his word, he felt much grieved.

But however specious this reason may be, we yet learn of how much avail are good intentions with God. Whatever good intention can be imagined, it was certainly a good intention in Jonah, worthy of some praise, that he preferred dying a hundred times rather than to hear these reproachful blasphemies — that the word of God was a mere sport, that his threatening were no better than fables, that God made this and that pretense, and transformed himself into various characters. This was certainly the very best intention, if it be estimated by our judgment. But we shall presently see that it was condemned by the mouth of God himself. Let us hence learn not to arrogate to ourselves judgment in matters which exceed our capacities, but to subject our minds to God, and to seek of him the spirit of wisdom. For whence was it that Jonah so fretted against God, except that he burned with a desire for his glory? But his zeal was inconsiderate, for he would be himself the judge and arbitrator, while, on the contrary, he ought to have subjected himself altogether to God. And the same rule ought to be observed also by us. When we see many things happening through a Divine interposition, that is, through the secret providence of God, and things which expose his name to the blasphemies of the ungodly, we ought indeed to feel grief; but in the meantime let us ask of the Lord to turn at length these shameful reproaches to his own glory; and let us by no means raise an uproar, as many do, who immediately begin to contend with God, when things are otherwise ordered than what they wish or think to be useful. Let us learn by the example of Jonah not to measure God’s judgments by our own wisdom, but to wait until he turns darkness into light. And at the same time let us learn to obey his commands, to follow his call without any disputing: though heaven and earth oppose us, though many things occur which may tend to avert us from the right course, let us yet continue in this resolution, — that nothing is better for us than to obey God, and to go on in the way which he points out to us.

But by saying that he hastened to go to Tarshish, he does not altogether excuse his flight; but he now more clearly explains, that he did not shun trouble or labor, that he did not run away from a contest or danger, but that he only avoided his call, because he felt a concern for the glory of God. The import, then, of Jonah’s words is, — that he makes God here, as it were, his witness and judge, that he did not withdraw himself from obedience to God through fear of danger, or through idleness, or through a rebellious spirit, or through any other evil motive, but only because he was unwilling that his holy name should be profaned, and would not of his own accord be the minister of that preaching, which would be the occasion of opening the mouth of ungodly and profane men, and of making them to laugh at God himself. Since then I cannot hope, he says, for any other issue to my preaching than to make the Gentiles to deride God, yea, and to revile his holy name, as though he were false and deceitful, I chose rather to flee to Tarshish. Then Jonah does not here altogether clear himself; for otherwise that chastisement, by which he ought to have been thoroughly subdued, must have failed in its effect. He had been lately restored from the deep, and shall we say that he now so extols himself against God, that he wishes to appear wholly free from every blame? This certainly would be very strange: but, as I have said, he declares to God, that he fled at the beginning for no other reason, but because he did not expect any good fruit from his preaching, but, on the contrary, feared what now seemed to take place, — that God’s name would be ridiculed.

For he immediately adds, For I know that thou art a God full of grace, and merciful, slow to wrath, etc. It is a wonder that Jonah withdrew from his lawful call; for he knew that God was merciful, and there is no stronger stimulant than this to stir us on, when God is pleased to use our labor: and we know that no one can with alacrity render service to God except he be allured by his paternal kindness. Hence no one will be a willing Prophet or Teacher, except he is persuaded that God is merciful. Jonah then seems here to reason very absurdly when he says, that he withdrew himself from his office, because he knew that God was merciful. But how did he know this? By the law of God; for the passage is taken from Exo 33:1, where is described that remarkable and memorable vision, in which God offered to Moses a view of himself: and there was then exhibited to the holy Prophet, as it were, a living representation of God, and there is no passage in the law which expresses God’s nature more to the life; for God was then pleased to make himself known in a familiar way to his servant.

As then Jonah had been instructed in the doctrine of the law, how could he discharge the office of a Prophet among his own people? And why did not this knowledge discourage his mind, when he was called to the office of a Teacher? It is then certain that this ought to be confined to the sort of preaching, such as we have before explained. Jonah would not have shrunk from God’s command, had he been sent to the Ninevites to teach what he had been ordered to do among the chosen people. Had then a message been committed to Jonah, to set forth a gracious and merciful God to the Ninevites, he would not have hesitated a moment to offer his service. But as this express threatening, Nineveh shall be destroyed, was given him in charge, he became confounded, and sought at length to flee away rather than to execute such a command. Why so? Because he thus reasoned with himself, “I am to denounce a near ruin on the Ninevites; why does God command me to do this, except to invite these wretched men to repentance? Now if they repent, will not God be instantly ready to forgive them? He would otherwise deny his own nature: God cannot be unlike himself, he cannot put off that disposition of which he has once testified to Moses. Since God, then, is reconcilable, if the Ninevites will return to the right way and flee to him, he will instantly embrace them: thus I shall be found to be false in my preaching.”

We now then perceive how this passage of Jonah is to be understood, when he says that he fled beyond the sea, at least that he attempted to do so, because he knew that God was gracious; for he would not have deprived God of his service, had not this contrariety disturbed and discouraged his mind, “What! I shall go there as God’s ambassador, in a short time I shall be discovered to be a liar: will not this reproach be cast on the name of God himself? It is therefore better for me to be silent, than that God, the founder of my call, should be ridiculed.” We see that Jonah had a distinct regard to that sort of preaching which we have already referred to. And it hence appears that Jonah gave to the Ninevites more than he thought; for he supposed that he was sent by God, only that the Ninevites might know that they were to be destroyed: but he brought deliverance to them; and this indeed he partly suspected or knew before; for he retained this truth — that God cannot divest himself of his mercy, for he remains ever the same. But when he went forth to execute the duty enjoined on him he certainly had nothing to expect but the entire ruin of the city Nineveh. God in the meantime employed his ministry for a better end and purpose. There is indeed no doubt but that he exhorted the Ninevites to repentance; but his own heart was as it were closed up, so that he could not allow them the mercy of God. We hence see that Jonah was seized with perplexities, so that he could not offer deliverance to the Ninevites, and it was yet offered them by God through his instrumentality.

We now then understand how God often works by his servants; for he leads them as the blind by his own hand where they think not. Thus, when he stirs up any one of us, we are sometimes ὀλιγόπίστοι — very weak in faith; we think that our labor will be useless and without any fruit, or at least attended with small success. But the Lord will let us see what we could not have expected. Such was the case with Jonah; for when he came to Nineveh, he had no other object but to testify respecting the destruction of the city; but the Lord was pleased to make him the minister of salvation. God then honored with remarkable success the teaching of Jonah, while he was unworthy of so great an honor; for, as we have already said, he closed up in a manner every access to the blessing of God. We now then apprehend the meaning of this passage, in which Jonah says that he fled from the call of God, because he knew that God was ready to be gracious and merciful.

I come now to the great things which are said of God. חנון , chenun, properly means a disposition to show favor, as though it was said that God is gratuitously benevolent; we express the same in our language by the terms, benin, gratieux, debonnaire. God then assumes to himself this character; and then he says, merciful; and he adds this that we may know that he is always ready to receive us, if indeed we come to him as to the fountain of goodness and mercy. But the words which follow express more clearly his mercy, and show how God is merciful, — even because he is abundant in compassion and slow to wrath. God then is inclined to kindness; and though men on whom he looks are unworthy, he is yet merciful; and this he expresses by the word רחום , rechum

It is at the same time necessary to add these two sentences that he is abundant in compassion and slow to wrath, — why so? For we ever seek in ourselves some cause for God’s favor; when we desire God to be kind to us, we inquire in ourselves why he ought to favor us: and when we find nothing, all the faith we before had respecting God’s grace at once vanishes. The Lord therefore does here recall us to himself, and testifies that he is kind and merciful, inasmuch as he is abundant in compassion; as though he said, “I have in myself a sufficient reason, why I should be accessible to you, and why I should receive you and show you favor.” Hence the goodness of God alone ought to be regarded by us, when we desire his mercy, and when we have need of pardon. It is as though he had said, that he is not influenced by any regard for our worthiness, and that it is not for merits that he is disposed to mercy when we have sinned, and that he receives us into favor; but that he does all this because his goodness is infinite and inexhaustible. And it is also added, that he is slow to wrath This slowness to wrath proves that God provides for the salvation of mankind, even when he is provoked by their sins. Though miserable men provoke God daily against themselves, he yet continues to have a regard for their salvation. He is therefore slow to wrath, which means, that the Lord does not immediately execute such punishment as they deserve who thus provoke him. We now then see what is the import of these words.

Let us now return to this — that Jonah thrust himself from his office, because he knew that God was slow to wrath, and merciful, and full of grace: he even had recourse to this reasoning, “Either God will change his nature, or spare the Ninevites if they repent: and it may be that they will repent; and then my preaching will be found to be false; for God will not deny himself, but will afford an example of his goodness and mercy in forgiving this people.” We may again remark, that we act perversely, when we follow without discrimination our own zeal: it is indeed a blind fervor which then hurries us on. Though then a thousand inconsistencies meet us when God commands any thing, our eyes ought to be closed to them, and we ought ever to follow the course of our calling; for he will so regulate all events, that all things shall redound to his glory. It is not for us in such a case to be over-wise; but the best way is, to leave in God’s hand the issue of things. It becomes us indeed to fear and to feel concerned; but our anxiety ought, at the same time, to be in submission to God, so that it is enough for us to pray. This is the import of the whole.

Now as to what he says that God repents of the evil, we have already explained this: it means, that though God has already raised his hand, he will yet withdraw it, as soon as he sees any repentance in men; for evil here is to be taken for punishment. The Lord then, though he might justly inflict extreme punishment on men, yet suspends his judgment, and when they come to him in true penitence he is instantly pacified. This is God’s repentance; he is said to repent when he freely forgives whatever punishment or evil men have deserved whenever they loathe themselves. ⁵³ It now follows —

Calvin: Jon 4:3 - Thou Jehovah,

We here see how angry Jonah was in his zeal: for this prayer cannot certainly be ascribed to his faith, as some think, who say that Jonah took a flight as it were in his soul to heaven, when he made this prayer, as though he dreaded not death, but having been divested of all fear, being free and disengaged, he presented himself to God. I do not think that the mind of Jonah was so heroic. There is indeed no doubt, as I have already said, but that he still retained some seed of piety; and this, I said, is sufficiently proved by the word prayer; for if Jonah had burst out in the strain of one in despair, it would not have been a prayer. Since then he prayed by thus speaking, it follows that it was not the cry of despair, but of too much displeasure, which Jonah did not restrain. In short, this prayer proceeded from a pious and holy zeal; but Jonah sinned as to its measure or excess; for he had in a manner forgotten himself, when he preferred death to life

Thou Jehovah, he says, take me away. He was first not free from blame in hastily wishing to die; for it is not in our power to quit this world; but we ought with submissive minds to continue in it as long as God keeps us in the station in which we are placed. whosoever, then, hastens to death with so great an ardor no doubt offends God. Paul knew that death was desirable in his case, (Phi 1:22;) but when he understood that his labor would be useful to the Church, he was contented with his lot, and preferred the will of God to his own will; and thus he was prepared both to live and to die, as it seemed good to God. It was otherwise with Jonah, “Now,” he says, “take away my life.” This was one fault; but the other was, — that he wished to die, because God spared the Ninevites. Though he was touched with some grief, he ought not yet to have gone so far as this, or rather to rush on, so as to desire death on account of the weariness of his life.

But we hence learn to what extremes men are carried, when once they give loose reins to inconsiderate zeal. The holy Prophet Jonah, who had been lately tamed and subdued by so heavy a chastisements is now seized and carried away by a desire to die, — and why? because he thought that it was hard that he denounced destruction on the Ninevites, and that still their city remained safe. This example ought to check us, that we express not too boldly our opinion respecting the doings of God, but, on the contrary, hold our thoughts captive, lest any presumption of this kind be manifested by us; for there is none of us who does not condemn Jonah, as also he condemned himself; for he does not here narrate his own praise, but means to show how foolishly he had judged of God’s work. Jonah then confesses his own folly; and therefore his experience is to us an evidence that there is nothing more preposterous than for us to settle this or that according to our own wisdom, since this is alone true wisdom, to submit ourselves wholly to the will of God.

Now if any one raises a question here, — whether it is lawful to desire death; the answer may be briefly this, — that death is not to be desired on account of the weariness of life; this is one thing: and by the weariness of life I understand that state of mind, when either poverty, or want, or disgrace, or any such thing, renders life hateful to us: but if any, through weariness on account of his sins and hatred to them, regrets his delay on earth, and can adopt the language of Paul,

“Miserable am I, who will free me from the body of this death!” (Rom 7:24,)

— he entertains a holy and pious wish, provided the submission, to which I have referred, be added so that this feeling may not break forth in opposition to the will of God; but that he who has such a desire may still suffer himself to be detained by his hand as long as he pleases. And further, when any one wishes to die, because he fears for himself as to the future, or dreads to undergo any evil, he also struggles against God; and such was the fault of Jonah; for he says that death was better to him than life, — and why? because the Lord had spared the Ninevites. We hence see how he was blinded, yea, carried away by a mad impulse to desire death.

Let us then learn so to love this life as to be prepared to lay it down whenever the Lord pleases: let us also learn to desire death, but so as to live to the Lord, and to proceed in the race set before use until he himself lead us to its end. Now follows the reproof of God —

Calvin: Jon 4:4 - NO PHRASE

There is no doubt but that God by thus reproving Jonah condemns his intemperate warmth. But since God alone is a fit judge of man’s conduct, there is no reason for us to boast that we are influenced by good intentions; for there is nothing more fallacious than our own balances. When therefore we weigh facts, deeds, and thoughts by our own judgment, we deceive ourselves. Were any disposed rhetorically to defend the conduct of Jonah, he might certainly muster up many specious pretenses; and were any one inclined to adduce excuses for Jonah, he might be made to appear to us altogether innocent: but though the whole world absolved him, what would it avail, since he was condemned by the mouth of God himself, who alone, as I have already stated, is the judge? We ought then to feel assured, that Jonah had done foolishly, even if no reason was apparent to us; for the authority of the Supreme Judge ought to be more than sufficient.

Now God expressly condemns his wrath. Had Jonah modestly expostulated, and unburdened his griefs into the bosom of God, it would have been excusable; though his ardor would not have been free from blame, it might yet have been borne with. But now, when he is angry, it is past endurance; for wrath, as one says, is but short madness; and then it blinds the perceptions of men, it disturbs all the faculties of the soul. God then does not here in a slight manner condemn Jonah, but he shows how grievously he had fallen by allowing himself to become thus angry. We must at the same time remember, that Jonah had sinned not only by giving way to anger; he might have sinned, as we have said, without being angry. But God by this circumstance — that he thus became turbulent, enhances his sin. And it is certainly a most unseemly thing, when a mean creature rises up against God, and in a boisterous spirit contends with him: this is monstrous; and Jonah was in this state of mind.

We hence see why an express mention is made of his anger, — God thus intended to bring conviction home to Jonah, that he might no more seek evasions. Had he simply said, “Why! how is it that thou dost not leave to me the supreme right of judging? If such is my will, why dost not thou submissively acknowledge that what I do is rightly done? Is it thy privilege to be so wise, as to dictate laws to me, or to correct my decisions?” — had the Lord thus spoken, there might have remained still some excuse; Jonah might have said, “Lord, I cannot restrain my grief, when I see thy name so profaned by unseemly reproaches; can I witness this with a calm mind?” He might thus have still sought some coverings for his grief; but when the Lord brought forward his anger, he must have been necessarily silenced; for what could be found to excuse Jonah, when he thus perversely rebelled, as I have said, against God, his Judge and Maker? We now then understand why God expressly declares that Jonah did not do well in being thus angry.

But I wonder how it came into Jerome’s mind to say that Jonah is not here reproved by the Lord, but that something of an indifferent kind is mentioned. He was indeed a person who was by nature a sophister, (cavillator — a caviler;) and thus he wantonly trifled with the work of falsifying Scripture; he made no conscience of perverting passages of holy writ. As, for instance, when he writes about marriage, he says that they do not ill who marry, and yet that they do not well. What a sophistry is this, and how vapid! So also on this place, “God,” he says, “does not condemn Jonah, neither did he intend to reprove his sin; but, on the contrary, Jonah brings before us here the person of Christ, who sought death that the whole world might be saved; for when alive he could not do good to his own nation, he could not save his own kindred; he therefore preferred to devote himself and his life for the redemption of the world.” These are mere puerilities; and thus the whole meaning of this passage, as we clearly see, is distorted. But the question is more emphatical than if God had simply said, “Thou hast sinned by being thus angry;” for an affirmative sentence has not so much force as that which is in the form of a question.

God then not only declares as a Judge that Jonah had not done well, but he also draws from him his own confession, as though he said, “Though thou art a judge in thine own cause, thou can’t not yet make a cover for thy passion, for thou art beyond measure angry.” For when he says לך , la k, with, or, in thyself, he reminds Jonah to examine his own heart, as though he said, “Look on thyself as in a mirror: thou wilt see what a boisterous sea is thy soul, being seized as thou art by so mad a rage.” We now then perceive not only the plain sense of the passage, but also the emphasis, which is contained in the questions which Jerome has turned to a meaning wholly contrary. I will not proceed farther; ⁵⁵ for what remains will be sufficient for to-morrow’s lecture.

Calvin: Jon 4:5 - NO PHRASE

It may be here doubted whether Jonah had waited till the forty days had passed, and whether that time had arrived; for if we say that he went out of the city before the fortieth day, another question arises, how could he have known what would be? for we have not yet found that he had been informed by any oracular communication. But the words which we have noticed intimate that it was then known by the event itself, that God had spared the city from destruction; for in the last lecture it was said, that God had repented of the evil he had declared and had not done it. It hence appears that Jonah had not gone out of the city until the forty days had passed. But there comes again another question, what need had he to sit near the city, for it was evident enough that the purpose of God had changed, or at least that the sentence Jonah had pronounced was changed? he ought not then to have seated himself near the city as though he was doubtful.

But I am inclined to adopt the conjecture, that Jonah went out after the fortieth day, for the words seem to countenance it. With regard to the question, why he yet doubted the event, when time seemed to have proved it, the answer may be readily given: though indeed the forty days had passed, yet Jonah stood as it were perplexed, because he could not as yet feel assured that what he had before proclaimed according to God’s command would be without its effect. I therefore doubt not but that Jonah was held perplexed by this thought, “Thou hast declared nothing rashly; how can it then be, that what God wished to be proclaimed by his own command and in his own name, should be now in vain, with no corresponding effect?” Since then Jonah had respect to God’s command, he could not immediately extricate himself from his doubts. This then was the cause why he sat waiting: it was, because he thought that though God’s vengeance was suspended, his preaching would not yet be in vain, but that the ruin of the city was at hand. This therefore was the reason why he still waited after the prefixed time, as though the event was still doubtful.

Now that this may be more evident, let us bear in mind that the purpose of God was hidden, so that Jonah understood not all the parts of his vocation. God, then, when he threatened ruin to the Ninevites, designed to speak conditionally: for what could have been the benefit of the word, unless this condition was added, — that the Ninevites, if they repented, should be saved? There would otherwise have been no need of a Prophet; the Lord might have executed the judgment which the Ninevites deserved, had he not intended to regard their salvation. If any one objects by saying that a preacher was sent to render them inexcusable, — this would have been unusual; for God had executed all his other judgments without any previous denunciation, I mean, with regard to heathen nations: it was the peculiar privilege of the Church that the Prophets ever denounced the punishments which were at hand; but to other nations God made it known that he was their Judge, though he did not send Prophets to warn them. There was then included a condition, with regard to God’s purpose, when he commanded the Ninevites to be terrified by so express a declaration. But Jonah was, so to speak, too literal a teacher; for he did not include what he ought to have done, — that there was room for repentance, and that the city would be saved, if the Ninevites repented of their wickedness. Since then Jonah had learned only one half of his office, it is no wonder that his mind was still in doubt, and could not feel assured as to the issue; for he had nothing but the event, God had not yet made known to him what he would do. Let us now proceed —

Calvin: Jon 4:6 - NO PHRASE

Before I proceed to treat on the contents of these verses, I will say a few things on the word קיקיון , kikiun; for there were formerly some disputes respecting this word. Some render it, a gourd; ( eucurbitam) others think it to have been a cucumber. Free conjectures are commonly made respecting obscure and unknown things. However, the first rendering has been the received one: and Augustine says, that a tumult arose in some church, when the Bishop rend the new interpretation of Jerome, who said that it was the ivy. Those men were certainly thoughtless and foolish who were so offended for a matter so trifling; for they ought to have more carefully inquired which version was the best and most correct. And Augustine did not act so very wisely in this affair; for superstition so possessed him, that he was unwilling that the received version of the Old Testament should be changed. He indeed willingly allowed Jerome to translate the New Testament from the Greek original; but he would not have the Old Testament to be touched; for he entertained a suspicion of the Jews, — that as they were the most inveterate enemies of the faith, they would have tried to falsify the Law and the Prophets. As then Augustine had this suspicion, he preferred retaining the common version. And Jerome relates that he was traduced at Rome, because he had rendered it ivy instead of gourd; but he answered Augustine in a very severe and almost an angry manner; and he inveighed in high displeasure against some Cornelius and another by the name of Asinius Polio, who had accused him at Rome as one guilty of sacrilege, because he had changed this word. I cannot allege in excuse, that they peevishly rejected what was probable. But as to the thing itself, I would rather retain in this place the word gourd, or cucumber, than to cause any disturbance by a thing of no moment. Jerome himself confesses, that it was not ivy; for he says, that it was a kind of a shrub, and that it grows everywhere in Syria; he says that it was a shrub supported by its own stem, which is not the case with ivy; for the ivy, except it cleaves to a wall or to a tree, creeps on the ground. It could not then have been the ivy; and he ought not to have so translated it. He excuses himself and says, that if he had put down the Hebrew word, many would have dreamt it to have been a beast or a serpent. He therefore wished to put down something that was known. But he might also have caused many doubts: “Why! ivy is said to have ascended over the head of Jonah, and to have afforded him a shade; how could this have been?” Now I wonder why Jerome says in one place that the shrub was called in his time Cicion in the Syrian language; and he says in another place in his Commentaries, that it was called in the same language Elkeroa; which we see to be wholly different from the word קיקיון , kikiun. Now when he answered Augustine I doubt not but that he dissembled; for he knew that Augustine did not understand Hebrew: he therefore trifled with him as with a child, because he was ignorant. It seems to have been a new gloss, I know not what, invented at the time for his own convenience: I doubt not but that he at the moment formed the word, as there is some affinity between קיקיון , kikiun, and cicion. However it may have been, whether it was a gourd or a shrub, it is not necessary to dispute much how it could have grown so soon into so great a size. Jerome says, that it was a shrub with many leaves, and that it grew to the size of a vine. Be it so; but this shrub grows not in one day, nor in two, nor in three days.

It must have therefore been something extraordinary. Neither the ivy, nor the gourd, nor any shrub, nor any tree, could have grown so quickly as to afford a cover to the head of Jonah: nor did this shrub alone give shelter to Jonah’s head; for it is more probable, that it was derived also from the booth which he had made for himself. Jonah then not only sheltered himself under the shrub, but had the booth as an additional cover, when he was not sufficiently defended from the heat of the sun. Hence God added this shrub to the shade afforded by the booth: for in those regions, as we know, the sun is very hot; and further, it was, as we shall see, an extraordinary heat.

I wished to say thus much of the word ivy; and I have spoken more than I intended; but as there have been contentions formerly on the subject, I wished to notice what may be satisfactory even to curious readers. I come now to what is contained in this passage.

Jonah tells us that a gourds or a cucumber, or an ivy, was prepared by the Lord. There is no doubt but that this shrub grew in a manner unusual, that it might be a cover to the booth of Jonah. So I view the passage. But God, we know, approaches nature, whenever he does anything beyond what nature is: this is not indeed always the case; but we generally find that God so works, as that he exceeds the course of nature, and yet from nature he does not wholly depart. For when in the desert he intended to collect together a great quantity of quails, that he might give meat to the people, he raised wind from the east, (Num 11:31.) How often the winds blew without bringing such an abundance of birds? It was therefore a miracle: but yet God did not wholly cast aside the assistance of nature; hence he made use of the wind; and yet the wind could not of itself bring these birds. So also in this place, God had chosen, I have no doubt, a herb, which soon ascended to a great height, and yet far surpassed the usual course of nature. In this sense, then, it is that God is said to have prepared the קיקיון , kikiun, ⁵⁶ and to have made it to ascend over Jonah’s head, that it might be for a shade to his head and free him from his distress.

Calvin: Jon 4:7 - NO PHRASE

But it is said afterwards that a worm was prepared. We see here also, that what seemed to happen by chance was yet directed by the hidden providence of God. Should any one say, that what is here narrated does not commonly happen, but what once happened; to this I answer, — that though God then designed to exhibit a wonderful example, worthy of being remembered, it is yet ever true that the gnawing even of worms are directed by the counsel of God, so that neither a herb nor a tree withers independently of his purpose. The same truth is declared by Christ when he says, that without the Father’s appointment the sparrows fall not on the ground, (Mat 10:29.) Thus much as to the worm.

Calvin: Jon 4:8 - NO PHRASE

It is now added, that when the sun arose the day following, a wind was prepared. We here learn the same thing, — that winds do not of themselves rise, or by chance, but are stirred up by a Divine power. There may indeed be found causes in nature why now the air is tranquil, and then it is disturbed by winds; but God’s purpose regulates all these intermediate causes; so that this is ever true — that nature is not some blind impulse, but a law settled by the will of God. God then ever regulates by his own counsel and hand whatever happens. The only difference is, that his works which flow in the usual course have the name of nature; and they are miracles and retain not the name of nature, when God changes their wonted course; but yet they all proceed from God as their author. Therefore with regard to this wind, we must understand that it was not usual or common; and yet that winds are daily no less stirred up by God’s providence than this wind of which Jonah speaks. But God wrought then, so to speak, beyond the usual course of nature, though he daily preserves the regular order of nature itself.

Let us now see why this whole narrative has been set down. Jonah confesses that he rejoiced with great joy, when he was sheltered from the extreme heat of the sun: but when the shrub withered, he was touched with so much grief that he wished to die. There is nothing superfluous here; for Jonah shows, with regard to his joy and his grief, how tender he was and how susceptible of both. Jonah here confesses his own sensibility, first by saying that he greatly rejoiced, and then by saying that he was so much grieved for the withered shrub, that through weariness of life he instantly desired death. There is then here an ingenuous confession of weakness; for Jonah in a very simple manner has mentioned both his joy and his grief. But he has distinctly expressed the vehemence of both feelings, that we might know that he was led away by his strong emotions, so that in the least things he was either inflamed with anger, or elated with joy beyond any bounds. This then was the case with him in his grief as well as in his joy. But he does not say that he prayed as before; but he adopts the word שאל , shal, which signifies to desire or wish. He desired, it is said, for his soul that he might die. It is hence probable that Jonah was so overwhelmed with grief that he did not lift up his heart to God; and yet we see that he was not neglected by God: for it immediately follows —

Calvin: Jon 4:9 - NO PHRASE

We see here that God had concealed himself for a time, but did not yet forsake his servant. He often looks on us from behind; that is, though we think that he has forgotten us, he yet observes how we go on, that he may in due time afford help: and hence it is that he recovers and raises up the falling, before we perceive that he is near. This was his manner with Jonah, when he began to address him: for, as we have said, grief had so oppressed the mind of the holy Prophets that it could no longer be raised up to God. Hence he desired to die; and still God did not forsake him. This was no common example of the invaluable mercy of God, with which he favors his own people, even when they precipitate themselves into ruin: such was the case with Jonah, who rushed headlong into a state of despair, and cared not for any remedy. God then did not wait until he was sought, but anticipated miserable Jonah, who was now seeking destruction to himself.

He says, Doest thou well that thou art thus angry for the gourd? As though he had said, that he was too violently disturbed for a matter so trifling. And we must ever bear that in mind, of which we spoke more fully yesterday, — that God did not merely reprove his servant, because he did not patiently bear the withering of the gourd — what then? but because he became angry; for in anger there is ever an excess. Since then Jonah was thus grieved beyond measure, and without any restraint, it was justly condemned by God as a fault. I will now not repeat what I said yesterday respecting the enhancing of the crime, inasmuch as Jonah not only murmured on account of the withering of the shrub, but also disregarded himself, and boiled over with displeasure beyond all due limits.

And the answer of Jonah confirms this, I do well, he says, in being angry even to death. We here see how obstinately the holy Prophet repelled the admonition of God, by which he ought to have been restored to a right mind. He was not ignorant that God spoke. Why then was he not smitten with shame? Why was he not moved by the authority of the speaker, so as immediately to repress the fierceness of his mind? But thus it commonly happens, when the minds of men are once blinded by some wrong feeling; though the Lord may thunder and fulminate from heaven, they will not hear, at least they will not cease violently to resist, as Jonah does here. Since then we find such an example of perverseness in this holy man, how much more ought every one of us to fear? Let us hence learn to repress in time our feelings, and instantly at the beginning to bridle them, lest if they should burst forth to a greater extent, we become at last altogether obstinate. I do well, he says, in being angry even to death. God charged his servant Jonah with the vice of anger; Jonah now indulges himself in his own madness, so that he says that desperation is not a vice: I do not sin, he says, though I am despairing; though I abandon myself to death as with mad fury, I do not yet sin.

Who could have thought that the holy Prophet could have been brought into this state of mind? But let us be reminded, as I have already said, by this remarkable example, how furious and unreasonable are the passions of our flesh. There is, therefore, nothing better than to restrain them, before they gather more strength than they ought; for when any one feeds his vices, this obstinacy and hardness always follow. But to be angry, or to be in a fume even to death, is to feel such a weariness of life, as to give ourselves up of our own accord to death. It was not indeed the design of Jonah to lay violent hands on himself; but though he abstained from violence, he yet, as to the purpose of his mind, procured death to himself; for he submitted not to God, but was carried away by a blind impulse, so that he wished to throw away his life. It now follows —

Calvin: Jon 4:10 - NO PHRASE

Here God explains the design he had in suddenly raising up the gourd, and then in causing it to perish or wither through the gnawing of a worm; it was to teach Jonah that misconduct towards the Ninevites was very inhuman. Though we find that the holy Prophet had become a prey to dreadful feelings, yet God, by this exhibition, does in a manner remind him of his folly; for, under the representation of a gourd, he shows how unkindly he desired the destruction of so populous a city as Nineveh.

Yet this comparison may appear ill suited for the purpose. Jonah felt sorry for the gourd, but he only regarded himself: hence he was displeased, because the relief with which he was pleased was taken away from him. As then this inconvenience had driven Jonah to anger, the similitude may not seem appropriate when God thus reasons, Thou wouldest spare the gourd, should I not spare this great city? Nay, but he was not concerned for the gourd itself: if all the gourds of the world withered, he would not have been touched with any grief; but as he felt the greatest danger being scorched by the extreme heat of the sun, it was on this account that he was angry. To this I answer, — that though Jonah consulted his own advantage, yet this similitude is most suitable: for God preserves men for the purpose for which he has designed them. Jonah grieved for the withering of the gourd, because he was deprived of its shade: and God does not create men in vain; it is then no wonder that he wishes them to be saved. We hence see that Jonah was not unsuitably taught by this representation, how inhumanely he conducted himself towards the Ninevites. He was certainly but one individual; since then he made such an account of himself and the gourd only, how was it that he cast aside all care for so great and so populous a city? Ought not this to have come to his mind, that it was no wonder that God, the Creator and Father, had a care for so many thousands of men? Though indeed the Ninevites were alienated from God, yet as they were men, God, as he is the Father of the whole human race, acknowledged them as his own, at least to such an extent as to give them the common light of day, and other blessings of earthly life. We now then understand the import of this comparison: “Thou wouldest spare,” he says, “the gourd, and should I not spare this great city?”

It hence appears how frivolous is the gloss of Jerome, — that Jonah was not angry on account of the deliverance of the city, but because he saw that his own nation would, through its means, be destroyed: for God repeats again that Jonah’s feeling was quite different, — that he bore with indignity the deliverance of the city from ruin. And less to be endured it is still, that Jerome excuses Jonah by saying that he nobly and courageously answered God, that he had not sinned in being angry even to death. That man dared, without any shame or discernment, to invent a pretense that he might excuse so disgraceful an obstinacy. But it is enough for us to understand the real meaning of the Prophet. Here then he shows, according to God’s representation, that his cruelty was justly condemned for having anxiously desired the destruction of a populous city.

But we ought to notice all the parts of the similitudes when he says, Thou wouldest have spared, etc. There is an emphasis in the pronoun אתה , ate, for God compares himself with Jonah; “Who art thou? Doubtless a mortal man is not so inclined to mercy as I am. But thou takest to thyself this right — to desire to spare the gourd, even thou who art made of clay. Now this gourd is not thy work, thou hast not labored for it, it has not proceeded from thy culture or toil; and further, thou hast not raised it up, and further still, it was the daughter of a night, and in one night it perished; it was an evanescent shrub or herb. If then thou regardest the nature of the gourd, if thou regardest thyself, and joinest together all the other circumstances, thou wilt find no reason for thy hot displeasure. But should not I, who am God, in whose hand are all things, whose prerogative and whose constant practice it is mercifully to bear with men — should not I spare them, though they were worthy of destruction? and should not I spare a great city? The matter here is not concerning a little plant, but a large number of people. And, in the last place, it is a city, in which there are a hundred and twenty thousand men who know not how to distinguish between their right hand and the left.”

We now then see how emphatical are all the parts of this comparison. And though God’s design was to reprove the foolish and sinful grief of Jonah, we may yet further collect a general instruction by reasoning in this manner, “We feel for one another, and so nature inclines us, and yet we are wicked and cruel. If then men are inclined to mercy through some hidden impulse of nature, what may not be hoped from the inconceivable goodness of God, who is the Creator of the whole world, and the Father of us all? and will not he, who is the fountain of all goodness and mercy spare us?”

Calvin: Jon 4:11 - NO PHRASE

Now as to the number, Jonah mentions here twelve times ten thousand men, and that is as we have said, one hundred and twenty thousand. God shows here how paternally he cares for mankind. Every one of us is cherished by him with singular care: but yet he records here a large number, that it might be more manifest that he so much regards mankind that he will not inconsiderately fulminate against any one nation. And what he adds, that they could not distinguish between the right hand and the left, is to be referred, I have no doubt, to their age; and this opinion has been almost universally received. Some one, however has expressed a fear lest the city should be made too large by allowing such a number of men: he has, therefore, promiscuously included the old, as well as those of middle age and infants. He says that these could not distinguish between the right hand and the left, because they had not been taught in the school of God, nor understood the difference between right and wrong; for the unbelieving, as we know, went astray in their errors. But this view is too strained; and besides, there is no reason for this comment; for that city, we know, was not only like some great cities, many of which are at this day in Europe, but it surpassed most of the principal cities at this day. We know that in Paris there are more than four hundred thousand souls: the same is the case with other cities. I therefore reject this comment, as though Jonah was here speaking of all the Ninevites. But God, on the contrary, intended to show, that though there was the justest reason for destroying entirely the whole city, there were yet other reasons which justified the suspension of so dreadful a vengeance; for many infants were there who had not, by their own transgressions, deserved such a destruction.

God then shows here to Jonah that he had been carried away by his own merciless zeal. Though his zeal, as it has been said, arose from a good principle, yet Jonah was influenced by a feeling far too vehement. This God proved, by sparing so many infants hitherto innocent. And to infants he adds the brute animals. Oxen were certainly superior to shrubs. If Jonah justly grieved for one withering shrub, it was far more deplorable and cruel for so many innocent animals to perish. We hence see how apposite are all the parts of this similitude, to make Jonah to loathe his folly, and to be ashamed of it; for he had attempted to frustrate the secret purpose of God, and in a manner to overrule it by his own will, so that the Ninevites might not be spared, who yet labored by true repentance to anticipate the divine judgment.

Defender: Jon 4:1 - displeased Jonah

Although Jonah himself had repented of his disobedience and had preached in Nineveh as God had commanded, he had not yet repented of his attitude toward the Assyrians, preferring their destruction to their conversion! That was why he tried to flee to Tarshish in the first place (Jon 4:2). He knew from the prophecies of his contemporary, Hosea, that the Assyrians would eventually conquer and deport his people into Assyria (Hos 9:3), and he harbored an intense hatred of them as a nation. He was willing to proclaim coming destruction to them, but not salvation."

Defender: Jon 4:6 - prepared a gourd

There are a number of fast-growing plants in the deserts of the Middle East, and commentators disagree as to the botanical identity of this "gourd." None, however, would grow to such a height overnight, so this plant, like the fish, must be understood as miraculous. The worm which (like the fish and the gourd) had also been "prepared" by God (Jon 4:7), must likewise have possessed miraculous abilities, to produce an overnight disintegration of such a large shade plant. The "vehement east wind" (Jon 4:8) was also prepared by God, making Jonah so conscious of God's concern and power with regard to his animal and plant creations, that he could finally appreciate God's concern even for the pagan Assyrians."

Defender: Jon 4:11 - right hand

This reference indicates there were 120,000 little children in Nineveh, in addition to the adolescents and adults, and God cared for them. Even though the Assyrians were mortal enemies of Israel, yet these chosen people of God needed to remember that God's original promise to their father Abraham had included a promise that, through them, all nations of the earth would be blessed (Gen 12:3). Their promised Messiah was also to be "a light to the Gentiles" (Isa 49:6).

Defender: Jon 4:11 - cattle

God is concerned not only about all people but also all His animal creatures - even sparrows (Mat 10:29). Most of God's remarkable monologue to Job, for example, deals with His providential care of the animal kingdom (Job 38:39-41:34)."

TSK: Jon 4:1

Jon 4:9; Mat 20:15; Luk 7:39, Luk 15:28; Act 13:46; Jam 4:5, Jam 4:6

TSK: Jon 4:2 - he prayed // I fled // thou art // and of

he prayed : 1Ki 19:4; Jer 20:7

I fled : Jon 1:3; Luk 10:29

thou art : Exo 34:6, Exo 34:7; Num 14:18, Num 14:19; Psa 78:38, Psa 86:5, Psa 86:15, Psa 145:8; Hos 11:8, Hos 11:9; Joe 2:13, Joe 2:14; Mic 7:18

and of : Jon 3:10; Exo 32:14; Psa 90:13; Jer 18:8; Amo 7:3, Amo 7:6

TSK: Jon 4:3 - take // for

take : Num 11:15, Num 20:3; 1Ki 19:4; Job 3:20,Job 3:21, Job 6:8, Job 6:9; Jer 20:14-18; Phi 1:21-25

for : Jon 4:8; Job 7:15, Job 7:16; Ecc 7:1; 1Co 9:15

TSK: Jon 4:4 - Doest thou well to be angry

Doest thou well to be angry : or, Art thou greatly angry, Jon 4:9; Num 20:11, Num 20:12, Num 20:24; Psa 106:32, Psa 106:33; Mic 6:3; Mat 20:15; Jam 1:19, Jam 1:20

TSK: Jon 4:5 - Jonah // till

Jonah : Jon 1:5; 1Ki 19:9, 1Ki 19:13; Isa 57:17; Jer 20:9

till : Gen 19:27, Gen 19:28; Jer 17:15, Jer 17:16; Luk 19:41-44

TSK: Jon 4:6 - the Lord // gourd // So // was exceeding glad

the Lord : Jon 1:17; Psa 103:10-14

gourd : or, palmcrist, Heb. Kikajon , קיקיון [Strong’ s H7021], probably the palma Christi , called kiki or kouki by the Egyptians, and Elkherod by the Arabs, from which caster oil is extracted. It is as large as the olive tree, has leaves like those of a vine, sometimes as broad as the brim of a hat, and is of very quick growth.

So : Est 5:9; Pro 23:5; Isa 39:2; Amo 6:13; Luk 10:20; 1Co 7:30

was exceeding glad : Heb. rejoiced with great joy

TSK: Jon 4:7 - prepared // it withered

prepared : Job 1:21; Psa 30:6, Psa 30:7, Psa 102:10

it withered : Psa 90:5, Psa 90:6; Isa 40:6-8; Joe 1:12

TSK: Jon 4:8 - that God // vehement // and the sun // and wished

that God : Jon 4:6, Jon 4:7, Jon 1:4, Jon 1:17; Eze 19:12; Rev 3:19

vehement : or, silent

and the sun : Psa 121:6; Son 1:6; Isa 49:10; Rev 7:16

and wished : Jon 4:3; Lev 10:3; 1Sa 3:18; 2Sa 15:25, 2Sa 15:26; Job 2:10; Psa 39:9

TSK: Jon 4:9 - Doest thou well to be angry // I do well to be angry // even

Doest thou well to be angry : or, Art thou greatly angry, Jon 4:4

I do well to be angry : or, I am greatly angry, Gen 4:5-14; Job 18:4, Job 40:4, Job 40:5

even : Jdg 16:16; Job 5:2; Mat 26:38; 2Co 7:10; Rev 9:6

TSK: Jon 4:10 - had pity on // came up in a night

had pity on : or, spared

came up in a night : Heb. was the son of the night, 1Sa 20:31; Gen 17:12 *marg.

TSK: Jon 4:11 - should // Nineveh // sixscore // that cannot // and also

should : Jon 4:1; Isa 1:18; Mat 18:33; Luk 15:28-32

Nineveh : Jon 1:2, Jon 3:2, Jon 3:3

sixscore : It is generally calculated that the young children of any place are a fifth of the inhabitants, and consequently the whole population of Nineveh would amount to about 600,000; which is very inferior to that of London and Paris, though they occupy not one quarter of the ground. In eastern cities there are large vacant spaces for gardens and pasturages, so that there might be very ""much cattle."

that cannot : Deu 1:39

and also : Psa 36:6, Psa 104:14, Psa 104:27, Psa 104:28, Psa 145:8, Psa 145:9, Psa 145:15, Psa 145:16

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Jon 4:1 - But // displeased Jonah // Exceedingly // And he was very angry

But Heb. And, it , the Divine forbearance sparing the great and sinful Nineveh,

displeased Jonah was very disagreeable to Jonah’ s hasty and fierce temper, to his love of his own credit, and it afflicted him to see Nineveh survive the forty days limited for their continuance.

Exceedingly it was a great affliction to him, so highly distempered is Jonah at God’ s goodness to a repenting city.

And he was very angry: this kindled a fire in his breast which was made up of envy, indignation, and grief, for that it was not done, and desire that yet it may be done. Jonah would yet have Nineveh a sacrifice to God’ s justice, and an eternal monument of his truth who foretold its ruin.

Poole: Jon 4:2 - And he prayed // And said // I pray thee, O Lord // Was not this my saying? // In my country // Therefore I fled // Unto Tarshis // For I knew // That thou art a gracious God // And merciful // Slow to anger // And of great kindness // And repentest thee of the evil

And he prayed in a strange distempered humour sets about this work, and accordingly manageth it; when he designs to pray, his turbulent affections hurry him into unseemly contests and quarrels with God, yet since he fell on his knees with purpose to pray to God, the Scriptures report it as his prayer to the Lord.

And said either spake it out in words, or else thus reasoned within himself, and now leaves it recorded what were his words, or his thoughts.

I pray thee, O Lord: this begins his complaint, or quarrel against the Lord.

Was not this my saying? did I not think of this? was I not apprehensive that it would be so I should preach avenging justice, and thou wouldst exercise pardoning mercy; thy pardon would contradict my preaching?

In my country either in Canaan, or Galilee, or in Gath-hepher, where had I died, and never been a prophet to Nineveh, I had ever had the reputation of a true prophet, but now at Nineveh I shall be reported a false dreamer.

Therefore I fled there was reason for what I did when I declined the message, and fled away from thy presence: he seems to justify that flight which God condemned in him by a miraculous punishment inflicted on him,

Unto Tarshis: see Jon 1:3 .

For I knew he might know it by God’ s dealings with so exorbitantly passionate a man as Jonah himself was, but he knew it from God’ s account of himself, Exo 34:6,7 , and many other places of the Scripture.

That thou art a gracious God who hath bowels of compassion, a heart that is a fountain of tender mercy.

And merciful readily expressing his compassions toward sinners that need and sue for mercy.

Slow to anger who dost wait long for the sinner’ s return, and dost not hasten thy executions.

And of great kindness and when provoked thou art yet of an infinite goodness lenity, and kindness, and forgivest the sinner that repenteth.

And repentest thee of the evil: see Amo 3:9,10 .

Poole: Jon 4:3 - Therefore // Take, I beseech thee, life from me // It is better for me to die // Than to live

Therefore Heb. And now ; now presently, let no time slip. O Lord, who art, as the only Author, so the great Arbiter of life; the mighty and eternal God. His sovereignty was enough to command Jonah’ s reverence, but Jonah forgets himself and his God.

Take, I beseech thee, life from me: in a peevish humour Jonah is weary of his life, and prays for death; yet in this request some mixture there is of grace with passion; somewhat of mercy from God to Jonah, in that he doth not give him up to his own passion; and Jonah, as weary as he is, yet will live till God will take away his life.

It is better for me to die it is more desirable to me to die and be buried, for then my prophesying that never came to pass will be soon forgotten; however, I shall never more blush at the rebukes the world will cast upon me.

Than to live disgraced and upbraided by atheists and hardened sinners, who will reflect the lie upon me or on my God.

Poole: Jon 4:4 - The Lord // Doest thou well to be angry?

Then, so soon as Jonah’ s haste had sinned against his God and his own life, said the Lord; either by voice audible to Jonah, or rather by his Spirit; that Spirit which gave Jonah order to go and preach, now takes order to debate the case.

The Lord who is now, as Jonah needed he should be, gracious, slow to anger, and of great kindness toward Jonah, else he had not lived a moment longer to repent him of his last sins in this matter.

Doest thou well to be angry? is thy vehement anger warrantable? or will this anger of thine do good to thyself or others? Think well of it, whether thou dost act like a prophet, like one that feareth God, or like a man, in this thine anger?

Poole: Jon 4:5 - Jonah went out of the city // And sat // On the east side of the city // Made him a booth // And sat under it in the shadow // Till he might see what would become of the city

So, when the Lord had taken notice and reproved the passions of Jonah, and made some impression on his mind for the present,

Jonah went out of the city discontented in himself, and doubtful of the issue whether God would be more tender of the life of multitudes or of Jonah’ s credit, the prophet withdrew himself, and waits; how long we have not any ground of conjecture.

And sat put himself into a posture of waiting, and therefore, to repose himself, rather sat than stood.

On the east side of the city which in likelihood was some higher ground, the city standing on the east banks of Tigris; the further he went east, the higher the ground was, and the safer, from the uncertain manner of the city’ s overthrow.

Made him a booth some small and mean shed for shade and shelter, usually made of green boughs.

And sat under it in the shadow these boughs, thus pitched and made into a booth, afforded some shadow, in which Jonah reposed him.

Till he might see what would become of the city: by this passage it should seem the forty days were not fully expired, nor yet wanted much of expiring, and Jonah seems resolved there to expect the event of the city.

Poole: Jon 4:6 - Prepared // A gourd // Made it to come up // To deliver him from his grief // Exceeding glad // Of the gourd

Prepared commanded that in the place where Jonah’ s booth stood, this herb, or spreading plant, should spring up to be a shade when the gathered boughs are withered.

A gourd: it is not certain what this was; some say ivy; others say it was palma christi, or five-leaved, whose leaves are so set as to resemble a man’ s hand, or a wild vine or colocyntha; nor is it very material we should search further into the nature of this Nzyqyq in the text, it was some wild plant with long and broad leaves, which suddenly grew, spread itself, and made a good shade.

Made it to come up God gate it a speedy growth, and directed the growth that it should cover the top of the booth, and be a shade to Jonah against the vehemence of the sun, which did shine very parchingly hot in those countries.

To deliver him from his grief to give some ease to his mind, refresh his natural spirits, much discomposed by the violence of his passions and by the violent heat of the sun. It is probable this grief was some extreme fit of continued head-ache.

Exceeding glad as vehement in his joy now as in his grief before; he was a man of great affections, whatever moved them.

Of the gourd his ease by the gourd made him glad of it, and I observe that here is no mention made of Jonah’ s seeing God in it.

Poole: Jon 4:7 - But God // prepared // worm

But God by the same power which caused the gourd suddenly, and to Jonah’ s great joy, to spring, grow, and spread itself as a canopy,

prepared also a

worm what, is not said, some contemptible grub that was not seen by Jonah; which early next morning, i.e. by break of day, bit the root, so that the whole gourd suddenly withered.

Poole: Jon 4:8 - And it came to pass // When the sun did arise // God prepared // A vehement east wind // The sun beat upon the head of Jonah // He fainted // Wished in himself to die // It is better for me to die than to live

And it came to pass after all these passages both in chastising and refreshing Jonah, and after all Jonah’ s deportment under them, but more immediately after the withering of the gourd and the loss of the shadow.

When the sun did arise with the rising of the sun, so early in the morning as the sun arose.

God prepared by a particular command from God.

A vehement east wind a dry, scorching, blasting wind wherever it blows, but more than ordinarily so in those climates, and most so when sent out on such an errand by the Lord. Silent , saith the Hebrew. Ruffling winds usually cool the air, but the silent, which blow with even tenor, rather increase the heat of the air. However, this wind was sent to do so, and certainly did it.

The sun beat upon the head of Jonah did perpetually and vehemently shine, or point its burning beams, upon the-undefended head of Jonah: no wind to cool, no shade to cover, scorched Jonah.

He fainted overcome by the heat, he was no longer able to stand, but as a fainting man fell down ready to die. His strength of body and his courage of mind also failed him.

Wished in himself to die in this weakness and pain, in this perplexity of body and mind, he comes once more to a downright impatience and weariness of life.

