Jonah4
English Standard Version
1But it , and he .
2And he to the Lord and , Lord, is not what I when I was yet my ? That is I made to to ; I that you and , to and in , and from .
3Therefore , O Lord, my from me, it is for me to .
4And the Lord , Do you do to be ?
5 of the and to the of the and a for himself . He under it in the , he should would become of the .
6Now the Lord a and made it , that it might be a his , to him from his . So was of the .
7But when up the , a that the , so that it .
8When the , a , and the down on the of so that he . And he might and , It is for me than to .
9But to , Do you do to be for the ? And he , Yes, I do to be , angry enough to .
10And the Lord , You the , you did , did you make it , which came into being and in a .
11And should , that , in are than do their hand from their , and also ?
Study Guide
Public-domain commentary and original-language notes for Jonah 4.
Chapter Summary
In this chapter: Jonah repines at God's mercy to Nineveh, and is reproved. (1–4). He is taught by the withering of a gourd, that he did wrong. (5–11).
vv1-4
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.
vv5-11
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.
Key Words
יָרַע: properly, to be broken up (with any violent action) i.e. (figuratively) to fear
יוֹנָה: Jonah, an Israelite
חָרָה: to glow or grow warm; figuratively (usually) to blaze up, of anger, zeal, jealousy
פָּלַל: to judge (officially or mentally); by extension, to intercede, pray
אָמַר: to say (used with great latitude)
אָנָּא: oh now!
זֶה: the masculine demonstrative pronoun, this or that
דָּבָר: a word; by implication, a matter (as spoken of) or thing; adverbially, a cause
עַל: above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications
אֲדָמָה: soil (from its general redness)
Cross References
Jonah 4Jonah directly quotes God's self-revelation to Moses regarding His gracious, merciful, and long-suffering character.
Supported by Matthew Poole, JFB
Uses identical Hebrew phrasing for God's mercy and repenting of evil; Joel likely quotes Jonah or Exodus.
Supported by JFB
Jonah's impatient request for death closely mirrors Elijah's despairing prayer under the juniper tree.
Supported by JFB
Parallels the elder brother's anger and refusal to join the feast over a repenting sinner's return.
Supported by Matthew Henry, JFB
Jonah explicit details his original motive for fleeing to Tarshish, linking back to chapter 1.
Supported by Matthew Poole, JFB
Directly links back to the preceding verse where God repented of the evil He threatened.
Supported by Matthew Poole
The parable of the unforgiving servant illustrates Jonah's failure to extend the mercy he received.
Supported by JFB
Jonah's evil eye toward the Ninevites mirrors the laborers angry at the master's generosity.
Supported by Matthew Henry
Cain's sinful, brooding anger and God's questioning of his wrath directly parallel Jonah's reaction.
Supported by John Calvin
Parallels the description of young children who cannot yet discern between good and evil.
Supported by Matthew Henry, Matthew Poole, John Calvin
Confirms God's care preserves both man and beast, explaining why He spares Nineveh's livestock.
Supported by Matthew Henry
Further contextualizes the standard formula of God's covenant mercy and forgiveness of iniquity.
Supported by Matthew Poole
God repeats His searching question, shifting the focus from Nineveh to Jonah's gourd.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB