The instruction of chapter 4 is derived, as in chapter 1, from the conduct of the prophet. At the close of chapter 3 we have the grace of God displayed in sparing the people of Nineveh on their repentance—the revelation, in fact, of God's heart. In the first verse of this chapter we have in contrast with this the unfolding of the heart of Jonah. As we read elsewhere, God has no pleasure in the death of the sinner; but on this very account Jonah was displeased exceedingly and very angry. Not only was he out of communion with, but he was in positive antagonism to, the mind of God. Like the elder brother in the parable of the prodigal, he was angry because those who had no claim upon God had found mercy. By this he only showed that he could not enter into the thought of grace. And how often it is so with ourselves. Spite of the fact that we ourselves have been the objects of mercy, and that, apart from the sovereign grace of God, we could have no standing before Him, we, in the folly of our natural thoughts and feelings, desire that others should be dealt with on the ground of justice. How strikingly this was exemplified in the apostolic days may be seen in the conflicts of Paul. Even Peter was afraid to maintain the truth of grace (Gal. 2); and hence the Apostle Paul, as guided by the Holy Spirit, not only withstood Peter to the face, but has also elaborately shown, both in the Epistle to the Galatians, and in that to the Romans (chapters 9-11), that the Jew, equally with the Gentile, was utterly without claim upon God; that had God dealt with Israel on the ground of justice, they, equally with the Gentiles, could not have escaped His judgment. But now, He had concluded all, both Jews and Gentiles, in unbelief, that He might have mercy upon all. No; the natural man can never understand the grace of God.
But we may go a little deeper, and inquire into the special grounds of Jonah's anger. We read:
"And he prayed unto the Lord, and said, I pray Thee, O Lord, was not this my saying, when I was yet in my country? Therefore I fled before unto Tarshish; for I knew that Thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest Thee of the evil. Therefore now, O Lord, take, I beseech Thee, my life from me; for it is better for me to die than to live." vss. 2-3.
That is, he was afraid lest God might show mercy to Nineveh, and, himself desiring judgment and destruction, he was unwilling to be the bearer of the divine message. What narrowness and hardness of heart! we might say. But there is more than this. There is in this foolish prayer the very essence of self and self-importance. To proclaim the message of judgment to godless Nineveh, Jonah was quite willing -if he were but sure that it would be executed—for that would exalt Jonah both in his own eyes, and in the eyes of all who believed in the truth of his mission. Even James and John said to the Lord, "Wilt Thou that we command fire to come down from heaven, and consume them; even as Elias did?" But the Lord turned, and rebuked them; for God sent not His Son into the world to judge the world, but that the world through Him might be saved. Jonah was of the same spirit with these disciples, only he went further, and opposed the manifestation of mercy. For if, on the one hand, the annunciation of unsparing judgment exalted the preacher, the exhibition of grace set aside the messenger and exalted God. Jonah thought only of himself, and the horrid selfishness of his heart hides from him the God of grace, faithful to His love for His helpless creatures. And we may add that he was entirely without excuse. He says, "For I knew that Thou art a gracious God," etc., and yet he was angry—not satisfied with the character of the God he knew!
So great indeed was his disappointment and anger that he requests that he might die. Sad state of soul! for what led him to desire this? The fact that God had spared Nineveh, and, together with this, his chagrin that he and his preaching had apparently been set aside! So petty and narrow is the human heart when occupied with its own things—with its own importance, pride and reputation. The case of Elijah, which, from its seeming similarity, every reader will recall, is very different. In his doubt and despondency he imagined that his work had been entirely in vain. In answer to the Lord's question, "What doest thou here, Elijah? and he said, I have been very jealous for the Lord God of hosts: for the children of Israel have forsaken Thy covenant, thrown down Thine altars, and slain Thy prophets with the sword; and I, even I only, am left; and they seek my life to take it away." 1 Kings 19:9-109And he came thither unto a cave, and lodged there; and, behold, the word of the Lord came to him, and he said unto him, What doest thou here, Elijah? 10And he said, I have been very jealous for the Lord God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. (1 Kings 19:9‑10). For the moment he had lost confidence in God, as he saw the power of the enemy on every hand. Doubtless he was also disappointed that the Lord did not intervene in judgment to vindicate the honor of His name. But this was quite a different thing from Jonah's desire. He thought neither of the Lord's honor, nor of poor guilty Nineveh; only, we repeat, of his own reputation as a prophet. Nothing, indeed, could be more humiliating than his state of mind.