It is better for me to die than to live and here he will justify his passion, it is best of the two; but Jonah must be wiser, and humbler, and more merciful too ere he die. Before God hath done with him, he will teach him to value his own life more, and to be more tender of the life of others.

Poole: Jon 4:9 - Doest thou well to be angry? // For the gourd // And he // I do well to be angry, even unto death

Doest thou well to be angry? see Jon 4:4 .

For the gourd: God adds this to the same question before proposed, that Jonah might be his own judge, and at once condemn his own passions, justify God’ s patience and mercy, and submit himself with satisfaction in that God had spared Nineveh.

And he Jonah, said; passionately answers for himself: whereas he was silent, Jon 4:4 , now he is out of all patience, and quarrels highly against God, who had spared Nineveh, which Jonah thought should have been consumed as Sodom, or as the old world; but he feels in himself a heat almost as devouring as he wished to the Ninevites; thus unexpectedly crossed he flies out against God himself.

I do well to be angry, even unto death if in the violence of this passion I should die, (as we know some have,) yet I were not to blame: thus he tacitly chargeth God with hardly using Jonah, and breaking his heart, though he had come a long journey to deliver a message he would fain have been excused from. So exorbitant and unreasonable is Jonah’ s anger.

Poole: Jon 4:10 - Then // Thou // hast // had // For the which thou hast not laboured // Neither madest it grow // Which came up // and perished

Then when Jonah had showed his affection of love and pity to the gourd,

said the Lord showed Jonah the little reason he had to concern himself for the gourd, and the great reason God had on his side in pitying and sparing Nineveh.

Thou a man, of narrow and uneven compassions,

hast both

had and showed pity on the gourd, a common and worthless weed.

For the which thou hast not laboured it was not the work of thy hand to set it.

Neither madest it grow nor didst thou water, and give growth to it; it was not thine.

Which came up as a mushroom, was the birth of one night,

and perished died, and was only fit for the fire when withered, in a night; with equal suddenness withered.

Poole: Jon 4:11 - And should not // 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

And should not may not by virtue of my sovereignty, pity, spare, or pardon if I will? or is there not good reason to incline me to do it, and to justify my doing it?

I God of infinite compassions and goodness.

Spare Nineveh a mighty city: Jonah, thou hast pity on a sorry shrub, and shall thy God be by thee confined that he should not have pity on a vast and mighty city?

That great city a stately structure, which cost immense treasures, was the labour of almost one million and half of labourers, through eight years, the great wonder of that world. Thy gourd, Jonah, may not be named in the day with this; only in a passion this must be ruined to please thee, and thy gourd must not lest it displease thee. Is this equal? wouldst thou have me less merciful to such a goodly city, than thou art to a weed?

Wherein are more than sixscore thousand persons that cannot discern between their right hand and their left hand: it was a single gourd Jonah pitied, and is angry that it was smitten; here are many hundred thousands of men and women, which I have pitied and spared. Here are more than sixscore thousand innocents who are infants, who are my creatures made for eternity, who grow slowly under my care and charge, whom I value as my own; and, peevish Jonah, wilt thou not allow me (who can) to show pity to mine own invaluable creatures, when thou pitiest what is neither thine nor valuable? Had it been thine, this might have required thy affection; had it been of worth, this might have excused thy earnestness for it; but all this aggravates thy fierce and cruel passion against Nineveh.

And also much cattle : beside men, women, and children who are in Nineveh, there are many others of my creatures that are not sinful, and my tender mercies are and shall be over all my works. If thou wouldst be their butcher, yet I will be their God. I know what becomes me, God of prophets; and though once I hearkened to Elijah to send fire from heaven on contemptuous sinners, yet it is not meet to send fire from heaven upon repenting Nineveh. I know how to impress their minds with a continued belief that Jonah came from God to preach repentance, and that it was their repentance prevented their overthrow; I can salve thy credit, Jonah, and yet not humour thy cruelty. Go, Jonah, rest thyself content, and be thankful: that goodness, mercy, and kindness which spared Nineveh, hath spared thee in this thy inexcusable frowardness. I will be to repenting Nineveh what I am to thee, God gracious and merciful, slow to anger and of great kindness, and I will turn from the evil thou and they deserve.

Haydock: Jon 4:1 - Troubled

Troubled. His concern was lest he should pass for a false prophet; or rather lest God's word, by this occasion might come to be slighted and disbelieved. (Challoner) ---

He conjectured that God would spare the penitent Ninivites, and feared lest prophecies should be deemed uncertain. But this doubt is solved by observing that some are conditional, (chap. iii. 4., and Jeremias xviii. 8.) as it proved here. When the people relapsed, they were afterwards destroyed, Nahum i., &c. (Worthington) (Chap. iii. 10.) ---

The conversion of Ninive was an earnest of that of the Gentiles. (Calmet) ---

This being so intimately connected with the reprobation of the Jews, (Haydock) the prophet was grieved at the misery of the latter, (St. Jerome) which our Saviour and St. Paul bewailed. (Acts xi. 2.; Romans x. 19.; Luke xix.; &c.) Yet Jonas seems to have considered himself rather too much.

Haydock: Jon 4:5 - Went

Went, or "had gone," waiting for the city's ruin. (Calmet)

Haydock: Jon 4:6 - The Lord God prepared an ivy

The Lord God prepared an ivy. Hederam. In the Hebrew it is kikajon, which some render a gourd; others a palmerist, or palma Christi. (Challoner) ---

This latter is now the common opinion. St.Jerome explains it of a shrub growing very fast in the sandy places of Palestine. He did not pretend (Calmet) that hedera, or ivy, as Aquila translates, (Haydock) was the precise import; but he found no Latin term more resembling, (Calmet) as he observes here and in his letter to St. Augustine, who had informed him that a certain bishop of Africa having read his version publicly, the audience was surprised at the change; and the Jews, "either through ignorance or malice," decided in favour of the old Greek and Latin version of gourd, which [the] Protestants retain. (Haydock) ---

But this does not grow so soon no more than the ivy. The palma Christi , or ricinus, does. The Egyptians call it kiki, and the Greeks selicy prion. See Pliny, [Natural History?] xv. 7. Its foliage is thick, and its trunk hollow. (Calmet) ---

But how came St. Jerome to be unacquainted with this plant? or why did he substitute one false name for another?

Haydock: Jon 4:8 - Hot

Hot. Hebrew also, "eastern and sultry," (Haydock) or silent, (Calmet) which instead of refreshing, served only to increase the heat, (Haydock) and to raise dust. Septuagint, Syriac, &c., agree with the Vulgate.

Haydock: Jon 4:9 - Death

Death. The spirit of prophecy changes not the temper. (Calmet) ---

Jonas had reason to be grieved, and so had God to shew mercy. In this history and prediction, who would have thought that Jonas had been a figure of our Saviour's death and resurrection, if he himself had not declared it? (Matthew xii.) (Worthington) ---

The prophet comes out of the fish alive, as Christ does from the tomb. He was cast into the sea to save those on board; Christ dies for the redemption of mankind. Jonas had been ordered to preach, but did not comply till after his escape; thus the gospel was designed to be preached to the Gentiles, yet Christ would not have it done till he had risen, Matthew xv. 26. The prophet's grief intimates the jealousy of the Jews; as his shade destroyed, points out the law, which leaves them in the greatest distress. The very name fish, Greek: ichthus, is a monogram of "Jesus Christ, the Son of God, a Saviour, (Calmet) or crucified." (Haydock) (St. Paulinus, ep. 33.) ---

Hence Jonas most strikingly foreshowed Christ. (St. Augustine, City of God xviii. 30.)

Gill: Jon 4:1 - But it displeased Jonah exceedingly, and he was very angry.

But it displeased Jonah exceedingly, and he was very angry. Jonah was "mirabilis homo", as one calls him, an "amazing man"; the strangest, oddest, and most out of the way man, for a good man and a prophet, as one shall ever hear or read of. Displeased he was at that, which one would have thought he would have exceedingly rejoiced at, the success of his ministry, as all good men, prophets, and ministers of the word, do; nothing grieves them more than the hardness of men's hearts, and the failure of their labours; and nothing more rejoices them than the conversion of sinners by them; but Jonah is displeased at the repentance of the Ninevites through his preaching, and at the mercy of God showed unto them: displeased at that, on account of which there is joy in heaven among the divine Persons, Father, Son, and Spirit, and among the holy angels, even over one repenting sinner; and much more over many thousands, as in this case: displeased at that which is the grudge, the envy, and spite of devils, and which they do all they can to hinder: and the more strange it is that Jonah should act such a part at this time, when he himself had just received mercy of the Lord in so extraordinary a manner as to be delivered out of the fish's belly, even out of the belly of hell; which one would think would have warmed his heart with love, not only to God, but to the souls of men, and caused him to have rejoiced that others were sharers with him in the same grace and mercy, reasons of this strange conduct, if they may be called reasons, are supposed to be these: one reason was, his own honour, which he thought lay at stake, and that he should be reckoned a false prophet if Nineveh was not destroyed at the time he had fixed; but the proviso implied, though not expressed,

"except ye repent,''

secured his character; which was the sense of the divine Being, and so the Ninevites understood it, or at least hoped this was the case, and therefore repented, and which the mercy shown them confirmed: nor had Jonah any reason to fear they would have reproached him with such an imputation to his character; but, on the contrary, would have caressed him as the most welcome person that ever came to their city, and had been the instrument of showing them their sin and danger, and of bringing them to repentance, and so of saving them from threatened ruin; and they did him honour by believing at once what he said, and by repenting at his preaching; and which is testified by Christ, and stands recorded to his honour, and will be transmitted to the latest posterity: another reason was his prejudice to the Gentiles, which was unreasonable for, though this was the foible of the Jewish nation, begrudging that any favours should be bestowed upon the Gentiles, or prophesied of them; see Rom 10:19; yet a prophet should have divested himself of such prejudices, as Isaiah and others did; and, especially when he found his ministry was so blessed among them, he should have been silent, and glorified God for his mercy, and said, as the converted Jews did in Peter's time, "then God hath granted unto the Gentiles repentance unto life", Act 11:18; to do otherwise, and as Jonah did, was to act like the unbelieving Jews, who "forbid" the apostles to "preach to the Gentiles, that they might be saved", 1Th 2:16. A third reason supposed is the honour of his own countrymen, which he thought would be reflected on, and might issue in their ruin, they not returning from their evil ways, when the Heathens did: a poor weak reason this! with what advantage might he have returned to his own country? with what force of argument might he have accosted them, and upbraided them with their impenitence and unbelief; that Gentiles at one sermon should repent in sackcloth and ashes, when they had the prophets one after another sent them, and without effect? and who knows what might have been the issue of this? lastly, the glory of God might be pretended; that he would be reckoned a liar, and his word a falsehood, and be derided as such by atheists and unbelievers; but here was no danger of this from these penitent ones; and, besides, the proviso before mentioned secured the truth and veracity of God; and who was honoured by these persons, by their immediate faith in him, and repentance towards him; and his grace and mercy were as much glorified in the salvation of them as his justice would have been in their destruction.

Gill: Jon 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 know that thou art a gracious God, and merciful, slow to anger // and of great kindness, and repentest thee of the evil

And he prayed unto the Lord,.... But in a very different manner from his praying in the fish's belly: this was a very disorderly prayer, put up in the hurry of his spirit, and in the heat of passion: prayer should be fervent indeed, but not like that of a man in a fever; there should be a warmth and ardour of affection in it, but it should be without wrath, as well as without doubting: this is called a prayer, because Jonah thought it to be so, and put it up to the Lord as one. It begins in the form of a prayer; and it ends with a petition, though an unlawful one; and has nothing of true and right prayer in it; no celebration of the divine Being, and his perfections; no confession of sin, ore petition for any blessing of providence or grace; but mere wrangling, contending, and quarrelling with God:

and said, I pray thee, O Lord, was not this my saying, when I was yet in my country? in Judea, or in Galilee, at Gathhepher; was not this what I thought and said within myself, and to thee, that this would be the issue and consequence of going to the Ninevites; they would repent of their sins, and thou wouldst forgive them; and so thou wouldst be reckoned a liar, and I a false prophet? and now things are come to pass just as I thought and said they would: and thus he suggests that he had a greater or better foresight of things than God himself; and that it would have been better if his saying had been attended unto, and not the order of him to Nineveh; how audacious and insolent was this!

therefore I fled before unto Tarshish; before he could have a second order to Nineveh: here he justifies his flight to Tarshish, as if he had good reason for it; and that it would have been better if he had not been stopped in his flight, and had gone to Tarshish, and not have gone to Nineveh. This is amazing, after such severe corrections for his flight, and after such success at Nineveh:

for I know that thou art a gracious God, and merciful, slow to anger,

and of great kindness, and repentest thee of the evil; this he knew from his own experience, for which he had reason to be thankful, and from the proclamation of God, in Exo 34:6; which be seems to have respect unto; and a glorious one it is, though Jonah seems to twit and upbraid the Lord with his grace and mercy to men, as if it was a weakness and infirmity in him, whereas it is his highest glory, Exo 33:18; he seems to speak of him, and represent him, as if he was all mercy, and nothing else; which is a wrong representation of him; for he is righteous as well as merciful; and in the same place where he proclaims himself to be so, he declares that he will "by no means clear the guilty", Exo 34:7, but here we see that good men, and prophets, and ministers of the word, are men of like passions with others, and some of greater passions; and here we have an instance of the prevailing corruptions of good men, and how they break out again, even after they have been scourged for them; for afflictions, though they are corrections for sin, and do restrain it, and humble for it, and both purge and prevent it, yet do not wholly remove it.

Gill: Jon 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

Therefore now, O Lord, take, I beseech thee, my life from me,.... Or, "my soul" ^x. This, as Drusius remarks, may be observed against those that think the soul is not immortal; for by this it appears that it my be taken from the body, and that it exists separate from it, and does not die with it; and since the body dies upon its removal, for "the body without the spirit is dead", as James says; death is expressed by this phrase, Job 27:8; here Jonah allows that God is the God of life, the author and giver of it, and is the sole disposer of it; it is in his own power to take it away, and not man's: so far Jonah was right, that he did not in his passion attempt to take away his own life; only desires the Lord to do it, though in that he is not to be justified; for though it may be lawful for good men to desire to die, with submission to the will of God; that they might be free from sin, and serve him without it, and be with Christ, and in the enjoyment of the divine Presence, as the Apostle Paul and others did, 2Co 5:6; but not through discontent, as Elijah, 1Ki 19:4; or merely to be rid of troubles, and to be free from pain and afflictions, as Job, Job 6:1; and much less in a pet and passion, as Jonah here, giving this reason for it,

for it is better for me to die than to live; not being able to bear the reproach of being a false prophet, which he imagined would be cast upon him; or, as Aben Ezra and Kimchi, that he might not see the evil come upon Israel, which he feared the repentance of the Ninevites would be the occasion of, Jonah was in a very poor frame of spirit to die in; this would not have been dying in faith and hope in God; which graces cannot be thought to be in lively exercise in him when he was quarrelling with God; neither in love to God, with whom he was angry; nor in love to men, at whose repentance, and finding mercy with the Lord, he was displeased.

Gill: Jon 4:4 - Then said the Lord, dost thou well to be angry?

Then said the Lord, dost thou well to be angry? A mild and gentle reproof this; which shows him to be a God gracious and merciful, and slow to anger; he might have answered Jonah's passionate wish, and struck him dead at once, as Ananias and Sapphira were; but he only puts this question, and leaves it with him to consider of. Some render it, "is doing good displeasing to thee?" ^y art thou angry at that, because I do good to whom I will? so R. Japhet, as Aben Ezra observes, though he disapproves of it: according to this the sense is, is doing good to the Ninevites, showing mercy to them upon their repentance, such an eyesore to thee? is thine eye evil, because mine is good? so the Scribes and Pharisees indeed were displeased with Christ for conversing with publicans and sinners, which was for the good of their souls; and the elder brother was angry with his father for receiving the prodigal; and of the same cast Jonah seems to be, at least at this time, being under the power of his corruptions. There seems to be an emphasis upon the word "thou"; dost "thou" well to be angry? what, "thou", a creature, be angry with his Creator; a worm, a potsherd of the earth, with the God of heaven and earth? what, "thou", that hast received mercy thyself in such an extraordinary manner, and so lately, and be angry at mercy shown to others? what, "thou", a prophet of the Lord, that should have at heart the good of immortal souls, and be displeased that thy ministry has been the means of the conversion and repentance of so many thousands? is there any just cause for all this anger? no, it is a causeless one; and this is put to the conscience of Jonah; he himself is made judge in his own cause; and it looks as if, upon self-reflection and reconsideration, when his passions cooled and subsided, that he was self-convicted and self-condemned, since no answer is returned. The Targum is,

"art thou exceeding angry?''

and so other interpreters, Jewish and Christian ^z, understand it of the vehemency of his anger.

Gill: Jon 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

So Jonah went out of the city,.... Had not the inhabitants of it repented, he had done right to go out of it, and shake the dust of his feet against it; or, in such a case, had he gone out of it, as Lot out of Sodom, when just going to be overthrown; but Jonah went out in a sullen fit, because it was to be spared; though some render the words, "now Jonah had gone out of the city" ^a; that is, before all this passed, recorded in the preceding verses; and so Aben Ezra observes, that the Scripture returns here to make mention of the affairs of Jonah, and what happened before the accomplishment of the forty days:

and sat on the east side of the city; where he might have very probably a good sight of it; and which lay the reverse of the road to his own country; that, if the inhabitants should pursue him, they would miss of him; which some suppose he might be in fear of, should their city be destroyed:

and there made him a booth; of the boughs of trees, which he erected, not to continue in, but for a short time, expecting in a few days the issue of his prediction:

and sat under it in the shadow; to shelter him from the heat of the sun:

till he might see what would become of the city; or, "what would be done in" it, or "with" it ^b; if this was after he knew that the Lord had repented of the evil he threatened, and was disposed to show mercy to the city; and which, as Kimchi thinks, was revealed to him by the spirit of prophecy; then he sat here, expecting the repentance of the Ninevites would be a short lived one; be like the goodness of Ephraim and Judah, as the morning cloud, and early dew that passes away; and that then God would change his dispensations towards them again, as he had done; or however he might expect, that though the city was not totally overthrown, yet that there would be something done; some lesser judgment fall upon them, as a token of the divine displeasure, and which might save his credit as a prophet

Gill: Jon 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

And the Lord God prepared a gourd,.... So the Septuagint render the word; but some say that a worm will not touch that; Jerom renders it an ivy; but neither the gourd nor that rise upwards without some props to support them. The Hebrew word is "kikaion", the same with the "kiki", or "cici", of Herodotus ^c, Dioscorides ^d, Strabo ^e, and Pliny ^f; a plant frequent in Egypt, of which the Egyptians made an oil; hence the Talmudists ^g make mention of the oil of "kik", which Reshlakish says is the "kikaion" of Jonah; and which is the same that the Arabians call "alcheroa" or "alcherva", according to Samuel ben Hophni ^h, Maimonides ⁱ, Bartenora ^k, and Jerom ^l; and which is well known to be the "ricinus", or "palma Christi"; and which, by the description of it, according to all the above writers, bids fairest ^m to be here intended; it rising up to the height of a tree, an olive tree, having very large broad leaves, like those of vines, or of plantain; and springing up suddenly, as Pliny says it does in Spain; and Clusius affirms he saw at the straits of Gibraltar a ricinus of the thickness of a man, and of the height of three men; and Bellonius, who travelled through Syria and Palestine, saw one in Crete of the size of a tree; and Dietericus ⁿ, who relates the above, says he saw himself, in a garden at Leyden, well furnished and enriched with exotic plants, an American ricinus, the stalk of which was hollow, weak, and soft, and the leaves almost a foot and a half; and which Adolphus Vorstius, he adds, took to be the same which Jonah had for a shade; with which agrees what Dioscorides ^o says, that there is a sort of it which grows large like a tree, and as high as a fig tree; the leaves of it are like those of a palm tree, though broader, smoother, and blacker; the branches and trunk of it are hollow like a reed: and what may seem more to confirm this is, that a certain number of grains of the seed of the ricinus very much provoke vomiting; which, if true, as Marinus ^p observes, the word here used may be derived from קוא, which signifies to vomit; from whence is the word קיא, vomiting; and the first radical being here doubled may increase the signification, and show it to be a great emetic; and the like virtue of the ricinus is observed by others ^q. Jerom allegorizes it of the ceremonial law, under the shadow of which Israel dwelt for a while; and then was abrogated by Christ, who says he was a worm, and no man: but it is better to apply it to outward mercies and earthly enjoyments, which like this plant spring out of the earth, and have their root in it, and are of the nature of it, and therefore minded by earthly and carnal men above all others; they are thin, slight, and slender things; there is no solidity and substance in them, like the kiki, whose stalk is hollow as a reed, as Dioscorides says; they are light and empty things, vanity and vexation of spirit; spring up suddenly sometimes, and are gone as soon; some men come to riches and honour at once, and rise up to a very great pitch of both, and quickly fall into poverty and disgrace again; for these are very uncertain perishing things, like this herb or plant, or even as grass, which soon withers away. They are indeed of God, who is the Father of mercies, and are the gifts of his providence, and not the merit of men; they are disposed of according to his will, and "prepared" by him in his purposes, and given forth according to them, and in his covenant to his own special people, and are to them blessings indeed:

and made it to come up over Jonah; over his head, as follows; and it may be over the booth he had built, which was become in a manner useless; the leaves of the boughs of which it was made being withered with the heat of the sun; it came over him so as to cover him all over; which may denote both the necessity of outward mercies, as food and raiment, which the Lord knows his people have need of; and the sufficiency of them he grants, with which they should be content:

that it might be a shadow over his head, to deliver him from his grief; either from the vexation of mind at the repentance of the Ninevites, and the mercy shown them; this being a refreshment unto him, and which he might take as a new token of the Lord's favourable regard to him, after the offence he had given him, and gentle reproof for it; or from the headache, with which he was thought to have been afflicted, through his vexation; or by the heat of the sun; or rather it was to shelter him from the heat of the sun, and the distress that gave him: so outward mercies, like a reviving and refreshing shadow, exhilarate the spirits, and are a defence against the injuries and insults of men, and a preservative from the grief and distress which poverty brings with it:

so Jonah was exceeding glad of the gourd; or, "rejoiced with a great joy" ^r; he was excessively and above measure glad of it, because of its usefulness to him: outward mercies are what we should be thankful for; and it is good for men to rejoice in their labours, and enjoy the good of them; to eat their bread with a merry heart and cheerfulness; but should not be elevated with them beyond measure, lifted up with pride, and boast and glory of them, and rejoice in such boastings, which is evil; or rejoice in them as their portion, placing their happiness therein, which is to rejoice in a thing of naught; or to overrate mercies, and show more affection for them than for God himself, the giver of them, who only should be our "exceeding joy"; and, when this is the case, it is much if they are not quickly taken away, as Jonah's gourd was, as follows:

Gill: Jon 4:7 - But God prepared a worm when the morning rose the next day // and it smote the gourd, that it withered

But God prepared a worm when the morning rose the next day,.... That God that prepared this plant to rise so suddenly, almost as soon prepared a worm to destroy it; for it rose up one night, continued one whole day, to the great delight of Jonah; and by the morning of the following day this worm or grub was prepared in, it, or sent to it, to the root of it: this shows that God is the Creator of the least as well as the largest of creatures, of worms as well as whales, contrary to the notion of Valentinus, Marcion, and Apelles; who, as Jerom ^s says, introduce another creator of ants, worms, fleas, locusts, &c. and another of the heavens, earth, sea, and angels: but it is much that. Arnobius ^t, an orthodox ancient Christian father, should deny such creatures to be the work of God, and profess his ignorance of the Maker of them. His words are,

"should we deny flies, beetles, worms, mice, weasels, and moths, to be the work of the King Omnipotent, it does not follow that it should be required of us to say who made and formed them; for we may without blame be ignorant who gave them their original;''

whereas, in the miracle of the lice, the magicians of Egypt themselves owned that the finger of God was there, and were out of their power to effect; and to the Prophet Amos the great God was represented in a vision as making locusts or grasshoppers, Amo 7:1; and indeed the smallest insect or reptile is a display of the wisdom and power of God, and not at all below his dignity and greatness to produce; and for which there are wise reasons in nature and providence, as here for the production of this worm: the same God that prepared a great fish to swallow Jonah, and a gourd to shadow him, and an east wind to blow upon him, prepared this worm to destroy his shade, and try his patience:

and it smote the gourd, that it withered; it bit its root, and its moisture dried up, and it withered away at once, and became useless: that same hand that gives mercies can take them away, and that very suddenly, in a trice, in a few hours, as in the case of Job; and sometimes very secretly and invisibly, that men are not aware of; their substance wastes, and they fall to decay, and they can scarcely tell the reason of it; there is a worm at the root of their enjoyments, which kills them; God is as a moth and rottenness unto them; and he does this sometimes by small means, by little instruments, as he plagued Pharaoh and the Egyptians with lice and flies.

