Jonah 4.
Commentary (3)
John Gill
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.
1. 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", Th1 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.
2. 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.
3. 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, Co2 5:6; but not through discontent, as Elijah, Kg1 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.
(x) "animam meam", V. L. Pagninus, Montanus, Junius & Tremellins, Piscator, Drusius, Cocceius.
4. 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.
(y) "num benefacere ira est tibi?" Montanus. (z) "Nonne vehemens ira est tibi?" Pagninus; "numquid vehementer indignaris, multumne (valdene) iratus est?" Vatablus; so Kimchi and R. Sol. Urbin. Ohel Moed, fol. 47. 2.
5. 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
(a) "exicrat autem", Mercerus; "exivit", Cocceius. (b) "quid esset futurum in civitate", Montanus, Junius & Tremellius, Tarnovius; "quid fieret in ea urbe", Vatablus.
6. 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 which signifies to vomit; from whence is the word 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:
(c) Euterpe, sive l. 2. c. 94. (d) L. 4. c. 164. (e) Geograph. l. 17. p. 566. (f) Nat. Hist. l. 15. c. 7. (g) Misa. Sabbat, c. 2. sect. 1. T. Bab. Sabbat, fol. 21. 2. (h) In Kimchi in loc. (i) In Misna Sabbat, c. 2. sect. 1. (k) In ib. (l) In loc. (m) Vid. Weidlingt. Dissert. de Kikaion, apud Thesaur. Theolog. Phil. Dissert. vol. 1. p. 989. & Bochart. Hierozoic. par. 2. l. 2. c. 24. p. 293, 294. & l. 4. c. 27. p. 623. & Geograph. par. 1. col. 918, 919. & Liveleum in loc. (n) Antiqu. Bibl. par. 1. p. 82. (o) Apud Calmet's Dictionary, in the word "Kikaion". (p) Arca Noae, tom. 2. fol. 135. (q) Hillerus in Hierophytico, par. 1. p. 453. apud Burkium in loc. (r) "et laetatus est----magna laetitia", Pagninus, Montanus; "et laetabaturque laetitia magna", Junius & Tremellius, Piscator; "gavisus est gaudio magno", Burkius,
7. 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.
(s) Prooem. in Philemon. ad Paulam & Eustochium. (t) Adv. Gentes, l. 2. p. 95.
8. 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.
(u) "surdefacientem", Munster; "ex surdentem", Montanus; "surdum", Drusius. (w) "Silentem", Junius & Tremellius, Piscator, Mercerus, Grotius, Tarnovius; so Stockius, p. 397. and Burkius. (x) "Aratorium", Hyde. (y) Via. Petitsol. Itinera Mundi, p. 146. & Hyde, Not. in ib. (z) Travels, par. 1. B. 2. p. 162. (a) Travels, par. 1. B. 2. ch. 34. p. 177. (b) "animae suae", V. L. Pagninus, Montanus, Cocceius; "animam suam", Burkius.
9. 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!
10. 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.
(c) "pepercisiti", Pagninus, Montanus, Mercerus, Burkius; "pepercisses", Piscator. (d) Eustathius in Dionys. Perieg. p. 125.
11. 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.
(e) Phaleg. l. 4. c. 20. p. 253. (f) Nat. Hist. l. 6. c. 26. (g) Annal. l. 2. c. 60.
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JFB
JONAH FRETS AT GOD'S MERCY TO NINEVEH: IS REPROVED BY THE TYPE OF A GOURD. ()
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 (). 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].
2. my saying--my thought, or feeling.
fled before--I anticipated by fleeing, the disappointment of my design through Thy long-suffering mercy.
gracious . . . and merciful, &c.--Jonah here has before his mind ; as Joel () in his turn quotes from Jonah.
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 ().
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].
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.
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 (, ), 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.
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.
to deliver him from his grief--It was therefore grief, not selfish anger, which Jonah felt (see on ). Some external comforts will often turn the mind away from its sorrowful bent.
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.
the next day--after Jonah was so "exceeding glad" (compare ).
8. vehement--rather, "scorching"; the Margin, "silent," expressing sultry stillness, not vehemence.
9. (See on ).
I do well to be angry, even unto death--"I am very much grieved, even to death" [FAIRBAIRN]. So the Antitype ().
10. 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 . 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 (). 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].
11. that cannot discern between their right hand and their left--children under three of four years old (). Six score thousand of these, allowing them to be a fifth of the whole, would give a total population of six hundred thousand.
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.
Next: Micah Introduction
Adam Clarke
Jonah, dreading to be thought a false prophet, repines at God's mercy in sparing the Ninevites, whose destruction he seems to have expected, from his retiring to a place without the city about the close of the forty days. But how does he glorify that mercy which he intends to blame! And what an amiable posture does he give of the compassion of God! Jon 4:1-5. This attribute of the Deity is still farther illustrated by his tenderness and condescension to the prophet himself, who, with all his prophetic gifts, had much of human infirmity, Jon 4:6-11.
1. 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.
And he was very angry - Because the prediction was not literally fulfilled; for he totally lost sight of the condition.
2. I know that thou art a gracious God - See the note on Exo 34:6.
3. 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.
4. 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?
5. 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.
6. 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.
7. 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.
8. 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.
9. 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.
10. 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.
11. 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.