On the other hand, could anything surpass the tender gentleness of the Lord with His wayward servant? For the moment, He contents Himself with a single word: "Doest thou well to be angry?" or, as in the margin, "Art thou greatly angry?" That is all. Like a mother with a petulant child, who knows that it is useless to reason with him when his temper is being displayed, and therefore pays no attention to his foolish requests, but waits until the passion has subsided, so the Lord dealt with Jonah. Ah, how often have we also in our folly ventured, in the spirit of Jonah, to arraign the ways of our God, and to prefer our foolish petitions, which, if they had been granted, would have entailed sorrow upon us for the rest of our lives! But the Lord loved us better than we loved even ourselves.
Jonah did not reply to the Lord's tender remonstrance: he was too angry for that. And he "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." Poor man! he was evidently hoping still that the Lord would destroy Nineveh, spite of its repentance; so little did he understand the heart of the One who had sent him on his mission. But God had done for the present with Nineveh. He had "repented of the evil that He had said that He would do unto them; and He did it not." That, therefore, was irrevocable; and He could not, consistently with His holy name, gratify the evil desires of Jonah. Hence His attention, in His love and grace, was now directed to His servant—to correct and instruct, as well as to explain and justify His own ways. We thus read: "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." vs. 6.
It is exceedingly touching to see God thus watching over and caring for His willful servant, and the pains He takes to convince him of the unreasonableness of his anger. Why did the prophet now rejoice with great joy? (See margin.) Because of the relief he experienced from the shadow of the gourd. As his anger, so was his joy entirely selfish. Accordingly, "God prepared a worm when the morning rose the next day, and it smote the gourd that it withered. 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." Wholly absorbed in the circle of self, he is wretched and miserable; now because the gourd which had been a comfort to him had been destroyed, and perhaps also because of his bodily suffering. It was to this point that God had been leading him, and He once more intervened, and said to Jonah, "Doest thou well to be angry for the gourd? And he said, I do well to be angry, even unto death." He had been angry because Nineveh was not overthrown, and now he is angry because the gourd had been destroyed; angry in both cases because of the influence both the one and the other had upon himself, so wretched was his poor contracted heart. It was on the latter point that the Lord took him up, saying, "Thou hast had pity on the gourd, for which thou hast not labored, neither madest it grow; which came up in a night, and perished in a night; 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?" vss. 10-11.
In this manner was Jonah convicted by the words of his own mouth; and God was justified, yea, abundantly justified, by the pity which Jonah had felt for the gourd to which he was bound by no ties of relationship, and which he only valued because of its usefulness to himself. Thus, as always, God overcame when He was judged. (See Rom. 3:44God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged. (Romans 3:4).) There were two things which the prophet (and, may we not add, many Christians also?) had not yet learned.
First, that God's tender mercy is over all His works. (Psa. 145:99The Lord is good to all: and his tender mercies are over all his works. (Psalm 145:9).) How beautifully this is shown by the words, "and also much cattle"! This tender mercy will be displayed by-and-by, when Christ shall take His rightful power, and reign over the earth; but the heart of God is ever the same, and He has proved it in that He "so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life"; in the fact that Christ tasted death for everything (Heb. 2), as well as in the lengthening out of the day of grace in His long-suffering, because He is not willing that any should perish, but that all should come to repentance (2 Peter 3); and, finally, in His purpose to reconcile all things unto Himself, through the death of Christ, whether things in earth or things in heaven (Col. 1). But to enter into this we must lose sight of self, and selfish aims, and be filled with divine thoughts and divine affections.
The second thing Jonah had not learned was, that God was "good, and ready to forgive; and plenteous in mercy unto all them that call upon Him." Psa. 86:55For thou, Lord, art good, and ready to forgive; and plenteous in mercy unto all them that call upon thee. (Psalm 86:5). It was this same lesson that Peter had to teach the Jews on the day of Pentecost (Acts 2:2121And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. (Acts 2:21)); that Paul had to press earnestly upon the Hebrew believers of his day (Rom. 10:11-1311For the scripture saith, Whosoever believeth on him shall not be ashamed. 12For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. 13For whosoever shall call upon the name of the Lord shall be saved. (Romans 10:11‑13)); and it is this same truth that many of us, while owning it by the lip, need to hold in greater power at the present moment. If grace is sovereign, as it surely is, on this very account it is unrestricted, and flows out in blessing wheresoever God wills. Oh! how often, in folly similar to Jonah's, do we narrow the heart of God; but in the issue He will show that He has been above and beyond all our thoughts. And, in the meanwhile, let it instruct and comfort our hearts to remember that whosoever shall call upon the name of the Lord shall be saved.
It was no small honor, it may be said in conclusion, for Jonah to be taken up, even in his disobedience, self-will and anger, and to be thus made a vessel for the exhibition of the mind and heart of God. This also was of grace, and therefore to God is all the praise.
E. D.