Gill: Jon 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

And it came to pass when the sun did arise,.... After that the gourd was smitten and withered; when it was not only risen, but shone out with great force and heat:

that God prepared a vehement east wind; or, "a deafening east wind" ^u; which blew so strong, and so loud, as R. Marinus in Aben Ezra and Kimchi say, made people deaf that heard it: or, "a silencing east wind"; which when it blew, all other winds were silent, as Jarchi: or it made men silent, not being to be heard for it: or, "a silent" ^w, that is, a still quiet wind, as the Targum; which blew so gently and slowly, that it increased the heat, instead of lessening it: or rather "a ploughing east wind" ^x; such as are frequent ^y in the eastern countries, which plough up the dry land, cause the sand to arise and cover men and camels, and bury them in it. Of these winds Monsieur Thevenot ^z speaks more than once; in sandy deserts, between Cairo and Suez, he says,

"it blew so furiously, that I thought all the tents would have been carried away with the wind; which drove before it such clouds of sand, that we were almost buried under it; for seeing nobody could stay outside, without having mouth and eyes immediately filled with sand, we lay under the tents, where the wind drove in the sand above a foot deep round about us;''

and in another place he observes ^a.

"from Suez to Cairo, for a day's time or more, we had so hot a wind, that we were forced to turn our backs to it, to take a little breath, and so soon as we opened our mouths they were full of sand;''

such an one was here raised, which blew the sand and dust into the face of Jonah, and almost suffocated him; which, with the heat of the sun, was very afflictive to him:

and the sun beat upon the head of Jonah, that he fainted; the boughs of trees, of which the booth was made, being withered, and his gourd, or whatever plant it was, also, he had nothing to shelter him from the heat of the sun; but the beams of it darted directly upon him, so that he was not able to sustain them; they quite overwhelmed him, and caused him to faint, and just ready to die away:

and wished in himself to die; or, "desired his soul might die" ^b; not his rational soul, which was immortal; by this animal or sensitive soul, which he had in common with animals; he wished his animal life might be taken from him, because the distress through the wind and sun was intolerable to him:

and said, it is better for me to die than to live; in so much pain and misery; see Jon 4:3.

Gill: Jon 4:9 - And God said to Jonah, dost thou well to be angry for the gourd // and he said, I do well to be angry, even unto death

And God said to Jonah, dost thou well to be angry for the gourd?.... Or, "art thou very angry for it?" as the Targum: no mention is made of the blustering wind and scorching sun, because the gourd or plant raised up over him would have protected him from the injuries of both, had it continued; and it was for the loss of that that Jonah was so displeased, and in such a passion. This question is put in order to draw out the following answer, and so give an opportunity of improving this affair to the end for which it was designed:

and he said, I do well to be angry, even unto death; or, "I am very angry unto death", as the Targum; I am so very angry that I cannot live under it for fretting and vexing; and it is right for me to be so, though I die with the passion of it: how ungovernable are the passions of men, and to what insolence do they rise when under the power of them!

Gill: Jon 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

Then said the Lord, thou hast had pity on the gourd,.... Or, "hast spared it" ^c; that is, would have spared it, had it lain in his power, though but a weeds and worthless thing:

for the which thou hast not laboured; in digging the ground, and by sowing or planting it; it being raised up at once by the Lord himself, and not by any, human art and industry; nor by any of his:

neither madest it grow; by dunging the earth about it, or by watering and pruning it:

which came up in a night, and perished in a night; not in the same night; for it sprung up one night, continued a whole any, and then perished the next night. The Targum is more explicit,

"which was in this (or one) night, and perished in another night;''

by all which the Lord suggests to Jonah the vast difference between the gourd he would have spared, and for the loss of which he was so angry, and the city of Nineveh the Lord spared, which so highly displeased him; the one was but an herb, a plant, the other a great city; that a single plant, but the city consisted of thousands of persons; the plant was not the effect of his toil and labour, but the inhabitants of this city were the works of God's hands. In the building of this city, according to historians ^d a million and a half of men were employed eight years together; the plant was liken mushroom, it sprung up in a night, and perished in one; whereas this was a very ancient city, that had stood ever since the days of Nimrod.

Gill: Jon 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

And should not I spare Nineveh, that great city?.... See Jon 1:2; what is such a gourd or plant to that?

wherein are more than sixscore thousand persons; or twelve myriads; that is, twelve times ten thousand, or a hundred and twenty thousand; meaning not all the inhabitants of Nineveh; for then it would not have appeared to be so great a city; but infants only, as next described:

that cannot discern between their right hand and their left hand; do not know one from another; cannot distinguish between good and evil, right and wrong; are not come to years of maturity and discretion; and therefore there were room and reason for pity and sparing mercy; especially since they had not been guilty of actual transgressions, at least not very manifest; and yet must have perished with their parents had Nineveh been overthrown. The number of infants in this city is a proof of the greatness of it, though not so as to render the account incredible; for, admitting these to be a fifth part of its inhabitants, as they usually are of any place, as Bochart ^e observes, it makes the number of its inhabitants to be but six or seven hundred thousand; and as many there were in Seleucia and Thebes, as Pliny ^f relates of the one, and Tacitus ^g of the other:

and also much cattle; and these more valuable than goods, as animals are preferable to, and more useful than, vegetables; and yet these must have perished in the common calamity. Jarchi understands by these grown up persons, whose knowledge is like the beasts that know not their Creator. No answer being returned, it may be reasonably supposed Jonah, was convinced of his sin and folly; and, to show his repentance for it, penned this, narrative, which records his infirmities and weaknesses, for the good of the church, and the instruction of saints in succeeding ages.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Jon 4:1

¹ tn Heb “It was evil to Jonah, a great evil.” The cognate accusative construction רוַיֵּרע...רָעָהַ (vayyera’…ra’ah) emphasizes the great magnitude of his displeasure (e.g., Neh 2:10 for the identical construction; see IBHS 167 §10.2.1g). The verb רָעַע (ra’a’) means “to be displeasing” (BDB 949 s.v. רָעַע 1; e.g., Gen 21:11, 12; 48:17; Num 11:16; 22:34; Josh 24:15; 1 Sam 8:6; 2 Sam 11:25; Neh 2:10; 13:8; Prov 24:18; Jer 40:4). The use of the verb רָעַע (“to be evil, bad”) and the noun רָעָה (“evil, bad, calamity”) here in 4:1 creates a wordplay with the use of רָעָה in 3:8-10. When God saw that the Ninevites repented from their moral evil (רָעָה), he relented from the calamity (רָעָה) that he had threatened – and this development greatly displeased (רָעָה) Jonah.

² tn Heb “it burned to him.” The verb חָרָה (kharah, “to burn”) functions figuratively here (hypocatastasis) referring to anger (BDB 354 s.v. חָרָה). It is related to the noun חֲרוֹן (kharon, “heat/burning”) in the phrase “the heat of his anger” in 3:9. The repetition of the root highlights the contrast in attitudes between Jonah and God: God’s burning anger “cooled off” when the Ninevites repented, but Jonah’s anger was “kindled” when God did not destroy Nineveh.

NET Notes: Jon 4:2

¹ tn Heb “my saying?” The first common singular suffix on דְבָרִי (dÿvari, “my saying”) functions as a subjective genitive: “I said.” The verb אָמַר (’amar, “to say”) here refers to the inner speech and thoughts of Jonah (see HALOT 66 s.v. אמר 4; BDB 56 s.v. אָמַר 2; e.g., Gen 17:17; Ruth 4:4; 1 Sam 20:26; Esth 6:6; Jonah 2:4). There is no hint anywhere else in the book that Jonah had argued with God when he was originally commissioned. While most English versions render it “I said” or “my saying,” a few take it as inner speech: “This is what I feared” (NEB), “It is just as I feared” (REB), “I knew from the very beginning” (CEV).

² tn The phrase “would happen” does not appear in the Hebrew text but is supplied in the translation for the sake of clarity and smoothness.

³ tn Heb “Is this not my saying while I was in my own country?” The rhetorical question implies a positive answer (“Yes, this was the very thing that Jonah had anticipated would happen all along!”) so it is rendered as an emphatic declaration in the translation.

⁴ tn Or “This is why I originally fled to Tarshish.” The verb קָדַם (qadam) in the Piel stem has a broad range of meanings and here could mean: (1) “to go before, be in front of” (1 Sam 20:25; Ps 68:26); (2) “to do [something] beforehand,” (Ps 119:147); or (3) “to anticipate, to do [something] early, forestall [something]” (Ps 119:148). The lexicons nuance Jonah 4:2 as “to do [something] for the first time” (HALOT 1069 s.v. קדם 4) or “to do [something] beforehand” (BDB 870 s.v. קָדַם 3). The phrase קִדַּמְתִּי לִבְרֹחַ (qiddamti livroakh, “I did the first time to flee”) is an idiom that probably means “I originally fled” or “I fled the first time.” The infinitive construct לִבְרֹחַ (“to flee”) functions as an object complement. This phrase is translated variously by English versions, depending on the category of meaning chosen for קָדַם: (1) “to do [something] for the first time, beforehand”: “That is why I fled beforehand” (JPS, NJPS), “I fled before” (KJV), “I fled previously” (NKJV), “I fled at the beginning” (NRSV), “I first tried to flee” (NJB), “I fled at first” (NAB); (2) “to do [something] early, to hasten to do [something]”: “That is why I was so quick to flee” (NIV), “I hastened to flee” (ASV), “I made haste to flee” (RSV), “I did my best to run away” (TEV); and (3) “to anticipate, forestall [something]”: “it was to forestall this that I tried to escape to Tarshish” (REB), “to forestall it I tried to escape to Tarshish” (NEB), “in order to forestall this I fled” (NASB). The ancient versions also handle it variously: (1) “to do [something] early, to hasten to do [something]”: “Therefore I made haste to flee” (LXX), “That is why I hastened to run away” (Tg. Jonah 4:2); and (2) “to go before, to be in front”: “Therefore I went before to flee to Tarshish” (Vulgate). The two most likely options are (1) “to do [something] the first time” = “This is why I originally fled to Tarshish” and (2) “to anticipate, forestall [something]” = “This is what I tried to forestall [= prevent] by fleeing to Tarshish.”

⁵ tn See note on the phrase “to Tarshish” in 1:3.

sn The narrator skillfully withheld Jonah’s motivations from the reader up to this point for rhetorical effect – to build suspense and to create a shocking, surprising effect. Now, for the first time, the narrator reveals why Jonah fled from the commission of God in 1:3 – he had not wanted to give God the opportunity to relent from judging Nineveh! Jonah knew that if he preached in Nineveh, the people might repent and as a result, God might more than likely relent from sending judgment. Hoping to seal their fate, Jonah had originally refused to preach so that the Ninevites would not have an opportunity to repent. Apparently Jonah hoped that God would have therefore judged them without advance warning. Or perhaps he was afraid he would betray his nationalistic self-interests by functioning as the instrument through which the Lord would spare Israel’s main enemy. Jonah probably wanted God to destroy Nineveh for three reasons: (1) as a loyal nationalist, he despised non-Israelites (cf. 1:9); (2) he believed that idolaters had forfeited any opportunity to be shown mercy (cf. 2:9-10); and (3) the prophets Amos and Hosea had recently announced that God would sovereignly use the Assyrians to judge unrepentant Israel (Hos 9:3; 11:5) and take them into exile (Amos 5:27). If God destroyed Nineveh, the Assyrians would not be able to destroy Israel. The better solution would have been for Jonah to work for the repentance of Nineveh and Israel.

⁶ tn Or “know.” What Jonah knew then he still knows about the Lord’s character, which is being demonstrated in his dealings with both Nineveh and Jonah. The Hebrew suffixed tense accommodates both times here.

⁷ tn Heb “long of nostrils.” Because the nose often expresses anger through flared nostrils it became the source of this idiom meaning “slow to anger” (e.g., Exod 34:6; Num 14:18; Neh 9:17; Pss 86:15; 103:8; 145:8; Jer 15:15; Nah 1:3; BDB 74 s.v. אָרֵךְ).

⁸ tn Heb “great” (so KJV); ASV, NASB “abundant”; NAB “rich in clemency.”

⁹ tn Heb “calamity.” The noun רָעָה (ra’ah, “calamity, disaster”) functions as a metonymy of result – the cause being the threatened judgment (e.g., Exod 32:12, 14; 2 Sam 24:16; Jer 18:8; 26:13, 19; 42:10; Joel 2:13; Jonah 4:2). The classic statement of God’s willingness to relent from judgment when a sinful people repent is Jer 18:1-11.

sn Jonah is precisely correct in his listing of the Lord’s attributes. See Exod 34:6-7; Num 14:18-19; 2 Chr 30:9; Neh 9:17, 31-32; Pss 86:3-8, 15; 103:2-13; 116:5 (note the parallels to Jonah 2 in Ps 116:1-4); 145:8; Neh 9:17; Joel 2:13.

NET Notes: Jon 4:3

¹ tn Heb “take my life from me.”

² tn Heb “better my death than my life.”

NET Notes: Jon 4:4

¹ tn Heb “Rightly does it burn to you?” Note this question occurs again in v. 9, there concerning the withered plant. “Does it so thoroughly burn to you?” or “Does it rightly burn to you?” or “Does it burn so thoroughly to you?” The Hiphil of יָטַב (yatav, “to do good”) here may have one of two meanings: (1) It may mean “to do [something] rightly” in terms of ethical right and wrong (BDB 406 s.v. יָטַב 5.b; HALOT 408 s.v. יטב 3.c; e.g., Gen 4:7; Lev 5:4; Pss 36:4; 119:68; Isa 1:17; Jer 4:22; 13:23). This approach is adopted by many English versions: “Do you have any right to be angry?” (NIV); “Are you right to be angry?” (REB, NJB); “Is it right for you to be angry?” (NRSV, NLT); “Do you have good reason to be angry?” (NASB); “Do you do well to be angry?” (cf. KJV, NKJV, ASV, RSV); “What right do you have to be angry?” (cf. TEV, CEV). (2) It may be used as an adverb meaning “well, utterly, thoroughly” (BDB 405 s.v. 3; HALOT 408 s.v. 5; e.g., Deut 9:21; 13:15; 17:4; 19:18; 27:8; 1 Sam 16:17; 2 Kgs 11:18; Prov 15:2; Isa 23:16; Jer 1:12; Ezek 33:32; Mic 7:3). This view is adopted by other English versions: “Are you that deeply grieved?” (JPS, NJPS); “Are you so angry?” (NEB). This is also the approach of the Tg. Jonah 4:4: “Are you that greatly angered?” Whether or not Jonah had the right to be angry about the death of the plant is a trivial issue. Instead the dialogue focuses on the depth of Jonah’s anger: he would rather be dead than alive (vv. 3, 8) and he concludes by saying that he was as angry as he could possibly be (v. 9; see note on עַד־מָוֶת [’ad-mavet, “to death”] in v. 9). the Lord then uses an a fortiori argument (from lesser to greater): Jonah was very upset that the plant had died (v. 10), likewise God was very concerned about averting the destruction of Nineveh (v. 11).

sn The use of the term יָטַב (yatab, “rightly, good”) creates a wordplay with its antonym רָעָה (ra’ah, “evil, wrong”) which is used in 4:1 of Jonah’s bad attitude.

² tn Heb “Does it burn to you?” The verb חָרָה (kharah, “to burn”) functions figuratively here (hypocatastasis) to refer to strong anger (BDB 354 s.v. חָרָה). The verb is repeated from v. 1 and will be used again in v. 9.

NET Notes: Jon 4:5

¹ tn Heb “from the east” or “from the front.” When used to designate a location, the noun קֶדֶם (qedem) may mean “front” (BDB 869 s.v. קֶדֶם 1.a) or “east” (BDB 869 s.v. 1.b). The construction קֶדֶם + preposition מִן (min, “from”) means “from the front” = “in front of” (Job 23:8; Ps 139:5; Isa 9:11) or “from the east” = “eastward, on the east side” (Gen 3:21; 12:8; Num 34:11; Josh 7:2; Ezek 11:23). Because the morning sunrise beat down upon Jonah (v. 8) and because the main city gate of Nineveh opened to the east, the term probably means “on the east side” of the city. But “in front of” the city would mean the same in this case.

² tn Heb “of the city.” For stylistic reasons, to avoid redundancy, the noun “city” has been replaced here by the pronoun (“it”) in the translation.

³ sn Apparently Jonah hoped that he might have persuaded the Lord to “change his mind” again (see 3:8-10) and to judge Nineveh after all.

NET Notes: Jon 4:6

¹ tn The verb מָנָה (manah) in the Piel stem is used elsewhere in Jonah meaning “to send, to appoint” (Jonah 2:1; 4:6-8; HALOT 599 s.v. מנה 2; BDB 584 s.v. מָנָה).

² tn The noun קִיקָיוֹן (qiqayon, “plant”) has the suffixed ending וֹן- which denotes a diminutive (see IBHS 92 §5.7b), so it can be nuanced “little plant.” For the probable reason that the narrator used the diminutive form here, see the note on “little” in v. 10.

³ tc The consonantal form להציל is vocalized by the MT as לִהַצִּיל (lÿhatsil), a Hiphil infinitive construct from נָצַל (natsal, “to deliver, rescue”; BDB 664-65 s.v. נָצַל). However, the LXX’s τοῦ σκιάζειν (tou skiazein, “to shade”) reflects an alternate vocalization tradition of לְהָצֵיל (lÿhatsel), a Niphal infinitive construct from צָלַל (tsalal, “to shade”; see BDB 853 s.v. צָלַל). The MT vocalization is preferred for several reasons. First, it is the more difficult form with the assimilated nun. Second, the presence of the noun צֵל (tsel, “shadow”) just two words before helps to explain the origin of the LXX vocalization which was influenced by this noun in the immediate context. Third, God’s primary motivation in giving the plant to Jonah was not simply to provide shade for him because the next day the Lord killed the plant (v. 7). God’s primary motivation was to create a situation to “rescue” Jonah from his bad attitude. Nevertheless, the narrator’s choice of the somewhat ambiguous consonantal form להציל might have been done to create a wordplay on נָצַל (“to rescue, deliver”) and צָלַל (“to shade”). Jonah thought that God was providing him shade, but God was really working to deliver him from his evil attitude, as the ensuing dialogue indicates.

⁴ tn Or “evil attitude.” The meaning of the noun רָעָה (ra’ah) is intentionally ambiguous; the author puns on its broad range of meanings to create a polysemantic wordplay. It has a broad range of meanings: (1) “distress, misery, discomfort” (2) “misfortune, injury,” (3) “calamity, disaster,” (4) “moral evil,” and (5) “ill-disposed, evil attitude” (see BDB 949 s.v. רָעָה; HALOT 1262-63 s.v. רָעָה). The narrator has used several meanings of רָעָה in 3:8-4:2, namely, “moral evil” (3:8, 10) and “calamity, disaster” (3:9, 10; 4:2), as well as the related verb רָעַע (ra’a’, “to be displeasing”; see 4:1). Here the narrator puns on the meaning “discomfort” created by the scorching desert heat, but God’s primary motivation is to “deliver” Jonah – not from something as trivial as physical discomfort from heat – but from his sinful attitude about God's willingness to spare Nineveh. This gives the term an especially ironic twist: Jonah is only concerned about being delivered from his physical “discomfort,” while God wants to deliver him from his “evil attitude.”

⁵ tn Heb “he rejoiced with great joy.” The cognate accusative construction repeats the verb and noun of the consonantal root שׂמח (smkh, “rejoice”) for emphasis; it means “he rejoiced with great joy” or “he was greatly delighted” (see IBHS 167 §10.2.1g). This cognate accusative construction ironically mirrors the identical syntax of v. 1, “he was angry with great anger.” The narrator repeated this construction to emphasize the contrast between Jonah’s anger that Nineveh was spared and his joy that his discomfort was relieved.

NET Notes: Jon 4:7

¹ tn Or “appointed.” The verb מָנָה (manah) in the Piel stem means “to send, to appoint” (Ps 61:8; Jonah 2:1; 4:6-8; Dan 1:5, 10-11; HALOT 599 s.v. מנה 2; BDB 584 s.v. מָנָה).

NET Notes: Jon 4:8

¹ tn Or “appointed.” See preceding note on v. 7.

² tc The MT adjective חֲרִישִׁית (kharishit, “autumnal”) is a hapax legomenon with an unclear meaning (BDB 362 s.v. חֲרִישִׁי); therefore, the BHS editors propose a conjectural emendation to the adjective חֲרִיפִית (kharifit, “autumnal”) from the noun חֹרֶף (khoref, “autumn”; see BDB 358 s.v. חרֶף). However, this emendation would also create a hapax legomenon and it would be no more clear than relating the MT’s חֲרִישִׁית to I חָרַשׁ (kharash, “to plough” [in autumn harvest]).

tn Heb “autumnal” or “sultry.” The adjective חֲרִישִׁית is a hapax legomenon whose meaning is unclear; it might mean “autumnal” (from I חָרַשׁ, kharash; “to plough” [in the autumn harvest-time]), “silent” = “sultry” (from IV. חרשׁ, “to be silent”; BDB 362 s.v. חֲרִישִׁי). The form חֲרִישִׁית might be an alternate spelling of חֲרִיסִית (kharisit) from the noun חֶרֶס (kheres, “sun”) and so mean “hot” (BDB 362 s.v.).

³ tn Heb “attacked” or “smote.”

⁴ tn Heb “he asked his soul to die.”

⁵ tn Heb “better my death than my life.”

sn Jonah repeats his assessment, found also in 4:3.

NET Notes: Jon 4:9

¹ tn Heb “Does it burn so thoroughly to you?” or “Does it burn rightly to you?” See note on this expression in v. 4.

² tn Heb “It thoroughly burns to me” or “It rightly burns to me.”

³ tn Heb “unto death.” The phrase עַד־מָוֶת (’ad-mavet, “unto death”) is an idiomatic expression meaning “to the extreme” or simply “extremely [angry]” (HALOT 563 s.v. מָוֶת 1.c). The noun מָוֶת (“death”) is often used as an absolute superlative with a negative sense, similar to the English expression “bored to death” (IBHS 267-69 §14.5). For example, “his soul was vexed to death” (לָמוּת, lamut) means that he could no longer endure it (Judg 16:16), and “love is as strong as death” (כַמָּוֶת, kammavet) means love is irresistible or exceedingly strong (Song 8:6). Here the expression “I am angry unto death” (עַד־מָוֶת) means that Jonah could not be more angry. Unfortunately, this idiomatic expression has gone undetected by virtually every other major English version to date (KJV, NKJV, RSV, NRSV, ASV, NASB, NIV, NJB, JPS, NJPS). The only English version that comes close to representing the idiom correctly is BBE: “I have a right to be truly angry.”

NET Notes: Jon 4:10

¹ tn Heb “were troubled.” The verb חוּס (khus) has a basic three-fold range of meanings: (1) “to be troubled about,” (2) “to look with compassion upon,” and (3) “to show pity, to spare [someone from death/judgment]” (HALOT 298 s.v. חוס; BDB 299 s.v. חוּס). Clearly, here God is referring to Jonah’s remorse and anger when the plant died (vv. 7-9), so here it means “to be troubled about” (HALOT 298 s.v. 1.c) rather than “to pity” (BDB 299 s.v. c). Elsewhere חוּס describes emotional grief caused by the loss of property (Gen 45:20) and the death of family members (Deut 13:9 [ET 13:8]). The verb חוּס is derived from a common Semitic root which has a basic meaning “to pour out; to flow” which is used in reference to emotion and tears in particular. This is seen in the Hebrew expression תָחוּס עֵין (takhush ’en, “the eyes flow”) picturing tears of concern and grief (c.f., Gen 45:20; Deut 13:9 [ET 13:8]). The verb חוּס will be used again in v. 11 but in a different sense (see note on v. 11).

² tn The noun קִיקָיוֹן (qiqayon, “plant”) has the suffixed ending וֹן- which denotes a diminutive (see IBHS 92 §5.7b); so it can be nuanced “little plant.” The contrast between Jonah’s concern for his “little” plant (v. 10) and God’s concern about this “enormous” city (v. 11) could not be greater! Jonah’s misplaced priorities look exceedingly foolish and self-centered in comparison to God’s global concern about the fate of 120,000 pagans.

³ tn Heb “which was a son of a night and perished [as] a son of a night.”

NET Notes: Jon 4:11

¹ tn The emphatic use of the independent pronouns “you” and “I” (אַתָּה, ’attah, and אֲנִי, ’ani) in vv. 10 and 11 creates an ironic comparison and emphasizes the strong contrast between the attitudes of Jonah and the Lord.

² tn Heb “You…Should I not spare…?” This is an a fortiori argument from lesser to greater. Since Jonah was “upset” (חוּס, khus) about such a trivial matter as the death of a little plant (the lesser), God had every right to “spare” (חוּס) the enormously populated city of Nineveh (the greater). The phrase “even more” does not appear in Hebrew but is implied by this a fortiori argument.

³ tn Heb “Should I not spare?”; or “Should I not show compassion?” The verb חוּס (khus) has a basic three-fold range of meanings: (1) “to be troubled about,” (2) “to look with compassion upon,” and (3) “to show pity, to spare (someone from death/judgment)” (HALOT 298 s.v. חוס; BDB 299 s.v. חוּס). In v. 10 it refers to Jonah’s lament over the death of his plant, meaning “to be upset about” or “to be troubled about” (HALOT 298 s.v. 1.c). However, here in v. 11 it means “to show pity, spare” from judgment (BDB 298 s.v. b; HALOT 298 s.v. 1.a; e.g., 1 Sam 24:11; Jer 21:7; Ezek 24:14). It is often used in contexts which contemplate whether God will or will not spare a sinful people from judgment (Ezek 5:11; 7:4, 9; 8:19; 9:5, 10; 20:17). So this repetition of the same verb but in a different sense creates a polysemantic wordplay in vv. 10-11. However, the wordplay is obscured by the appropriate translation for each usage – “be upset about” in v. 10 and “to spare” in v. 11 – therefore, the translation above attempts to bring out the wordplay in English: “to be [even more] concerned about.”

⁴ tn Heb “the great city.”

⁵ tn Heb “their right from their left.” Interpreters wonder exactly what deficiency is meant by the phrase “do not know their right from their left.” The expression does not appear elsewhere in biblical Hebrew. It probably does not mean, as sometimes suggested, that Nineveh had 120,000 small children (the term אָדָם, ’adam, “people,” does not seem to be used of children alone). In any case, it refers to a deficiency in discernment that Jonah and the initial readers of Jonah would no doubt have considered themselves free of. For partial parallels see 2 Sam 19:35; Eccl 10:2; Ezek 22:26; 44:23.

⁶ tn Heb “and many animals.”

Geneva Bible: Jon 4:1

But it displeased ^{( a )} Jonah exceedingly, and he was very angry.

^{( a )} Because by this he would be taken as a false prophet, and so the name of God, which he preached, would be blasphemed.

Geneva Bible: Jon 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 ^{( b )} 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.

^{( b )} Read (Jon 1:3).

Geneva Bible: Jon 4:3

Therefore now, O LORD, take, I beseech thee, my life ^{( c )} from me; for [it is] better for me to die than to live.

^{( c )} Thus he prayed from grief, fearing that God's name by this forgiveness might be blasphemed, as though he sent his Prophets forth to make known his judgments in vain.

Geneva Bible: Jon 4:4

Then said the LORD, Doest thou well to be ^{( d )} angry?

^{( d )} Will you judge when I do things for my glory, and when I do not?

Geneva Bible: Jon 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, ^{( e )} till he might see what would become of the city.

^{( e )} For he doubted as yet whether God would show them mercy or not, and therefore after forty days he departed out of the city, to see what God would do.

Geneva Bible: Jon 4:6

And the LORD God prepared a ^{( f )} 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.

^{( f )} Which was a further means to cover him from the heat of the sun, as he remained in his booth.

Geneva Bible: Jon 4:9

And God said to Jonah, Doest thou well to be angry for the gourd? And he said, I do well to be ^{( g )} angry, [even] unto death.

^{( g )} This declares the great inconveniences into which God's servants fall when they give place to their own affections, and do not in all things willingly submit themselves to God.

Geneva Bible: Jon 4:11

And should ^{( h )} not I spare Nineveh, that great city, wherein are more than sixscore thousand persons that ^{( i )} cannot discern between their right hand and their left hand; and [also] much cattle?

^{( h )} Thus God mercifully reproves him who would pity himself and this gourd, and yet would keep God from showing his compassion to so many thousand people.

^{( i )} Meaning that they were children and infants.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Jon 4:1-4

What all the saints make matter of joy and praise, Jonah makes the subject of reflection upon God; as if showing mercy were an imperfection of the Divine nature, which is the greatest glory of it. It is to his sparing, pardoning mercy, we all owe it that we are out of hell. He wishes for death: this was the language of folly, passion, and strong corruption. There appeared in Jonah remains of a proud, uncharitable spirit; and that he neither expected nor desired the welfare of the Ninevites, but had only come to declare and witness their destruction. He was not duly humbled for his own sins, and was not willing to trust the Lord with his credit and safety. In this frame of mind, he overlooked the good of which he had been an instrument, and the glory of the Divine mercy. We should often ask ourselves, Is it well to say thus, to do thus? Can I justify it? Do I well to be so soon angry, so often angry, so long angry, and to give others ill language in my anger? Do I well to be angry at the mercy of God to repenting sinners? That was Jonah's crime. Do we do well to be angry at that which is for the glory of God, and the advancement of his kingdom? Let the conversion of sinners, which is the joy of heaven, be our joy, and never our grief.

MHCC: Jon 4:5-11

Jonah went out of the city, yet remained near at hand, as if he expected and desired its overthrow. Those who have fretful, uneasy spirits, often make troubles for themselves, that they may still have something to complain of. See how tender God is of his people in their afflictions, even though they are foolish and froward. A thing small in itself, yet coming seasonably, may be a valuable blessing. A gourd in the right place may do us more service than a cedar. The least creatures may be great plagues, or great comforts, as God is pleased to make them. Persons of strong passions are apt to be cast down with any trifle that crosses them, or to be lifted up with a trifle that pleases them. See what our creature-comforts are, and what we may expect them to be; they are withering things. A small worm at the root destroys a large gourd: our gourds wither, and we know not what is the cause. Perhaps creature-comforts are continued to us, but are made bitter; the creature is continued, but the comfort is gone. God prepared a wind to make Jonah feel the want of the gourd. It is just that those who love to complain, should never be left without something to complain of. When afflicting providences take away relations, possessions, and enjoyments, we must not be angry at God. What should especially silence discontent, is, that when our gourd is gone, our God is not gone. Sin and death are very dreadful, yet Jonah, in his heat, makes light of both. One soul is of more value than the whole world; surely then one soul is of more value than many gourds: we should have more concern for our own and others' precious souls, than for the riches and enjoyments of this world. It is a great encouragement to hope we shall find mercy with the Lord, that he is ready to show mercy. And murmurers shall be made to understand, that how willing soever they are to keep the Divine grace to themselves and those of their own way, there is one Lord over all, who is rich in mercy to all that call upon him. Do we wonder at the forbearance of God towards his perverse servant? Let us study our own hearts and ways; let us not forget our own ingratitude and obstinacy; and let us be astonished at God's patience towards us.

Matthew Henry: Jon 4:1-4

See here, I. How unjustly Jonah quarrelled with God for his mercy to Nineveh, upon their repentance. This gives us occasion to suspect that Jonah had only delivered the message of wrath against the Ninevites, and had not at all assisted or encouraged them in their repentance, as one would think he should have done; for when they did repent, and found mercy,

1. Jonah grudged them the mercy they found (Jon 4:1): It displeased Jonah exceedingly; and (would you think it?) he was very angry, was in a great heat about it. It was very wrong, (1.) That he had so little government of himself as to be displeased and very angry; he had no rule over his own spirit, and therefore, as a city broken down, lay exposed to temptations and snares. (2.) That he had so little reverence of God as to be displeased and angry at what he did, as David was when the Lord had made a breach upon Uzza; whatever pleases God should please us, and, though we cannot account for it, yet we must acquiesce in it. (3.) That he had so little affection for men as to be displeased and very angry at the conversion of the Ninevites and their reception into the divine favour. This was the sin of the scribes and Pharisees, who murmured at our Saviour because he entertained publicans and sinners; but is our eye evil because his is good? But why was Jonah so uneasy at it, that the Ninevites repented and were spared? It cannot be expected that we should give any good reason for a thing so very absurd and unreasonable; no, nor any thing that has the face or colour of a reason; but we may conjecture what the provocation was. Hot spirits are usually high spirits. Only by pride comes contention both with God and man. It was a point of honour that Jonah stood upon and that made him angry. [1.] He was jealous for the honour of his country; the repentance and reformation of Nineveh shamed the obstinacy of Israel that repented not, but hated to be reformed; and the favour God had shown to these Gentiles, upon their repentance, was an ill omen to the Jewish nation, as if they should be (as at length they were) rejected and cast out of the church and the Gentiles substituted in their room. When it was intimated to St. Peter himself that he should make no difference between Jews and Gentiles he startled at the thing, and said, Not so, Lord; no marvel then that Jonah looked upon it with regret that Nineveh should become a favourite. Jonah herein had a zeal for God as the God of Israel in a particular manner, but not according to knowledge. Note, Many are displeased with God under pretence of concern for his glory. [2.] He was jealous for his own honour, fearing lest, if Nineveh was not destroyed within forty days, he should be accounted a false prophet, and stigmatized accordingly; whereas he needed not be under any discontent about that, for in the threatening of ruin it was implied that, for the preventing of it, they should repent, and, if they did, it should be prevented. And no one will complain of being deceived by him that is better than his word; and he would rather gain honour among them, by being instrumental to save them, than fall under any disgrace. But melancholy men (and such a one Jonah seems to have been) are apt to make themselves uneasy by fancying evils to themselves that are not, nor are ever likely to be. Most of our frets, as well as our frights, are owing to the power of imagination; and those are to be pitied as perfect bond-slaves that are under the power of such a tyrant.

2. He quarreled with God about it. When his heart was hot within him, he spoke unadvisedly with his lips; and here he tells us what he said (Jon 4:2, Jon 4:3): He prayed unto the Lord, but it is a very awkward prayer, not like that which he prayed in the fish's belly; for affliction teaches us to pray submissively, which Jonah now forgot to do. Being in discontent, he applied to the duty of prayer, as he used to do in his troubles, but his corruptions got head of his graces, and, when he should have been praying for benefit by the mercy of God himself, he was complaining of the benefit others had by that mercy. Nothing could be spoken more unbecomingly. (1.) He now begins to justify himself in fleeing from the presence of the Lord, when he was first ordered to go to Nineveh, for which he had before, with good reason, condemned himself: " Lord, "said he, " was not this my saying when I was in my own country? Did I not foresee that if I went to preach to Nineveh they would repent, and thou wouldst forgive them, and then thy word would be reflected upon and reproached as yea and nay?"What a strange sort of man was Jonah, to dread the success of his ministry! Many have been tempted to withdraw from their work because they had despaired of doing good by it, but Jonah declined preaching because he was afraid of doing good by it; and still he persists in the same corrupt notion, for, it seems, the whale's belly itself could not cure him of it. It was his saying when he was in his own country, but it was a bad saying; yet here he stands to it, and, very unlike the other prophets, desires the woeful day which he had foretold and grieves because it does not come. Even Christ's disciples know not what manner of spirit they are of; those did not who wished for fire from heaven upon the city that did not receive them, much less did Jonah, who wished for fire from heaven upon the city that did receive him, Luk 9:55. Jonah thinks he has reason to complain of that, when it is done, which he was before afraid of; so hard is it to get a root of bitterness plucked out of the mind, when once it is fastened there. And why did Jonah expect that God would spare Nineveh? Because I knew that thou was a gracious God, indulgent and easily pleased, that thou wast slow to anger and of great kindness, and repentest thee of the evil. All this is very true; and Jonah could not but know it by God's proclamation of his name and the experiences of all ages; but it is strange and very unaccountable that that which all the saints had made the matter of their joy and praise Jonah should make the matter of reflection upon God, as if that were an imperfection of the divine nature which is indeed the greatest glory of it - that God is gracious and merciful. The servant that said, I knew thee to be a hard man, said that which was false, and yet, had it been true, it was not the proper matter of a complaint; but Jonah, though he says what is true, yet, speaking it by way of reproach, speaks very absurdly. Those have a spirit of contention and contradiction indeed that can find in their hearts to quarrel with the goodness of God, and his sparing pardoning mercy, to which we all owe it that we are out of hell. This is making that to be to us a savour of death unto death which ought to be a savour of life unto life. (2.) In a passion, he wishes for death (Jon 4:3), a strange expression of his causeless passion! " Now, O Lord! take, I beseech thee, my life from me. If Nineveh must live, let me die, rather than see thy word and mine disproved, rather than see the glory of Israel transferred to the Gentiles,"as if there were not grace enough in God both for Jews and Gentiles, or as if his countrymen were the further off from mercy for the Ninevites being taken into favour. When the prophet Elijah had laboured in vain, he wished he might die, and it was his infirmity, 1Ki 19:4. But Jonah labours to good purpose, saves a great city from ruin, and yet wishes he may die, as if, having done much good, he were afraid of living to do more; he sees of the travail of his soul, and is dissatisfied. What a perverse spirit is mingled with every word he says! When Jonah was brought alive out of the whale's belly, he thought life a very valuable mercy, and was thankful to that God who brought up his life from corruption, (Jon 2:6), and a great blessing his life had been to Nineveh; yet now, for that very reason, it became a burden to himself and he begs to be eased of it, pleading, It is better for me to die than to live. Such a word as this may be the language of grace, as it was in Paul, who desired to depart and be with Christ, which is far better; but here it was the language of folly, and passion, and strong corruption; and so much the worse, [1.] Jonah being now in the midst of his usefulness, and therefore fit to live. He was one whose ministry God wonderfully owned and prospered. The conversion of Nineveh might give him hopes of being instrumental to convert the whole kingdom of Assyria; it was therefore very absurd for him to wish he might die when he had a prospect of living to so good a purpose and could be so ill spared. [2.] Jonah being now so much out of temper and therefore unfit to die. How durst he think of dying, and going to appear before God's judgment-seat, when he was actually quarrelling with him? Was this a frame of spirit proper for a man to go out of the world in? But those who passionately desire death commonly have least reason to do it, as being very much unprepared for it. Our business is to get ready to die by doing the work of life, and then to refer ourselves to God to take away our life when and how he pleases.

II. See how justly God reproved Jonah for this heat that he was in (Jon 4:4): The Lord said, Doest thou well to be angry? Is doing well a displeasure to thee? so some read it. What! dost thou repent of thy good deeds? God might justly have rejected him for this impious heat which he was in, might justly have taken him at his word, and have struck him dead when he wished to die; but he vouchsafes to reason with him for his conviction and to bring him to a better temper, as the father of the prodigal reasoned with his elder son, when, as Jonah here, he murmured at the remission and reception of his brother. Doest thou well to be angry? See how mildly the great God speaks to this foolish man, to teach us to restore those that have fallen with a spirit of meekness, and with soft answers to turn away wrath. God appeals to himself and to his own conscience: " Doest thou well? Thou knowest thou does not."We should often put this question to ourselves, Is it well to say thus, to do thus? Can I justify it? Must I not unsay it and undo it again by repentance, or be undone forever? Ask, 1. Do I well to be angry? When passion is up, let it meet with this check, "Do I well to be so soon angry, so often angry, so long angry, to put myself into such a heat, and to give others such ill language in my anger? Is this well, that I suffer these headstrong passions to get dominion over me?"2. "Do I well to be angry at the mercy of God to repenting sinners?"That was Jonah's crime. Do we do well to be angry at that which is so much for the glory of God and the advancement of his kingdom among men - to be angry at that which angels rejoice in and for which abundant thanksgivings will be rendered to God? We do ill to be angry at that grace which we ourselves need and are undone without; if room were not left for repentance, and hope given of pardon upon repentance, what would become of us? Let the conversion of sinners, which is the joy of heaven, be our joy, and never our grief.

Matthew Henry: Jon 4:5-11

Jonah persists here in his discontent; for the beginning of strife both with God and man is as the letting forth of waters, the breach grows wider and wider, and, when passion gets head, bad is made worse; it should therefore be silenced and suppressed at first. We have here,

I. Jonah's sullen expectation of the fate of Nineveh. We may suppose that the Ninevites, giving credit to the message he brought, were ready to give entertainment to the messenger that brought it, and to show him respect, that they would have made him welcome to the best of their houses and tables. But Jonah was out of humour, would not accept their kindness, nor behave towards them with common civility, which one might have feared would have prejudiced them against him and his word; but when there is not only the treasure put into earthen vessels, but the trust lodged with men subject to like passions as we are, and yet the point gained, it must be owned that the excellency of the power appears so much the more to be of God and not of man. Jonah retires, goes out of the city, sits alone, and keeps silence, because he sees the Ninevites repent and reform, Jon 4:5. Perhaps he told those about him that he went out of the city for fear of perishing in the ruins of it; but he went to see what would become of the city, as Abraham went up to see what would become of Sodom, Gen 19:27. The forty days were now expiring, or had expired, and Jonah hoped that, if Nineveh was not overthrown, yet some judgement or other would come upon it, sufficient to save his credit; however, it was with great uneasiness that he waited the issue. He would not sojourn in a house, expecting it would fall upon his head, but he made himself a booth of the boughs of trees, and sat in that, though there he would lie exposed to wind and weather. Note, It is common for those that have fretful uneasy spirits industriously to create inconveniences themselves, that, resolving to complain, they may still have something to complain of.

II. God's gracious provision for his shelter and refreshment when he thus foolishly afflicted himself and was still adding yet more and more to his own affliction, Jon 4:6. Jonah was sitting in his booth, fretting at the cold of the night and the heat of the day, which were both grievous to him, and God might have said, It is his own choice, his own doing, a house of his own building, let him make the best of it; but he looked on him with compassion, as the tender mother does on the froward child, and relieved him against the grievances which he by his own wilfulness created to himself. He prepared a gourd, a plant with broad leaves, and full of them, that suddenly grew up, and covered his hut or booth, so as to keep off much of the injury of the cold and heat. It was a shadow over his head, to deliver him from his grief, that, being refreshed in body, he might the better guard against the uneasiness of his mind, which outward crosses and troubles are often the occasion and increase of. See how tender God is of his people in their afflictions, yea, though they are foolish and froward, nor is he extreme to mark what they do amiss. God had before prepared a great fish to secure Jonah from the injuries of the water, and here a great gourd to secure him from the injuries of the air; for he is the protector of his people against evils of every kind, has the command of plants as well as animals, and can soon prepare them, to make them serve his purposes, can make their growth sudden, which, in a course of nature, is slow and gradual. A gourd, one would think, was but a slender fortification at the best, yet Jonah was exceedingly glad of the gourd; for, 1. It was really at that time a great comfort to him. A thing in itself small and inconsiderable, yet, coming seasonably, may be to us a very valuable blessing. A gourd in the right place may do us more service than a cedar. The least creatures may be great plagues (as flies and lice were to Pharaoh) or great comforts (as the gourd to Jonah), according as God is pleased to make them. 2. He being now much under the power of imagination took a greater complacency in it than there was cause for. He was exceedingly glad of it, was proud of it, and triumphed in it. Note, Persons of strong passions, as they are apt to be cast down with a trifle that crosses them, so they are apt to be lifted up with a trifle that pleases them. A small toy will serve sometimes to pacify a cross child, as the gourd did Jonah. But wisdom and grace would teach us both to weep for our troubles as though we wept not, and to rejoice in our comforts as though we rejoiced not. Creature-comforts we ought to enjoy and be thankful for, but we need not be exceedingly glad of them; it is God only that must be our exceeding joy, Psa 43:4.

III. The sudden loss of this provision which God had made for his refreshment, and the return of his trouble, Jon 4:7, Jon 4:8. God that had provided comfort for him provided also an affliction for him in that very thing which was his comfort; the affliction did not come by chance, but by divine direction and appointment. 1. God prepared a worm to destroy the gourd. He that gave took away, and Jonah ought to have blessed his name in both; but because, when he took the comfort of the gourd, he did not give God the praise of it, God deprived him of the benefit of it, and justly. See what all our creature-comforts are, and what we may expect them to be; they are gourds, have their root in the earth, are but a thin and slender defence compared with the rock of ages; they are withering things; they perish in the using, and we are soon deprived of the comfort of them. The gourd withered the next day after it sprang up; our comforts come forth like flowers and are soon cut down. When we please ourselves most with them, and promise ourselves most from them, we are disappointed. A little thing withers them; a small worm at the root destroys a large gourd. Something unseen and undiscerned does it. Our gourds wither, and we know not what to attribute it to. And perhaps those wither first that we have been more exceedingly glad of; that proves least safe that is most dear. God did not send an angel to pluck up Jonah's gourd, but sent a worm to smite it; there it grew still, but it stood him in no stead. Perhaps our creature-comforts are continued to us, but they are embittered; the creature is continued, but the comfort is gone; and the remains, or ruins of it rather, do but upbraid us with our folly in being exceedingly glad of it. 2. He prepared a wind to make Jonah feel the want of the gourd, v. 8. It was a vehement east wind, which drove the heat of the rising sun violently upon the head of Jonah. This wind was not as a fan to abate the heat, but as bellows to make it more intense. Thus poor Jonah lay open to sun and wind.

IV. The further fret that this put Jonah into (Jon 4:8): He fainted, and wished in himself that he might die. "If the gourd be killed, if the gourd be dead, kill me too, let me die with the gourd. "Foolish man, that thinks his life bound up in the life of a weed! Note, It is just that those who love to complain should never be left without something to complain of, that their folly may be manifested and corrected, and, if possible, cured. And see here how the passions that run into an extreme one way commonly run into an extreme the other way. Jonah, who was in transports of joy when the gourd flourished, is in pangs of grief when the gourd has withered. Inordinate affection lays a foundation for inordinate affliction; what we are over-fond of when we have it we are apt to over-grieve for when we lose it, and we may see our folly in both.

V. The rebuke God gave him for this; he again reasoned with him: Dost thou well to be angry for the gourd? Jon 4:9. Note, The withering of a gourd is a thing which it does not become us to be angry at. When afflicting providences deprive us of our relations, possessions, and enjoyments, we must bear it patiently, must not be angry at God, must not be angry for the gourd. It is comparatively but a small loss, the loss of a shadow; that is the most we can make of it. It was a gourd, a withering thing; we could expect no other than that it should wither. Our being angry for the withering of it will not recover it; we ourselves shall shortly wither like it. If one gourd be withered, another gourd may spring up in the room of it; but that which should especially silence our discontent is that though our gourd be gone our God is not gone, and there is enough in him to make up all our losses.

Let us therefore own that we do ill, that we do very ill, to be angry for the gourd; and let us under such events quiet ourselves as a child that is weaned from his mother.

VI. His justification of his passion and discontent; and it is very strange, Jon 4:9. He said, I do well to be angry, even unto death. It is bad to speak amiss, yet if it be in haste, if what is said amiss be speedily recalled and unsaid again, it is the more excusable; but to speak amiss and stand to it is bad indeed. So Jonah did here, though God himself rebuked him, and by appealing to his conscience expected he would rebuke himself. See what brutish things ungoverned passions are, and how much it is our interest, and ought to be our endeavour, to chain up these roaring lions and ranging bears. Sin and death are two very dreadful things, yet Jonah, in his heat, makes light of them both. 1. He has so little regard for God as to fly in the face of his authority, and to say that he did well in that which God said was ill done. Passion often over-rules conscience, and forces it, when it is appealed to, to give a false judgment, as Jonah here did. 2. He has so little regard to himself as to abandon his own life, and to think it no harm to indulge his passion even to death, to kill himself with fretting. We read of wrath that kills the foolish man, and envy that slays the silly one (Job 5:2), and foolish silly ones indeed those are that cut their own throats with their own passions, that fret themselves into consumptions and other weaknesses, and put themselves into fevers with their own intemperate heats.

VII. The improvement of it against him for his conviction that he did ill to murmur at the sparing of Nineveh. Out of his own mouth God will judge him; and we have reason to think it overcame him; for he made no reply, but, we hope, returned to his right mind and recovered his temper, though he could not keep it, and all was well. Now,

1. Let us see how God argued with him (Jon 4:10, Jon 4:11): " Thou hast had pity on the gourd, hast spared it"(so the word is), "didst what thou couldst, and wouldst have done more, to keep it alive, and saidst, What a pity it is that this gourd should ever wither! and should not I then spare Nineveh? Should not I have as much compassion upon that as thou hadst upon the gourd, and forbid the earthquake which would ruin that, as thou wouldst have forbidden the worm that smote the gourd? Consider,"(1.) "The gourd thou hadst pity on was but one; but the inhabitants of Nineveh, whom I have pity on, are numerous."It is a great city and very populous, as appears by the number of the infants, suppose from two years old and under; there are 120,000 such in Nineveh, that have not come to so much use of understanding as to know their right hand from their left, for they are yet but babes. These are taken notice of because the age of infants is commonly looked upon as the age of innocence. So many there were in Nineveh that had not been guilty of any actual transgression, and consequently had not themselves contributed to the common guilt, and yet, if Nineveh had been overthrown, they would all have been involved in the common calamity; "and shall not I spare Nineveh then, with an eye to them?"God has a tender regard to little children, and is ready to pity and succour them, nay, here a whole city is spared for their sakes, which may encourage parents to present their children to God by faith and prayer, that though they are not capable of doing him any service (for they cannot discern between their right hand and their left, between good and evil, sin and duty), yet they are capable of participating in his favours and of obtaining salvation. The great Saviour discovered a particular kindness for the children that were brought to him, when he took them up in his arms, put his hands upon them, and blessed them. Nay, God took notice of the abundance of cattle too that were in Nineveh, which he had more reason to pity and spare than Jonah had to pity and to spare the gourd, inasmuch as the animal life is more excellent than the vegetable. (2.) The gourd which Jonah was concerned for was none of his own; it was that for which he did not labour and which he made not to grow; but the persons in Nineveh whom God had compassion on were all the work of his own hands, whose being he was the author of, whose lives he was the preserver of, whom he planted and made to grow; he made them, and his they were, and therefore he had much more reason to have compassion on them, for he cannot despise the work of his own hands (Job 10:3); and thus Job there argues with him (Jon 4:8, Jon 4:9), Thy hands have made me, and fashioned me, have made me as the clay; and wilt thou destroy me, wilt thou bring me into dust again? And thus he here argues with himself. (3.) The gourd which Jonah had pity on was of a sudden growth, and therefore of less value; it came up in a night, it was the son of a night (so the word is); but Nineveh is an ancient city, of many ages standing, and therefore cannot be so easily given up; "the persons I spare have been many years in growing up, not so soon reared as the gourd; and shall not I then have pity on those that have been so many years the care of my providence, so many years my tenants?"(4.) The gourd which Jonah had pity on perished in a night; it withered, and there was an end of it. But the precious souls in Nineveh that God had pity on are not so short-lived; they are immortal, and therefore to be carefully and tenderly considered. One soul is of more value than the whole world, and the gain of the world will not countervail the loss of it; surely then one soul is of more value than many gourds, of more value than many sparrows; so God accounts, and so should we, and therefore have a greater concern for the children of men than for any of the inferior creatures, and for our own and others' precious souls than for any of the riches and enjoyments of this world.

2. From all this we may learn, (1.) That though God may suffer his people to fall into sin, yet he will not suffer them to lie still in it, but will take a course effectually to show them their error, and to bring them to themselves and to their right mind again. We have reason to hope that Jonah, after this, was well reconciled to the sparing of Nineveh, and was as well pleased with it as ever he had been displeased. (2.) That God will justify himself in the methods of his grace towards repenting returning sinners as well as in the course his justice takes with those that persist in their rebellion; though there be those that murmur at the mercy of God, because they do not understand it (for his thoughts and ways therein are as far above ours as heaven above the earth), yet he will make it evident that therein he acts like himself, and will be justified when he speaks. See what pains he takes with Jonah to convince him that it is very fit that Nineveh should be spared. Jonah had said, I do well to be angry, but he could not prove it. God says and proves it, I do well to be merciful; and it is a great encouragement to poor sinners to hope that they shall find mercy with him, that he is so ready to justify himself in showing mercy and to triumph in those whom he makes the monuments of it, against those whose eye is evil because his is good. Such murmurers shall be made to understand this doctrine, that, how narrow soever their souls, their principles, are, and how willing soever they are to engross divine grace to themselves and those of their own way, there is one Lord over all, that is rich in mercy to all that call upon him, and in every nation, in Nineveh as well as in Israel, he that fears God and works righteousness is accepted of him; he that repents, and turns from his evil way, shall find mercy with him.

Keil-Delitzsch: Jon 4:1-5

Jonah, provoked at the sparing of Nineveh, prayed in his displeasure to Jehovah to take his soul from him, as his proclamation had not been fulfilled (Jon 4:1-3). ויּרע אל י , it was evil for Jonah, i.e., it vexed, irritated him, not merely it displeased him, for which ירע בּעיניו is generally used. The construction with אל resembles that with ל in Neh 2:10; Neh 13:8. רעה גדולה , "a great evil,"serves simply to strengthen the idea of ירע . The great vexation grew even to anger ( יחר לו ; cf. Gen 30:2, etc.). The fact that the predicted destruction of Nineveh had not taken place excited his discontent and wrath. And he tried to quarrel with God, by praying to Jehovah.

(Note: Calvin observes upon this: "He prayed in a tumult, as if reproving God. We must necessarily recognise a certain amount of piety in this prayer of Jonah, and at the same time many faults. There was so far piety in it, that he directed his complaints to God. For hypocrites, even when they address God, are nevertheless hostile to Him. But Jonah, when he complains, although he does not keep within proper bounds, but is carried away by a blind and vicious impulse, is nevertheless prepared to submit himself to God, as we shall presently see. This is the reason why he is said to have prayed.")

"Alas ( אנּא as in Jon 1:14), Jehovah, was not this my word (i.e., did I not say so to myself) when I was still in my land (in Palestine)?"What his word or his thought then was, he does not say; but it is evident from what follows: viz., that Jehovah would not destroy Nineveh, if its inhabitants repented. ‛Al - kēn , therefore, sc. because this was my saying. קדּמתּי , προέφθασα , I prevented to flee to Tarshish, i.e., I endeavoured, by a flight to Tarshish, to prevent, sc. what has now taken place, namely, that Thou dost not fulfil Thy word concerning Nineveh, because I know that thou art a God gracious and merciful, etc. (compare Exo 34:6 and Exo 32:14, as in Joe 2:13). The prayer which follows, "Take my life from me," calls to mind the similar prayer of Elijah in 1Ki 19:4; but the motive assigned is a different one. Whilst Elijah adds, "for I am not better than my fathers,"Jonah adds, "for death is better to me than life." This difference must be distinctly noticed, as it brings out the difference in the state of mind of the two prophets. In the inward conflict that had come upon Elijah he wished for death, because he did not see the expected result of his zeal for the Lord of Sabaoth; in other words, it was from spiritual despair, caused by the apparent failure of his labours. Jonah, on the other hand, did not wish to live any longer, because God had not carried out His threat against Nineveh. His weariness of life arose, not like Elijah's from stormy zeal for the honour of God and His kingdom, but from vexation at the non-fulfilment of his prophecy. This vexation was not occasioned, however, by offended dignity, or by anxiety or fear lest men should regard him as a liar or babbler ( ψευδοεπής τε καὶ βωμολόχος , Cyr. Al.; ψεύστης , Theodoret; vanus et mendax , Calvin and others); nor was he angry, as Calvin supposes, because he associated his office with the honour of God, and was unwilling that the name of God should be exposed to the scoffing of the heathen, quasi de nihilo terreret , or "because he saw that it would furnish material for impious blasphemies if God changed His purpose, or if He did not abide by His word;"but, as Luther observes (in his remarks on Jonah's flight), "he was hostile to the city of Nineveh, and still held a Jewish and carnal view of God"(for the further development of this view, see the remarks above, at p. 265). That this was really Jonah's view, is proved by Luther from the fact that God reproves his displeasure and anger in these words, "Should I not spare Nineveh?"etc. (Jon 4:11). "He hereby implies that Jonah was displeased at the fact that God had spared the city, and was angry because He had not destroyed it as he had preached, and would gladly have seen."Offended vanity or unintelligent zeal for the honour of God would have been reproved by God in different terms from those in which Jonah was actually reproved, according to the next verse (Jon 4:4), where Jehovah asks the prophet, "Is thine anger justly kindled?" היטב is adverbial, as in Deu 9:21; Deu 13:15, etc., bene, probe, recte, δικαίως (Symm.).

Then Jonah went out of Nineveh, sat down on the east of the city, where Nineveh was bounded by the mountains, from which he could overlook the city, made himself a hut there, and sat under it in the shade, till he saw what would become of the city, i.e., what fate would befal it (Jon 4:5). This verse is regarded by many commentators as a supplementary remark, ויּצא , with the verbs which follow, being rendered in the pluperfect: "Jonah had gone out of the city,"etc. We grant that this is grammatically admissible, but it cannot be shown to be necessary, and is indeed highly improbable. If, for instance, Jonah went out of Nineveh before the expiration of the forty days, to wait for the fulfilment of his prophecy, in a hut to the east of the city, he could not have been angry at its non-fulfilment before the time arrived, nor could God have reproved him for his anger before that time. The divine correction of the dissatisfied prophet, which is related in Jon 4:6-11, cannot have taken place till the forty days had expired. But this correction is so closely connected with Jonah's departure from the city and settlement to the east of it, to wait for the final decision as to its fate (Jon 4:5), that we cannot possibly separate it, so as to take the verbs in Jon 4:5 as pluperfects, or those in Jon 4:6-11 as historical imperfects. There is no valid ground for so forced an assumption as this. As the expression ויּרע אל יונה in Jon 4:1, which is appended to ולא עשׁה in Jon 3:10, shows that Jonah did not become irritated and angry till after God had failed to carry out His threat concerning Nineveh, and that it was then that he poured out his discontent in a reproachful prayer to God (Jon 4:2), there is nothing whatever to force us to the assumption that Jonah had left Nineveh before the fortieth day.

(Note: There is no hold in the narrative for Marck's conjecture, that God had already communicated to him His resolution not to destroy Nineveh, because of the repentance of the people, and that this was the reason for his anger.)

Jonah had no reason to be afraid of perishing with the city. If he had faith, which we cannot deny, he could rely upon it that God would not order him, His own servant, to perish with the ungodly, but when the proper time arrived, would direct him to leave the city. But when forty days elapsed, and nothing occurred to indicate the immediate or speedy fall of the city, and he was reproved by God for his anger on that account in these words, "Art thou rightly or justly angry?"the answer from God determined him to leave the city and wait outside, in front of it, to see what fate would befal it. For since this answer still left it open, as a possible thing, that the judgment might burst upon the city, Jonah interpreted it in harmony with his own inclination, as signifying that the judgment was only postponed, not removed, and therefore resolved to wait in a hut outside the city, and watch for the issue of the whole affair.

(Note: Theod. Mops. correctly observes, that "when he reflected upon the greatness of the threat, he imagined that something might possibly occur after all."And Calvin better still, that "although forty days had passed, Jonah stood as if fastened to the spot, because he could not yet believe that what he had proclaimed according to the command of God would fail to be effected .... This was the cause, therefore, of his still remaining, viz., because he thought, that although the punishment from God had been suspended, yet his preaching had surely not been in vain, but the destruction of the city would take place. This was the reason for his waiting on after the time fixed, as though the result were still doubtful.")

But his hope was disappointed, and his remaining there became, quite contrary to his intention, an occasion for completing his correction.

Keil-Delitzsch: Jon 4:6-7

Jehovah-God appointed a Qiqayon , which grew up over Jonah, to give him shade over his head, "to deliver him from his evil." The Qiqayon , which Luther renders gourd ( Kürbiss ) after the lxx, but describes in his commentary on the book of Jonah as the vitis alba , is, according to Jerome, the shrub called Elkeroa in Syriac, a very common shrub in Palestine, which grows in sandy places, having broad leaves that throw a pleasant shadow, and which shoots up to a considerable height in a very few days.

(Note: Jerome describes it thus: "A kind of bush or shrub, having broad leaves like vine leaves, casting a very dense shadow, and sustaining itself by its trunk, which grows very abundantly in Palestine, and chiefly in sandy places. If placed in sowing land, being quickly nourished, it grows up into a tree, and in a very few days what you saw as nothing but a herb you now look upon as a small tree.")

The Elkeroa , however, which Niebuhr also saw at Basra ( Beschrieb. v. Arab. p. 148) and describes in a similar manner, is the ricinus or palma Christi , the miraculous tree; and, according to Kimchi and the Talmudists, it was the Kik or Kiki of the Egyptians, from which an oil was obtained according to Herodotus (ii. 94) and Pliny ( Hits. n. xv. 7), as was the case according to Niebuhr with the Elkeroa . Its rapid growth is also mentioned by Pliny, who calls it ricinus (see Ges. thes. p. 1214). God caused this shrub to grow up with miraculous rapidity, to such a height that it cast a shade upon Jonah's head, to procure him deliverance ( להצּיל לו ) "from his evil,"i.e., not from the burning heat of the sun ( ab aestu solis ), from which he suffered in the hut which he had run up so hastily with twigs, but from his displeasure or vexation, the evil from which he suffered according to Jon 4:3 (Rosenmüller, Hitzig). The variation in the names of the Deity in Jon 4:6-9 is worthy of notice. The creation of the miraculous tree to give shade to Jonah is ascribed to Jehovah-Elohim in Jon 4:6. This composite name, which occurs very rarely except in Genesis 2 and 3 (see comm. on Gen 2:4), is chosen here to help the transition from Jehovah in Jon 4:4 to Elohim in Jon 4:7, Jon 4:8. Jehovah , who replies to the prophet concerning his discontented complaint (Jon 4:4) as Elohim , i.e., as the divine creative power, causes the miraculous tree to spring up, to heal Jonah of his chagrin. And to the same end hâ-Elohim , i.e., the personal God, prepares the worm which punctures the miraculous tree and causes it to wither away (Jon 4:7); and this is also helped by the east wind appointed by Elohim , i.e., the Deity ruling over nature (Jon 4:8), to bring about the correction of the prophet, who was murmuring against God. Hence the different names of God are employed with thoughtful deliberation. Jonah rejoiced exceedingly at the miraculous growth of the shrub which provided for him, because he probably saw therein a sign of the goodness of God and of the divine approval of his intention to wait for the destruction of Nineveh. But this joy was not to last long.

Keil-Delitzsch: Jon 4:8-11

On the rising of the dawn of the very next day, God appointed a worm, which punctured the miraculous tree so that it withered away; and when the sun arose He also appointed a sultry east wind, and the sun smote upon Jonah's head, so that he fainted away. Chărı̄shıth , from chârash , to be silent or quiet, is to be taken when used of the wind in the sense of sultry, as in the Chaldee (lxx συγκαίων ). The meaning ventus, qualis flat tempore arandi , derived from chârish , the ploughing (Abulw.), or autumnal east wind (Hitzig), is far less suitable. When Jonah fainted away in consequence of the sun-stroke (for hith‛allēph , see at Amo 8:13), he wished himself dead, since death was better for him than life (see Jon 4:3). ישׁאל את־נפשׁו למוּת , as in 1Ki 19:4, "he wished that his soul might die,"a kind of accusative with the infinitive (cf. Ewald, §336, b ). But God answered, as in Jon 4:4, by asking whether he was justly angry. Instead of Jehovah (Jon 4:4) we have Elohim mentioned here, and Jehovah is not introduced as speaking till Jon 4:9. We have here an intimation, that just as Jonah's wish to die was simply an expression of the feelings of his mind, so the admonitory word of God was simply a divine voice within him setting itself against his murmuring. It was not till he had persisted in his ill-will, even after this divine admonition within, that Jehovah pointed out to him how wrong his murmuring was. Jehovah's speaking in Jon 4:9 is a manifestation of the divine will by supernatural inspiration. Jehovah directs Jonah's attention to the contradiction into which he has fallen, by feeling compassion for the withering of the miraculous tree, and at the same time murmuring because God has had compassion upon Nineveh with its many thousands of living beings, and has spared the city for the sake of these souls, many of whom have no idea whatever of right or wrong. Chastâ : "Thou hast pitied the Qiqayon, at which thou hast not laboured, and which thou hast not caused to grow; for ( שׁבּן = אשׁר בּן ) son of a night" - i.e., in a night, or over night - "has it grown, and over night perished, and I should not pity Nineveh?" ואני is a question; but this is only indicated by the tone. If Jonah feels pity for the withering of a small shrub, which he neither planted nor tended, nor caused to grow, shall God not have pity with much greater right upon the creatures whom He has created and has hitherto sustained, and spare the great city Nineveh, in which more than 120,000 are living, who cannot distinguish their right hand from the left, and also much cattle? Not to be able to distinguish between the right hand and the left is a sign of mental infancy. This is not to be restricted, however, to the very earliest years, say the first three, but must be extended to the age of seven years, in which children first learn to distinguish with certainty between right and left, since, according to M. v. Niebuhr (p. 278), "the end of the seventh year is a very common division of age (it is met with, for example, even among the Persians), and we may regard it as certain that it would be adopted by the Hebrews, on account of the importance they attached to the number seven."A hundred and twenty thousand children under seven years of age would give a population of six hundred thousand, since, according to Niebuhr, the number of children of the age mentioned is one-fifth the whole population, and there is no ground for assuming that the proportion in the East would be essentially different. This population is quite in accordance with the size of the city.

(Note: "Nineveh, in the broader sense,"says M. v. Niebuhr, "covers an area of about 400 English square miles. Hence there were about 40,000 persons to the square mile. Jones (in a paper on Nineveh) estimates the population of the chief city, according to the area, at 174,000 souls. So that we may reckon the population of the four larger walled cities at 350,000. There remain, therefore, for the smaller places and the level ground, 300,000 men on about sixteen square miles; that is to say, nearly 20,000 men upon the square mile."He then shows, from the agricultural conditions in the district of Elberfeld and the province of Naples, how thoroughly this population suits such a district. In the district of Elberfeld there are, in round numbers, 22,000 persons to the square mile, or, apart from the two large towns, 10,000. And if we take into account the difference in fertility, this is about the same density of population as that of Nineveh. The province of Naples bears a very great resemblance to Nineveh, not only in the kind of cultivation, but also in the fertility of the soil. And there, in round numbers, 46,000 are found to the square mile, or, exclusive of the capital, 22,000 souls.)

Children who cannot distinguish between right and left, cannot distinguish good from evil, and are not yet accountable. The allusion to the multitude of unaccountable children contains a fresh reason for sparing the city: God would have been obliged to destroy so many thousand innocent ones along with the guilty. Besides this, there was "much cattle"in the city. "Oxen were certainly superior to shrubs. If Jonah was right in grieving over one withered shrub, it would surely be a harder and more cruel thing for so many innocent animals to perish"(Calvin). "What could Jonah say to this? He was obliged to keep silence, defeated, as it were, by his own sentence"(Luther). The history, therefore, breaks off with these words of God, to which Jonah could make no reply, because the object of the book was now attained, - namely, to give the Israelites an insight into the true nature of the compassion of the Lord, which embracers all nations with equal love. Let us, however, give heed to the sign of the prophet Jonah, and hold fast to the confession of Him who could say of Himself, "Behold, a greater than Jonah is here!"

Constable: Jon 3:1--4:11

II. The obedience of the prophet chs. 3--4

The second half of this book records Jonah's obedience to the Lord following his initial disobedience (chs. 1-2). However, he was not completely obedient in his attitudes even though he was in his actions.

Constable: Jon 4:1-4

C. Jonah's displeasure at God's mercy 4:1-4

The reader might assume that the Lord's deliverance of the Ninevites from imminent doom is the climax of the story. This is not the case. The most important lesson of the book deals with God's people and specifically God's instruments, not humanity in general.

4:1 The whole situation displeased Jonah and made him angry, the Ninevites' repentance and God's withholding judgment from them.

"Jonah finds that the time-fuse does not work on the prophetic bomb he planted in Nineveh."⁶⁵

This is the first clue since Jonah repented and went to Nineveh that his heart was still not completely right with God. One can do the will of God without doing it with the right attitude, and that is the focus of the remainder of the book. The repentance and good deeds of the Ninevites pleased God, but they displeased His representative. They made God happy, but they made Jonah angry. A literal translation might be, "It was evil to Jonah with great evil." Until now evil (Heb. ra'ah) described the Ninevites, but now it marks the prophet. Consequently Jonah now became evil in God's eyes and in need of punishment as the Ninevites had (cf. Rom. 2:1), but God showed Jonah the same compassion He had shown the Ninevites.

"The word but points up the contrast between God's compassion (3:10) and Jonah's displeasure, and between God's turning from His anger (3:9-10) and Jonah's turning to anger."⁶⁶

Why did Jonah become so angry? Who was he to complain? He had only recently been very happy that God had saved him from destruction (cf. Matt. 18:23-35). It was not primarily because his announced judgment failed to materialize and so raised questions about his authenticity as a true prophet (cf. Deut. 18:21-22). Almost all prophecies of impending doom in the Bible assume that those being judged will remain unmoved. Divine punishment is avoidable provided people repent (cf. Jer. 3:22; 18:8; 26:2-6; Ezek. 18:21-22, 30-32; 3:10-15).⁶⁷ Jonah undoubtedly became angry because he wanted God to judge the Ninevites and thereby remove a threat to the nation of Israel. If he was aware of Hosea and Amos' prophecies, he would have known that Assyria would invade and defeat Israel (Hos. 11:5; Amos 5:27).

4:2 To his credit Jonah told God why he was angry (cf. 2:1). (Many believers try to hide their true feelings from God when they think God will not approve of those feelings.) Even though the prophet had been rebellious he had a deep and intimate relationship with God.

Jonah's motive in fleeing to Tarshish now becomes known. He was afraid that the Ninevites would repent and that God would be merciful to this ancient enemy of God's people. By opposing the Israelites her enemies were also opposing Yahweh. This is why a godly man such as Jonah hated the Assyrians so much and why the psalmists spoke so strongly against Israel's enemies.

Jonah's description of God goes back to Exodus 34:6-7, a very ancient expression of God's character (cf. Num. 14:18; Neh. 9:17; Ps. 86:15; 103:8; 145:8; Joel 2:13). "Gracious" (from the Heb. hen, grace) expresses God's attitude toward those who have no claim on Him because they are outside any covenant relationship with Him.⁶⁸ Compassion, one of the themes of this story, is a trait that Jonah recognized in God but did not share with Him as he should have. Lovingkindness (Heb. hesed) refers to God's loyal love to those who are in covenant relationship with Him. The prophet was criticizing God for good qualities that he recognized in God. He wished God was not so good. Even the best of people, people such as Jonah, wish calamity on the wicked, but God does not.

4:3 Jonah felt so angry that he asked God to take his life (cf. 1:12; 4:8, 9). Elijah had previously made the same request (1 Kings 19:4), but we must be careful not to read Elijah's reasons into Jonah's request. Both prophets obviously became extremely discouraged. Both evidently felt that what God had done through their ministries was different from what they wanted to see happen. Elijah had wanted to see a complete national revival, but Jonah had wanted to see judgment on Israel's enemies. The sinfulness of people discouraged Elijah whereas the goodness of God depressed Jonah. How could Jonah return to Israel and announce that God was not going to judge the nation that had been such an enemy of the godly for so long? God had to teach Elijah to view things from His perspective, and He proceeded to teach Jonah the same thing.

4:4 God's reply did not rebuke Jonah nor did it ask what right he had to criticize God. Rather it suggested that Jonah might not be viewing the situation correctly. The Jerusalem Bible's translation, "Are you right to be angry?" captures the intent of the Hebrew text. Jonah was feeling the frustration of not understanding God's actions in the light of His character that many others have felt (e.g., Job, Jeremiah, Habakkuk, et al.). God dealt with this servant compassionately as usual.

When God's servants become angry because God is as He is, the Lord deals with them compassionately.

Constable: Jon 4:5-9

D. God's rebuke of Jonah for his attitude 4:5-9

The Lord proceeded to teach Jonah His ways and to confront him with his attitude problem.

4:5 We might have expected Jonah to leave what so angered him quickly, as Elijah had fled from Israel and sought refuge far from it to the south. Why did Jonah construct a shelter and sit down to watch what would happen to Nineveh?⁶⁹ Did he think that judgment might fall anyway, or was he waiting for God to clarify His actions? Perhaps he hoped that the Ninevites' repentance would evaporate quickly and that God would then call him to pronounce the judgment that he so wanted to see. Jonah did not know if the Ninevites' repentance would be sufficient to postpone God's judgment. He evidently took up residence somewhere on the slopes of the mountains that rise to the east of Nineveh to gain a good view of whatever might happen. Perhaps he expected to witness another spectacular judgment such as befell Sodom and Gomorrah. His shelter proved to be a classroom for the prophet similar to what the town dump had been for Job.

4:6 God continued to manifest compassion for Jonah by providing him with a shading plant that relieved the discomfort of the blistering Mesopotamian sun. This is the only time that we read that Jonah was happy, and it was because he was physically comfortable. His anger grew out of his personal discomfort resulting from God's mercy on the Ninevites. It is impossible to identify the exact plant that God provided, and it is inconsequential.⁷⁰

Notice the shift in the name of God again from Yahweh to Elohim in this verse. This is one of the rare appearances of the compound name "LORD God" in Scripture (cf. Gen. 2; 3; et al.). Its use here may help make a transition. God dealt with Jonah as He deals with all humanity in what follows.

4:7 The stress on God's sovereignty continues. God had provided (Heb. manah, to appoint, provide, or prepare) a storm, a fish, a plant, and now a worm to fulfill His purpose.⁷¹ He would provide a wind (v. 8). Clearly God was manipulating Jonah's circumstances to teach him something. He uses large things such as the fish and small things like the worm.⁷²

4:8 The scorching east wind that God provided was the dreaded sirocco. The following description of it helps us appreciate why it had such a depressing effect on Jonah.

"During the period of a sirocco the temperature rises steeply, sometimes even climbing during the night, and it remains high, about 16-22ûF. above the average . . . at times every scrap of moisture seems to have been extracted from the air, so that one has the curious feeling that one's skin has been drawn much tighter than usual. Sirocco days are peculiarly trying to the temper and tend to make even the mildest people irritable and fretful and to snap at one another for apparently no reason at all."⁷³

Why did Jonah not move into the city and live is some residence there? Apparently he wanted nothing to do with the Ninevites whom he despised so much. He probably still did not know if God would spare Nineveh or destroy it catastrophically. Earlier he had wished to die because as God's servant he was not happy with God's will. Now he longed for death because as a common human being he was unhappy with his circumstances. Divine discipline had brought him to the place where even the loss of a plant affected him so deeply that he longed to die.

"The shoe Jonah wanted Nineveh to wear was on his foot now, and it pinched."⁷⁴

4:9 God's question here was very similar to His question in verse 4. Was Jonah right to be angry about the plant, God asked? Jonah's reply was a strong superlative.⁷⁵ He felt strong anger was proper. Evidently Jonah believed that God was not even treating him with the compassion that He normally showed all people much less His chosen servants.

In this pericope God was setting the stage for the lesson that He would explain to His prophet shortly.

Constable: Jon 4:10-11

E. God's compassion for those under His judgment 4:10-11

The story now reaches its climax. God revealed to Jonah how out of harmony with His own heart the prophet, though obedient, was. He contrasted Jonah's attitude with His own.

Compassion (Heb. hus, concern [NIV], be sorry for [NEB], pity [RSV, RV]) is the key attitude. Jonah had become completely indifferent to the fate of everyone outside Israel. He knew His God well (4:2). Nevertheless his appreciation for God's love for Israel had evidently so pervaded his life that it crowded out any compassion for people who lacked knowledge of and relationship with Yahweh. To reveal his lack of compassion to him God dealt with him as any ordinary person. He exposed him to the pleasures and discomforts that everyone faces and made him see that his theology made him no more compassionate than anyone else. It should have. Knowledge of a sovereign, compassionate God whom He feared should have made Jonah more submissive to God's will, more compassionate toward other people, and more respectful of God.

God had invested much work in Nineveh and had been responsible for its growth. This is why it was legitimate at the most elementary level for God to feel compassion for its people. Jonah's compassion extended only to a plant but not to people. God's compassion extended not only to plants and animals but also to people. The 120,000 people that God cited as the special objects of His compassion were probably those who for various reasons could not care for themselves (babies, the mentally incompetent, et al.).

"Not to be able to distinguish between the right hand and the left is a sign of mental infancy."⁷⁶

We normally have compassion for those with whom we can identify most closely, but God also has compassion on people who are helpless. Spiritually they are those who do not know God, those who are "lost."

People naturally go to one of two extremes in their attitude toward animals. We either look down on them and treat them inhumanely feeling superior, or we elevate them to the level of persons and grant them rights that they do not possess. The Society for the Prevention of Cruelty to Animals tries to guard us from the first attitude. The "animal rights movement" tends to promote the second attitude. God has compassion on animals as creatures living below the level of humans that need His grace. This should be our attitude to them too (cf. Gen. 1:26, 28; Ps. 8:6-8). The reference to animals concludes the book and is the final climax of God's lesson to the prophet and through him to God's people in Israel and in the church. If God has compassion for animals, how much more should we feel compassion for human beings made in God's image who are under His judgment because of their sins (cf. 3:8). We must never let our concern for the welfare of God's people keep us from reaching out with the message of hope to those who oppose us.

The book closes without giving us Jonah's response, but that is not the point of the book. Its point is the answer to the Lord's question in verse 11 that every reader must give. Yes, God should have compassion on the hopeless Ninevites, and we should have compassion on people like them too (cf. Luke 15:25-32; Matt. 20:1-16).

"It is not only the unbelievers in the Ninevehs of today who need to repent; it is also we who are modern Jonahs. For no one begins to understand this profound and searching little book unless he discovers the Jonah in himself and then repentantly lays hold upon the boundless grace of God."⁷⁷

"As so often, the effect of this OT book is to lay a foundation upon which the NT can build. God so loved the world' is its basic affirmation, which the NT is to conclude with the message of the gift of his Son.

"Throughout the story the figure of Jonah is a foil to the divine hero, a Watson to Yahweh's Holmes, a Gehazi to Yahweh's Elisha. The greatness and the goodness of God are enhanced against the background of Jonah's meanness and malevolence. Look out at the world, pleads the author, at God's world. See it through God's eyes. And let your new vision overcome your natural bitterness, your hardness of soul. Let the divine compassion flood your own hearts."⁷⁸

Does this book constitute a call to foreign missionary service? It contains no such call though it records God's call of one of His prophets to this type of ministry. However, we must remember that this was a rare ministry in the Old Testament period. Typically Israel was to be a light to the nations by providing a model theocracy in the Promised Land that would attract the Gentiles to her. They would come to Israel for the knowledge of God that they would take back home with them (e.g., Exod. 19:5-6; 1 Kings 10; Isa. 42:6; Acts 8:26-40). In the Great Commission (Matt. 28:19-20) Jesus changed the basic missionary method by which people were to learn of God. Now we are to go into all the world and herald the gospel to everyone rather than waiting for them to come to us for it. The Book of Jonah shows an Old Testament prophet doing reluctantly what Christians are now to do enthusiastically. It was not God's plan that all Old Testament prophets, much less all Israelites, were to do what he did. Nevertheless they were to have a heart of compassion for those outside the covenant community and to show them mercy, as this book clarifies. Christian missionaries can use the Book of Jonah, therefore, but they should do so by stressing its true message, not by making Jonah's call the main point.

"This book is the greatest missionary book in the Old Testament, if not in the whole Bible. It is written to reveal the heart of a servant of God whose heart was not touched with the passion of God in missions. Does it strike home, dear reader? Are we more interested in our own comfort than the need of multitudes of lost souls in Israel dying in darkness without the knowledge of their Messiah and Saviour, the Lord Jesus Christ? Are we more content to remain with the gourds,' the comforts of home and at home, than to see the message of Christ go out to the ends of the earth to both Jew and Gentile?"⁷⁹

Guzik: Jon 4:1-11 - God Deals With a Prophet's Heart

Jonah 4 - God Deals With a Prophet's Heart

A. Jonah's complaint.

1. (1) Jonah's displeasure at the repentance of the people of Nineveh.

But it displeased Jonah exceedingly, and he became angry.

a. It displeased Jonah: This is strange, because usually the preacher is pleased when the congregation repents, but Jonah wasn't. There was something about the whole matter that displeased Jonah.

b. Exceedingly, and he became angry: Not only was this strange, it was very strange, because Jonah was very upset at the success of his preaching. We should not miss Jonah's intensity here, because the language in the original Hebrew is strong.

2. (2-3) Jonah explains his anger.

So he prayed to the LORD, and said, "Ah, LORD, was not this what I said when I was still in my country? Therefore I fled previously to Tarshish; for I know that You are a gracious and merciful God, slow to anger and abundant in lovingkindness, One who relents from doing harm. Therefore now, O LORD, please take my life from me, for it is better for me to die than to live!"

a. I know that You are a gracious and merciful God, slow to anger and abundant in lovingkindness, One who relents from doing harm: Jonah was angry because God granted repentance to the Ninevites, and the Assyrians were enemies of Judah and Israel. Jonah wanted God to bring judgment upon these people he hated.

i. Jonathan Swift wrote some verse that expresses Jonah's frame of mind:

We are God's chosen few,

All others will be damned;

There is no place in heaven for you,

We can't have heaven crammed.

b. Ah, LORD, was not this what I said when I was still in my country? Jonah knew that God was full of grace and mercy, and that was why he was afraid to tell the people of Nineveh.

i. Jonah himself called on the mercy of God and enjoyed the mercy of God when it was extended to Jonah. Now he resents it when it is extended to others. What if God treated Jonah the way Jonah wanted God to treat the people of Nineveh?

c. For it is better for me to die than to live! The repentance and salvation of the people of Nineveh is so painful to Jonah that he would rather die than think about it; and he also states that this was the reason he fled the call - not out of fear that he would be ineffective, but fear that he would be effective!

B. God confronts a prophet.

1. (4) God questions Jonah's heart.

Then the LORD said, "Is it right for you to be angry?"

a. Is it right for you to be angry? Jonah, in expressing his anger against God, was being honest about his feelings - something good; but we should not for a moment think that all of our feelings towards God are justified.

i. God likes to ask us questions, because they reveal our heart. It also put us on proper ground before God, because He has every right to question us and we owe Him answers.

· Where are you? Who told you that you were naked? What is this you have done? (Genesis 3)

· Where is your brother Abel? What have you done? (Genesis 4)

· What have you done? (1 Samuel 13:11)

· Why did you despise the word of the LORD by doing what is evil in his eyes? (2 Samuel 12)

· Whom shall I send? Who will go for us? (Isaiah 6)

· Who do you say that I am? (Matthew 16)

· What do you want Me to do for you? (Matthew 20)

· Are you betraying the Son of Man with a kiss? (Luke 22)

· Saul, Saul, why are you persecuting Me? (Acts 9)

c. If we are angry against God, He will ask us the same question He asked Jonah: Is it right for you to be angry? And the answer must always be "No, Lord. All Your ways are right even if I don't understand them."

i. Yes, Jonah was angry towards God, and yes, it was all right for Jonah to state his anger towards God; but he must also repent of his anger towards God.

2. (5-8) God prepares an object lesson for Jonah.

So Jonah went out of the city and sat on the east side of the city. There he made himself a shelter and sat under it in the shade, till he might see what would become of the city. And the LORD God prepared a plant and made it come up over Jonah, that it might be shade for his head to deliver him from his misery. So Jonah was very grateful for the plant. But as morning dawned the next day God prepared a worm, and it so damaged the plant that it withered. And it happened, when the sun arose, that God prepared a vehement east wind; and the sun beat on Jonah's head, so that he grew faint. Then he wished death for himself, and said, "It is better for me to die than to live."

a. Jonah went out of the city . . . till he might see what would become of the city: Jonah seems to hope that the repentance of Nineveh was lacking, and hopes that he will see the city destroyed after all. He goes out of the city for safety.

b. The LORD God prepared a plant and made it come up over Jonah: Just as God prepared a great fish to swallow Jonah, now He prepares a particular plant to shelter Jonah as he waited hoping that they city would be destroyed.

i. This is the first time we find Jonah happy. "Jonah was pleased because at last, after all the compassion of God for other people, God was finally doing something for Jonah. Selfish? Of course, it was. And petty too!" (Boice)

ii. We could say that Jonah's happiness was just as fleshly as his anger. Both were all about self.

c. The sun beat on Jonah's head, so that he grew faint: Jonah was angry with God because He brought the people of Nineveh to repentance (Jonah 4:1). The ancient Hebrew word for "angry" is literally "to be hot." Now God will let Jonah feel some of the heat!

d. Jonah was very grateful for the plant . . . "It is better for me to die than to live": When God took the plant and its pleasant shelter away from Jonah, he missed the plant so much that he wanted to die.

i. "If, dear friends, like Jonah, you want to complain, you will soon have something to complain of. People who are resolved to fret, generally make for themselves causes for fretfulness." (Spurgeon)

ii. Jonah allowed even a silly thing like a plant to become an idol. "How often our gourds are allowed to perish, to teach us these deep lessons. In spite of all we can do to keep them green, their leaves turn more and more sere and yellow, until they droop and die." (Meyer)

3. (9-11) God applies the object lesson.

Then God said to Jonah, "Is it right for you to be angry about the plant?" And he said, "It is right for me to be angry, even to death!" But the LORD said, "You have had pity on the plant for which you have not labored, nor made it grow, which came up in a night and perished in a night. And should I not pity Nineveh, that great city, in which are more than one hundred and twenty thousand persons who cannot discern between their right hand and their left; and much livestock?"

a. Is it right for you to be angry about the plant? Jonah, in response to God's question, felt totally justified in his anger about the sheltering plant's destruction. This is considering that the plant was just a plant, and Jonah had no personal interest or investment in the plant except what it provided for him at the moment.

i. Jonah made three errors that angry people often make. Each of these things put Jonah in a worse place, not a better place.

· Jonah quit

· Jonah separated himself from others

· Jonah became a spectator

b. It is right for me to be angry, even to death! These are the last words of Jonah recording in this book, but thankfully they are not the last words of the book. God's mercy and compassion still works with Jonah, teaching him and guiding him to God's heart.

c. And should I not pity Nineveh: How much more should God be concerned about the destruction of persons - those made in His image, even if they are Assyrians. God's response to Jonah showed the prophet that he really didn't know God as well as he thought he did.

i. Those who cannot discern between their right hand and their left are those who unable to make moral judgments.

ii. The lesson is clear: not only does God's concern for people go beyond Israel, but He is totally justified in doing so. The lesson of Jonah reminds us that God is the God of all people.

iii. The lesson of Jonah is what he proclaimed before being freed from the great fish: Salvation is of the LORD (Jonah 2:9), and not of any race or nation or class. This is the same message God made clear to Peter in Acts 10:34-35: In truth I perceive that God shows no partiality. But in every nation whoever fears Him and works righteousness is accepted by Him."

e. Jewish tradition says that after God said the words of Jonah 4:11, Jonah then fell on his face and said: "Govern your world according to the measure of mercy, as it is said, To the Lord our God belong mercy and forgiveness." (Daniel 9:9) We can only hope that Jonah - and we - would have such a humble response.

i. God showed His mercy to Jonah through a lot of preparation.

· The LORD prepared a great fish (Jonah 1:17)

· The LORD prepared a plant (Jonah 4:6)

· The LORD prepared a worm (Jonah 4:7)

· The LORD prepared a wind (Jonah 4:8)

ii. Nevertheless, the real work of preparation happened in Jonah. What God really prepared was a person, a prophet. "I would suggest to some of you here who have to bear double trouble that God may be preparing you for double usefulness, or he may be working out of you some unusual form of evil which might not be driven out of you unless his Holy Spirit had used these mysterious methods with you to teach you more fully his mind." (Spurgeon)

© 2001 David Guzik - No distribution beyond personal use without permission

Tafsiran/Catatan -- Lainnya

Evidence: Jon 4:1

This generation of Christians is responsible for this generation of souls on the earth! KEITH GREEN

Pendahuluan / Garis Besar

JFB: Jonah (Pendahuluan Kitab)

JONAH was the son of Amittai, of Gath-hepher in Zebulun (called Gittah-hepher in Jos 19:10-13), so that he belonged to the kingdom of the ten tribes, not to Judah. His date is to be gathered from 2Ki 14:25-27, "He (Jeroboam II) restored the coast of Israel from the entering of Hamath unto the sea of the plain, according to the word of the Lord God of Israel, which He spake by the hand of His servant Jonah, the son of Amittai, the prophet, which was of Gath-hepher. For the Lord saw the affliction of Israel, that it was very bitter: for there was not any shut up, nor any left, nor any helper for Israel. And the Lord said not that He would blot out the name of Israel from under heaven: but He saved them by the hand of Jeroboam the son of Joash." Now as this prophecy of Jonah was given at a time when Israel was at the lowest point of depression, when "there was not any shut up or left," that is, confined or left at large, none to act as a helper for Israel, it cannot have been given in Jeroboam's reign, which was marked by prosperity, for in it Syria was worsted in fulfilment of the prophecy, and Israel raised to its former "greatness." It must have been, therefore, in the early part of the reign of Joash, Jeroboam's father, who had found Israel in subjection to Syria, but had raised it by victories which were followed up so successfully by Jeroboam. Thus Jonah was the earliest of the prophets, and close upon Elisha, who died in Joash's reign, having just before his death given a token prophetical of the thrice defeat of Syria (2Ki 13:14-21). Hosea and Amos prophesied also in the reign of Jeroboam II, but towards the closing part of his forty-one years' reign. The transactions in the Book of Jonah probably occurred in the latter part of his life; if so, the book is not much older than part of the writings of Hosea and Amos. The use of the third person is no argument against Jonah himself being the writer: for the sacred writers in mentioning themselves do so in the third person (compare Joh 19:26). Nor is the use of the past tense (Jon 3:3, "Now Nineveh was an exceeding great city") a proof that Nineveh's greatness was past when the Book of Jonah was being written; it is simply used to carry on the negative uniformly,--"the word of the Lord came to Jonah . . . so Jonah arose . . . now Nineveh was," &c. (Jon 1:1; Jon 3:3). The mention of its greatness proves rather that the book was written at an early date, before the Israelites had that intimate knowledge of it which they must have had soon afterwards through frequent Assyrian inroads.

As early as JULIAN and PORPHYRY, pagans ridiculed the credulity of Christians in believing the deliverance of Jonah by a fish. Some infidels have derived it from the heathen fable of the deliverance of Andromeda from a sea monster by Perseus [APOLLODORUS, The Library, 2.4,3]; or from that of Arion the musician thrown into the sea by sailors, and carried safe to shore on a dolphin [HERODOTUS, History, 1.24]; or from that of Hercules, who sprang into the jaws of a sea monster, and was three days in its belly, when he undertook to save Hesione [DIODORUS SICULUS, Historical Library, 4.42; HOMER, The Iliad, 20.145; 21.442]. Probably the heathen fables are, vice versa, corruptions of the sacred narrative, if there be any connection. JEROME states that near Joppa lay rocks, pointed out as those to which Andromeda was bound when exposed to the sea monster. This fable implies the likelihood of the story of Jonah having passed through the Phœnicians in a corrupted form to Greece. That the account of Jonah is history, and not parable (as rationalists represent), appears from our Lord's reference to it, in which the personal existence, miraculous fate, and prophetical office of Jonah are explicitly asserted: "No sign shall be given but the sign of the prophet Jonas: for, as Jonas was three days and three nights in the whale's belly, so shall the Son of man be three days and three nights in the heart of the earth" (Mat 12:39-40). The Lord recognizes his being in the belly of the fish as a "sign," that is, a real miracle, typical of a similar event in His own history; and assumes the execution of the prophet's commission to Nineveh, "The men of Nineveh . . . repented at the preaching of Jonas; and behold, a greater than Jonas is here" (Mat 12:41).

It seemed strange to KIMCHI, a Jew himself, that the Book of Jonah is among the Scriptures, as the only prophecy in it concerns Nineveh, a heathen city, and makes no mention of Israel, which is referred to by every other prophet. The reason seems to be: a tacit reproof of Israel is intended; a heathen people were ready to repent at the first preaching of the prophet, a stranger to them; but Israel, who boasted of being God's elect, repented not, though warned by their own prophets at all seasons. This was an anticipatory streak of light before the dawn of the full "light to lighten the Gentiles" (Luk 2:32). Jonah is himself a strange paradox: a prophet of God, and yet a runaway from God: a man drowned, and yet alive: a preacher of repentance, yet one that repines at repentance. Yet Jonah, saved from the jaws of death himself on repentance, was the fittest to give a hope to Nineveh, doomed though it was, of a merciful respite on its repentance. The patience and pity of God stand in striking contrast with the selfishness and hard-heartedness of man.

Nineveh in particular was chosen to teach Israel these lessons, on account of its being capital of the then world kingdom, and because it was now beginning to make its power felt by Israel. Our Lord (Mat 12:41) makes Nineveh's repentance a reproof of the Jews' impenitence in His day, just as Jonah provoked Israel to jealousy (Deu 32:21) by the same example. Jonah's mission to Nineveh implied that a heathen city afforded as legitimate a field for the prophet's labors as Israel, and with a more successful result (compare Amo 9:7).

The book is prose narrative throughout, except the prayer of thanksgiving in the second chapter (Jon 2:1-9). The Chaldæisms in the original do not prove spuriousness, or a later age, but were natural in the language of one living in Zebulun on the borders of the north, whence Aramaic peculiarities would readily arise; moreover, his message to Nineveh implies acquaintance with Assyrian. Living as Jonah did in a part of Israel exposed to Assyrian invasions, he probably stood in the same relation to Assyria as Elijah and Elisha had stood to Syria. The purity of the language implies the antiquity of the book, and the likelihood of its being Jonah's own writing. Indeed, none but Jonah could have written or dictated such peculiar details, known only to himself.

The tradition that places the tomb of Jonah opposite to Mosul, and names it "Nebbi Junus" (that is, "prophet Jonah"), originated probably in the spot having been occupied by a Christian church or convent dedicated to him [LAYARD]. A more ancient tradition of JEROME'S time placed the tomb in Jonah's native village of Gath-hepher.

JFB: Jonah (Garis Besar)

• JONAH'S COMMISSION TO NINEVEH, FLIGHT, PUNISHMENT, AND PRESERVATION BY MIRACLE. (Jon. 1:1-17)
• JONAH'S PRAYER OF FAITH AND DELIVERANCE. (Jon 2:1-10)
• JONAH'S SECOND COMMISSION TO NINEVEH: THE NINEVITES REPENT OF THEIR EVIL WAY: SO GOD REPENTS OF THE EVIL THREATENED. (Jon 3:1-10)
• JONAH FRETS AT GOD'S MERCY TO NINEVEH: IS REPROVED BY THE TYPE OF A GOURD. (Jon 4:1-11)

TSK: Jonah 4 (Pendahuluan Pasal)

Overview

Jon 4:1, Jonah repining at God’s mercy, Jon 4:4, is reproved by the type of a gourd.

Poole: Jonah 4 (Pendahuluan Pasal)

CHAPTER 4

Jonah, repining at God’ s mercy, Jon 4:1-3 , is reproved by the type of a gourd, Jon 4:4-11 .

MHCC: Jonah (Pendahuluan Kitab)

Jonah was a native of Galilee, 2Ki 14:25. His miraculous deliverance from out of the fish, rendered him a type of our blessed Lord, who mentions it, so as to show the certain truth of the narrative. All that was done was easy to the almighty power of the Author and Sustainer of life. This book shows us, by the example of the Ninevites, how great are the Divine forbearance and long-suffering towards sinners. It shows a most striking contrast between the goodness and mercy of God, and the rebellion, impatience, and peevishness of his servant; and it will be best understood by those who are most acquainted with their own hearts.

MHCC: Jonah 4 (Pendahuluan Pasal)

(Jon 4:1-4) Jonah repines at God's mercy to Nineveh, and is reproved.

(Jon 4:5-11) He is taught by the withering of a gourd, that he did wrong.

Matthew Henry: Jonah (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Book of Jonah

This book of Jonah, though it be placed here in the midst of the prophetical books of scripture, is yet rather a history than a prophecy; one line of prediction there is in it, Yet forty days, and Nineveh shall be overthrown; the rest of the book is a narrative of the preface to and the consequences of that prediction. In the midst of the obscure prophecies before and after this book, wherein are many things dark and hard to be understood, which are puzzling to the learned, and are strong meat for strong men, comes in this plain and pleasant story, which is entertaining to the weakest, and milk for babes. Probably Jonah was himself the penman of this book, and he, as Moses and other inspired penmen, records his own faults, which is an evidence that in these writings they designed God's glory and not their own. We read of this same Jonah 2Ki 14:25, where we find that he was of Gath-hepher in Galilee, a city that belonged to the tribe of Zebulun, in a remote corner of the land of Israel; for the Spirit, which like the wind, blows where it listeth, will as easily find out Jonah in Galilee as Isaiah at Jerusalem. We find also that he was a messenger of mercy to Israel in the reign of Jeroboam the second; for the success of his arms, in the restoring of the coast of Israel, is said to be according to the word of the Lord which he spoke by the hand of his servant Jonah the prophet. Those prophecies were not committed to writing, but this against Nineveh was, chiefly for the sake of the story that depends upon it, and that is recorded chiefly for the sake of Christ, of whom Jonah was a type; it contains also very remarkable instances of human infirmity in Jonah, and of God's mercy both in pardoning repenting sinners, witness Nineveh, and in bearing with repining saints, witness Jonah.

Matthew Henry: Jonah 4 (Pendahuluan Pasal)

We read, with a great deal of pleasure, in the close of the foregoing chapter, concerning the repentance of Nineveh; but in this chapter we read, with a great deal of uneasiness, concerning the sin of Jonah; and, as there is joy in heaven and earth for the conversion of sinners, so there is grief for the follies and infirmities of saints. In all the book of God we scarcely find a " servant of the Lord" (and such a one we are sure Jonah was, for the scripture calls him so) so very much out of temper as he is here, so very peevish and provoking to God himself. In the first chapter we had him fleeing from the face of God; but here we have him, in effect, flying in the face of God; and, which is more grieving to us, there we had an account of his repentance and return to God; but here, though no doubt he did repent, yet, as in Solomon's case, no account is left us of his recovering himself; but, while we read with wonder of his perverseness, we read with no less wonder of God's tenderness towards him, by which it appeared that he had not cast him off. Here is, I. Jonah's repining at God's mercy to Nineveh, and the fret he was in about it (Jon 4:1-3). II. The gentle reproof God gave him for it (Jon 4:4). III. Jonah's discontent at the withering of the gourd, and his justifying himself in that discontent (Jon 4:5-9). IV. God's improving it for his conviction, that he ought not to be angry at the sparing of Nineveh (Jon 4:10-11). Man's badness and God's goodness serve here for a foil to each other, that the former may appear the more exceedingly sinful and the latter the more exceedingly gracious.

Constable: Jonah (Pendahuluan Kitab)

Introduction

Background

Jonah is the fifth of the Minor Prophets (the Book of the Twelve) in our English Bibles. It is unique among the Latter Prophets (Isaiah through Malachi) in that it is almost completely narrative similar to the histories of Elijah and Elisha (1 Kings 17-19; 2 Kings 2:4-6).¹ The exceptional section, of course, is Jonah's psalm in 2:2-9. Jonah is the only Old Testament prophet on record whom God sent to a heathen nation with a message of repentance.² He was Israel's foreign missionary whereas Hosea was Israel's home missionary. Both of these prophets revealed important characteristics about God: Hosea God's loyal love to Israel, and Jonah His compassion for all people, specifically Gentiles.

Jonah's hometown was Gath-hepher in Galilee (2 Kings 14:25; cf. Josh. 19:13). It stood north of Nazareth in the tribal territory of Zebulun. Jonah prophesied in the Northern Kingdom during the reign of Israel's Jeroboam II (793-753 B.C.; 2 Kings 14:25). Second Kings 14:25 records that Jonah prophesied that Jeroboam II would restore Israel to her former boundaries, which the king did.

It is very probable that God sent Jonah to Nineveh, the capital of the great Assyrian Empire, during the years when that nation was relatively weak. Following the death of King Adad-nirari III in 783 B.C. the nation was not strong again until Tiglath-pileser III seized the throne in 745 B.C.³ During this 37 year period Assyria had difficulty resisting its neighbors to the North, the Urartu mountain tribes who allied with their neighbors, the people of Mannai and Madai. These invaders pushed the northern border of Assyria south to within less than 100 miles of Nineveh. This vulnerable condition evidently made the king and residents of Nineveh receptive to Jonah's prophetic message to them.

Nineveh, the capital of the Assyrian Empire, stood on the eastern bank of the Tigris River. It had walls 100 feet high and 50 feet thick, and the main one, punctuated by 15 gates, was over seven and one half miles long.⁴ The total population was probably about 600,000 including the people who lived in the suburbs outside the city walls (cf. 4:11). The residents were idolaters and worshipped Asur and Ishtar, the chief male and female deities, as did almost all the Assyrians. Assyria was a threat to Israel's security (cf. Hos. 11:5; Amos 5:27). This is one reason Jonah refused to go to Nineveh. He feared the people might repent and that God would refrain from punishing Israel's enemy.

Date and Writer

Most critical scholars date this prophecy in the postexilic period during the time of Ezra and Nehemiah. They base their opinion on the past tense in 3:3, the size of Nineveh according to that verse, and the differences in style between Jonah and Hosea, another northern prophet. Many conservative scholars believe that these arguments do not outweigh the evidence for a pre-exilic date that many features of the book and the traditional Jewish commentaries present.

If the book records events that really happened, the record of them must have come from Jonah himself. However the book nowhere claims that Jonah was its writer. It seems to argue against this possibility by relating the story in the third person rather than in the first. Therefore some unidentified writer appears to have put the book in its final form. The compilers of the Old Testament canon probably placed this book among the minor prophets because they believed that Jonah wrote it.⁵

One conservative scholar has suggested that what we have is a version of the story that someone wrote for the nation of Judah. He supposedly did this to teach its people the lessons that God earlier taught His prophet, the Ninevites, and the residents of Israel.⁶ Such a message would have been appropriate when the weakened Southern Kingdom faced a threat from another formidable power to its north namely Babylonia. However the arguments for the writer being Jonah are quite convincing.⁷

The events recorded in the book probably covered only a few months or years at the most. Jonah lived during Jeroboam II's reign (793-753 B.C.). Probably a date of composition somewhere in the neighborhood of 750 B.C. would not be far from the truth.

Historicity

Since the rise of critical scholarship in the nineteenth century, many writers and teachers now believe that the events recorded in this book were not historical.⁸ They interpret this book as an allegory or as a parable.

The allegorical interpretation views the book as "a complete allegory in which each feature represents an element in the historical and religious experience of the Israelites."⁹ This interpretation may have arisen because "Jonah" means "dove," and the Jews had long regarded the dove as a symbol of their nation (cf. Ps. 74:19; Hos. 11:11).¹⁰ Those who adopt this interpretation see the book as teaching Israel's mission and failure in being God's missionary agent to the Gentiles. Jonah's flight to Tarshish represents Israel's failure before the Exile, and the great fish symbolizes Babylon. The disgorging of Jonah stands for Israel's second chance following her restoration to the land.

The parabolic interpretation also regards the book as not historical. However, its advocates view it as simply a moral story designed to teach a spiritual lesson. Essentially the lesson is that God's people should not be narrow and introverted but outreaching and missionary in their love and concern for those outside their number who are facing God's judgment. The difference in these two interpretations is the amount of detail that its advocates press. The parabolic interpretation argues for one primary lesson in the story whereas the allegorical interpretation finds meaning in its details too.

Jewish and Christian interpreters believed that the Book of Jonah was historical until the rise of critical scholarship. Jesus Christ referred to Jonah as a historical person and to his experience as real (Matt. 12:38-42; 16:4; Luke 11:29-32).¹¹

"If the three days' confinement of Jonah in the belly of the fish really had the typical significance which Christ attributes to it . . ., it can neither be a myth or dream, nor a parable, nor merely a visionary occurrence experienced by the prophet; but must have had as much objective reality as the facts of the death, burial, and resurrection of Christ."¹²

It is unlikely that the writer would have given us the name of Jonah's father if he was not a real person. Furthermore the narrator presented Jonah as a real person, not a mythical or fictitious figure.

The main argument against the book being historical is Jonah's surviving three days and nights in the fish's belly (1:17). However various writers have documented many similar miraculous deliverances.¹³ Since such a survival is physically possible, we should not dismiss the historical view especially since Jesus endorsed Jonah's "resurrection."

Some interpreters, including myself, who hold to the historicity of the events also believe that the book contains symbolic and typical teaching.

"Whereas other prophets proclaimed in words the position of the Gentiles with regard to Israel in the nearer and more remote future, and predicted not only the surrender of Israel to the power of the Gentiles, but also the future conversion of the heathen to the living God, and their reception into the kingdom of God, the prophet Jonah was entrusted with the commission to proclaim the position of Israel in relation to the Gentile world in a symbolico-typical manner, and to exhibit both figuratively and typically not only the susceptibility of the heathen for divine grace, but also the conduct of Israel with regard to the design of God to show favour to the Gentiles, and the consequences of their conduct."¹⁴

The book is probably a prophetic narrative in its literary genre.¹⁵

"The concern of a number of OT prophetic narratives is to trace the process whereby a divine oracle was fulfilled. This book, on the contrary, breaks the pattern surprisingly by showing how and why a divine oracle, concerning the destruction of Nineveh, was not fulfilled."¹⁶

Many commentators who deny the historicity of the book regard it as a parable with certain allegorical features and its literary tone as parody or satire.¹⁷

Purpose

The book is a revelation to God's people of His sovereign power and loving care for all His creatures, even cattle. This revelation came first to Jonah personally and then through him to the Jews. It was not a revelation to the Ninevites. Their responsibility was simply to repent and humble themselves. This revelation should have moved the Israelites to respond as the Assyrians did namely with repentance and humility. They faced similar threats first from the Assyrians and then from the Babylonians. Jonah's lack of concern for the Ninevites contrasts with God's concern for them that was to be the pattern for His people.

Canonicity

The earliest extrabiblical reference to this book is in Ecclesiasticus 49:10. There Ben Sira, who lived not later than 190 B.C., referred to "the twelve prophets" namely the writers of the Minor Prophets books, which include Jonah. The Jewish rabbis never challenged the canonicity of this book.

Message¹⁸

The Book of Jonah does not contain the record of a prophet's message as much as the record of a prophet's experience. That feature makes Jonah distinctive among the prophetic books. This prophet's experiences are what we need to look at to learn the message of this book. That is also true of the former prophets books: Joshua, Judges, Samuel, and Kings. They too teach by recording selected experiences more than prophetic oracles.

There are many incidental features of this story such as the ship, the storm, the fish, the gourd, the worm, the hot wind, and even Nineveh. They are important parts of the revelation, but they do not give us the message of the book. It is the major features of the story that do this. The major features are God and Jonah.

God's dealings with Jonah are even more important than His dealings with the Ninevites from the standpoint of the book's revelation. These dealings reveal God's attitude and activity toward the nations and toward His own people for the nations' sake. We have here a revelation of Yahweh and a revelation of the responsibility of Yahweh's representatives.

One of the characteristics that marked the Israelites was their exclusivity. During the reign of Jeroboam II, when Jonah ministered, Israel was expanding geographically. She was forming alliances with her neighbor nations. However at the same time she was more exclusive religiously than she had ever been. The Israelites believed that their privileged relationship with God needed guarding so the Gentiles would not take it from her as they had taken so many other things. The Israelites projected their hostile attitude toward the Gentiles onto Yahweh. They thought of Him as hostile to their enemies too. Jonah epitomized that attitude. God gave His people this book to teach them that His attitude toward those outside the covenants and promises was quite different from theirs, and theirs should be different too.

The major revelation of Yahweh in this book comes through in His dealings with Nineveh and in His dealings with Jonah. Let's note first what this book reveals about the Lord from His dealings with Nineveh.

Rather than having a superior, exclusive attitude toward the Ninevites, God's attitude was compassion. We can see this attitude at the beginning of the book when God commands Jonah to go to Nineveh. We see it again in God's patient persistence as He brings His prodigal prophet to repentance. We see it again when He sends Jonah there a second time. The clearest revelation of God's attitude toward Nineveh, however, comes through in the last two verses of the book (4:10-11). Amos reveals the sovereignty of God, and Obadiah reveals the judgment of God. Jonah reveals the compassion of God. It is an important balancing revelation among these prophetic messages.

The Hebrew word translated "have compassion" in 4:10 and 11 (Heb. hus) means "to spare by sheltering." The idea is that of covering and so shielding from danger. Jesus said, "O Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling" (Matt. 23:37). Jesus expressed the same attitude toward Jerusalem that God did toward Nineveh. We see God's attitude toward sinning cities, great groups of people. This is the attitude that has driven missionaries throughout the ages. It is God's attitude of compassion.

All God's activities in this book proceeded from this basic attitude. We might conclude that God sent Jonah to cry against Nineveh only because He was angry with it because of its sin. Certainly it was under His judgment for its sins, but the last verse reveals the underlying motive of God, His compassion.

Seen in this light the troublesome statement that God changed His mind in 3:10 becomes less problematic. The Hebrew word used here (nacham) carries the connotation of being relieved and comforted. We should hear God sighing in relief when we read this verse. When Nineveh repented, God saw that judgment would not be necessary, and this made Him very glad. When people turn from their sin, God turns from their judgment. Of course, God's judgment of sin is a manifestation of His love, but we do not normally appreciate that fact.

Turning to what this book reveals about God's dealings with Jonah we see two things.

First, God needs messengers. In one sense God needs no one and nothing because He is self-sufficient. However in another sense He has chosen to limit His freedom by sending His messages through people. The New Testament expression of this truth is, "How shall they hear without a preacher?" (Rom. 10:14). God has chosen to use human messengers to carry His messages.

The second thing we see as we examine God's dealings with Jonah is that because God needs messengers He is persistent and patient with the messengers He selects. We see this in God's not abandoning Jonah when he boarded the ship to Tarshish. We see it in God's preparing a fish to preserve and transport him back to dry land. We see it in God recommissioning Jonah. We see it in His providing a gourd to shelter the prophet. We see it in God's patient teaching when Jonah was burning up with heat and anger. We see it in God's attempts to bring Jonah into sympathy with His merciful purpose. In all these instances we see God lovingly persuading the prophet to share His fellowship by sharing His attitude.

What about the revelation of the responsibility of God's representatives in this book?

Positively it is to represent God. Jonah did not rebel against God and become angry with God because He failed to appreciate God. He knew God quite well, as 4:2 makes perfectly clear. God sends people to represent Him who know Him. Jonah rebelled and became angry because he hated Nineveh. We should be able to appreciate this because all of us hate violence and cruelty when the wicked misdirect their wrath against people who do not deserve it.

To represent God His servants must be obedient. His orders must have priority over their desires. God's purposes must override our prejudices and our preferences. If that is not the case, then the messenger experiences estrangement from God. However there must be shared attitudes as well as obedient actions for true fellowship to exist. Jonah was not an acceptable representative until his attitude mirrored God's even though he had acquiesced to do God's will.

Jonah gives us the negative example in his attitude toward Nineveh. Jesus gives us the positive one in His attitude toward Jerusalem. Think of all the teeming cities of the world, where cruelty and corruption reign, and then remember that God has compassion on their inhabitants. Do we have more concern for plants than for people? We shall never have a missionary heart until we come into close fellowship with the God of compassion. When we not only know about Him but walk with Him, then we will share His concern. When Jesus looked on Jerusalem, He wept over it.

This book teaches us how God feels about His people as well as how He feels about the teeming masses who do not know Him. He needs us to take His message of compassion to the lost. God is always in need of messengers to stand in the gap. His word must become incarnate before it becomes impressive. That was true in Jesus' case, and it is true in ours. It is good to send Bibles all over the world, but God's primary method always has been to send a preacher with His Word. When people receive the witness of someone whose life God has persuaded to obey him the message of repentance becomes persuasive.

God still needs us, and He sends us (Matt. 28:19-20). Every Christian man, woman, boy, and girl can identify with God's call to Jonah to go to Nineveh. Why must we lift up our voices and cry against the Ninevehs of our day? Their wickedness has come up before the Lord. It is damning them. God wants to save them. Judgment is forever God's unusual (strange) act. What is usual for God is compassion, deliverance, and salvation. Therefore we must announce God's judgment so people have an opportunity to repent.

Notice that when Jonah was disobedient to God there was still much about him that was commendable. This is often true of us in our disobedience, and it often encourages us in our disobedience. Jonah went down to Joppa and found a ship waiting. Often when we disobey God we find that circumstances seem to accommodate us and cooperate with us. Jonah evidently paid his own fare. That was commendable responsibility. Nevertheless all these circumstances that Jonah could have viewed as indications that he was doing right clearly were not indicating that. He never reached Tarshish. God did not allow him to go that far. God gave him some freedom, but He eventually brought him up short. Likewise God does not remind us at every turn that we are disobedient, but He will bring us to the point of acknowledging our disobedience (cf. 1:7). He will not take His hand off us.

The church's failure in evangelism and missions is not due to our failure to know God and His compassion. We do know Him. We have even experienced His compassion in our own lives. Our failure is due to our hatred for those under God's judgment, our Ninevites. Let's admit it. We really do not want to see the world saved. We are much happier enjoying the spiritual comforts of being God's chosen people than we are reaching out to the lost. Let's admit it. We hate the lost just as Jonah did. Why don't we reach out to the city in which we now live? We don't like the people who live there.

How can we overcome this problem? We will not overcome it by trying to love those we hate. That is humanly impossible. What we must do is what Jonah did. We must begin by simply obeying God, by doing what He has told us to do namely go to them with the message of deliverance. In other words we should love our Lord even though we may not love the lost. When we obey Him, as Jonah did, God will begin to deal with our attitude toward those under His judgment.

The Book of Jonah deals with the problem of exclusivism, the sin of concluding that if we have received God's compassion it is for ourselves alone. What we need to do is begin obeying the commission that God has given us. Hopefully our obedience will arise out of love for Him, but it may arise out of our learning that disregarding that commission can result in much pain for us. In any case we need to obey. Then God will begin to teach us love for the unlovely. That too may be a painful learning process, but God will be very tender with us as He teaches us. We will also enter into true fellowship with our Savior who wept over Jerusalem because we will share His heart of compassion.

The message of Jonah then is that God will give us His heart of compassion for the lost as we execute the commission that He has given us.

Constable: Jonah (Garis Besar)

Outline

I. The disobedience of the prophet chs. 1-2

A. Jonah's attempt to flee from God 1:1-3

B. Jonah's lack of compassion 1:4-6

C. Jonah's failure to fear his sovereign God 1:7-10

D. The sailors' compassion and fear of God 1:11-16

D. Jonah's deliverance by God 1:17-2:1

E. Jonah's psalm of thanksgiving 2:2-9

F. Jonah's deliverance from the fish 2:10

II. The obedience of the prophet chs. 3-4

A. Jonah's proclamation to the Ninevites 3:1-4

B. The Ninevites' repentance 3:5-10

C. Jonah's displeasure at God's mercy 4:1-4

D. God's rebuke of Jonah for his attitude 4:5-9

E. God's compassion for those under His judgment 4:10-11

The following outline points out some of the parallels in the story nicely.¹⁹

I. A Hebrew sinner saved (1:1-2:10[11])

A. Jonah's disobedience (1:1-3)

B. Jonah's punishment; heathen homage (1:4-16)

C. Jonah's rescue (1:17-2:10 [2:1-11])

1. God's grace (1:17 [2:1])

2. Jonah's praise (2:1-9 [2-10])

3. God's last word (2:10 [11])

II. Heathen Sinners Saved (3:1-4:11)

A. Jonah's obedience (3:1-4)

B. Nineveh's repentance (3:5-9)

C. Jonah's rebuke (3:10-4:11)

1. God's grace (3:10)

2. Jonah's plaint (4:1-3)

3. God's last word (4:4-11)

Constable: Jonah

Jonah

Bibliography

Allen, Leslie C. The Books of Joel, Obadiah, Jonah and Micah. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1976.

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. Chicago: Moody Press, 1964. Revised ed. 1974.

Backus, William. The Paranoid Prophet. Minneapolis: Bethany House Publishers, 1986.

Baly, Dennis. The Geography of the Bible. London: Lutherworth, 1957.

Chisholm, Robert B., Jr. "Does God Change His Mind'?" Bibliotheca Sacra 152:608 (October-December 1995):387-99.

Constable, Thomas L. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost, pp. 99-113. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

de Vaux, Roland. Ancient Israel. New York: McGraw-Hill, 1961.

Ellison, H. L. "Jonah." In Daniel-Minor Prophets. Vol. 7 of Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1985.

Feinberg, Charles Lee. Jonah, Micah, and Nahum. The Major Messages of the Minor Prophets series. New York: American Board of Missions to the Jews, 1951.

Gaebelein, Frank E. Four Minor Prophets: Obadiah, Jonah, Habakkuk, and Haggai. Chicago: Moody Press, 1970.

Hannah, John D. "Jonah." In Bible Knowledge Commentary: Old Testament, pp. 1461-73. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Howe, George F. "Jonah and the Great Fish." Biblical Research Monthly, January 1973, pp. 6-8.

International Standard Bible Encyclopaedia, 1957 ed. S.v. "Nineveh," by A. H. Sayce.

Keil, C. F. The Twelve Minor Prophets. 2 vols. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1949.

McGee, J. Vernon. Jonah: Dead or Alive? St. Louis: Miracle Press, 1969.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

_____. The Minor Prophets. Westwood, NJ: Fleming H. Revell, 1960.

New Bible Dictionary, 1962 ed. S.v. "Nineveh," by D. J. Wiseman.

_____. S.v. "Tarshish," by J. A. Thompson.

Pentecost, J. Dwight. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

Strickland, Wayne G. "Isaiah, Jonah, and Religious Pluralism." Bibliotheca Sacra 153:609 (January-March 1996):24-33.

Thomas, D. Winton. "Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew." Vetus Testamentum 3 (1953):209-24.

Wilson, A. J. "Sign of the Prophet Jonah and Its Modern Confirmations." Princeton Theological Review 25 (October 1927):630-42.

Wendland, Ernst R. "Text Analysis and the Genre of Jonah (Part 1)." Journal of the Evangelical Theological Society 39:2 (June 1996):191-206.

_____. "Text Analysis and the Genre of Jonah (Part 2)." Journal of the Evangelical Theological Society 39:3 (September 1996):373-95.

Wiseman, Donald J. "Jonah's Nineveh." Tyndale Bulletin 30 (1979):29-51.

Wycliffe Bible Encyclopedia, 1975 ed. S.v. "Nineveh," by Elmer B. Smick.

Copyright 2003 by Thomas L. Constable

Haydock: Jonah (Pendahuluan Kitab)

THE PROPHECY OF JONAS.

INTRODUCTION.

Jonas prophesied in the reign of Jeroboam II, as we learn from 4 Kings xiv. 25., to whom also he foretold his success in restoring all the borders of Israel. He was of Geth --- Opher, in the tribe of Zabulon, and consequently of Galilee; which confutes that assertion of the Pharisees, (John vii, 52.) that no prophet ever arose out of Galilee. He prophesied and prefigured in his own person the death and resurrection of Christ, and was the only one among the prophets who was sent to preach to the Gentiles. (Challoner) --- The most incredible mystery in our religion, and the vocation of the Gentiles, are thus insinuated. (Calmet) --- The latter shall be saved if they repent, like Ninive. (Worthington) --- Thomas Paine's supposition, that this book was written by a pagan "to satirise the malignant character of a predicting priest," requires no refutation. (Haydock) (Watson)

Gill: Jonah (Pendahuluan Kitab)

INTRODUCTION TO JONAH

This book, in the Hebrew copies, is called "Sepher Jonah", the Book of Jonah; by the Vulgate Latin version "the Prophecy of Jonah": and in the Syriac version "the Prophecy of the Prophet Jonah". His name signifies a dove, derived from a root which signifies to oppress; because it is a creature liable to oppression, and to become the prey of others. Hillerus ^a derives the word from a root which signifies to be "fair" and "beautiful", as this creature is This name is very suitable to a prophet and minister of the Lord, who ought to be wise as serpents, and harmless as doves; and who mourn over their own sins, and the sins of others. Jonah did not always in, his conduct answer to his name, particularly when he was so angry at the Lord's sparing the Ninevites, and so impatient for the loss of his gourd. His father's name was Amittai, as in Jon 1:1 and in 2Ki 14:25; from whence it also appears that he was of Gathhepher, a town in the tribe of Zebulun, Jos 19:13; and was a part of Galilee, Isa 9:1; and so R. Jochanan, in Abendana, affirms, that he was of the tribe of Zebulun, and of Gathhepher, which was in that tribe; which confutes that notion of the Pharisees in the times of Christ, that no prophet came out of Galilee, Joh 7:52. The Jews ^b have a tradition that his mother was the widow of Sarepta, whose son Elijah raised from the dead, which was this prophet; and who is said to be the son of Amittai, that is, "truth": because his mother thereby knew and believed that the word of the Lord in the mouth of Elijah was truth, 1Ki 17:23; but his being a Hebrew contradicts him, Jon 1:9; for Sarepta was a city of Sidon, and he must have been a Sidonian if born of her, and not a Hebrew: but, be this as it will, it is certain he was a prophet of the Lord; and this book, which bears his name, and very probably was written by him, its divine authority is confirmed by the testimony Christ, of whom Jonah was a type; see Mat 12:39; and indeed the principal design of this book is to set forth in himself the type of the death and resurrection of Christ, by his being three days in the whale's belly, and then delivered from it; and to declare the grace and mercy of God to repenting sinners, and to signify the calling of the Gentiles after the death and resurrection of Christ; and is a very profitable book to instruct us about the power and goodness of God; the nature of repentance, and the effects of it; the imperfection and infirmities of the best of men in this life; and the call and mission of the ministers of the word, and the necessity of their conformity and attendance to it. Cyprian the martyr was converted from idolatry by hearing this prophecy read and explained by Caecilius. If this prophet was the son of the widow of Sarepta, or the person Elisha sent to anoint Jehu, according to the tradition of the Jews ^c, he was born in the times of Ahab, and lived in the reigns of Joram and Jehu; and, according to Bishop Lloyd ^d, he prophesied in the latter end, of Jehu's reign; where Mr. Whiston ^e also places him, about 860 B.C.; or in the beginning of the reign of Jehoahaz, when Israel was greatly oppressed by Hazael king of Syria, 2Ki 13:22; at which time he might prophesy of the victories and success of Jeroboam the second, and grandson of Jehoahaz, 2Ki 14:25; and, if so, he is more ancient than Isaiah, Hosea, Amos, Joel, and Micah, whose contemporary he is generally thought to be Pseudo-Epiphanius ^f, as he gives a wrong account of the place of the birth of this prophet, so of the place of his burial; which he makes to be in the land of Saar, and in the cave of Kenan, the father of Caleb and Othniel; but it is more likely that he died and was buried at Geth, where he was born; and where Jerom ^g says his grave was, shown in his time, about two miles from Zippore, in the way to Tiberias; with which account Isidore ^h agrees; and so Benjamin Tudelensis ⁱ says, his sepulchre was on a hill near Zippore. Monsieur Thevenot ^k says, not far from Nazareth the tomb of Jonah is now to be seen, to which the Turks bear a great respect.

Gill: Jonah 4 (Pendahuluan Pasal)

INTRODUCTION TO JONAH 4

This chapter gives us an account of Jonah's displeasure at the repentance of the Ninevites, and at the Lord's showing mercy unto them, Jon 4:1; the angry prayer of Jonah upon it, Jon 4:2; the Lord's gentle reproof of him for it, Jon 4:4; his conduct upon that, Jon 4:5; the gourd prepared for him; its rise, usefulness, and destruction, which raised different passions in Jonah, Jon 4:6; the improvement the Lord made of this to rebuke Jonah, for his displicency at the mercy he showed to the Ninevites, and to convict him of his folly, Jon 4:9.