Jonah 4 commentary

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.

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.

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, (Romans 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 —

Jonah 4:2

2. And he prayed unto the Lord, and said, I pray thee, O Lord, was not this my saying, when I was yet in my country? Therefore I fled before unto Tarshish: for I knew that thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil.

2. Et oravit ad Jehovam et dixit, Obsecro Jehova, an non hic sermo meus, quum adhuc essem in terra mea? Propterea festinavi fugere in Tharsis, quia noveram quod tu sis Deus propitius (vel, plenus gratiae,) et misericors, tardus ad iram, multus clementia, et qui poenitentia duceris super malo.

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 Exodus 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. Added here shall be Marckius’ excellent explanation of this passate, as given in Joel 2:13. It corresponds materially with that of Calvin, — “Ipse est חנון, gratiosus, apud LXX., et Hieronymum, ελεημων, benignus, h. e. ut voces junctas sic distinguamus commodé, in creaturas praeter omne earum meritum benefictus; deinde רחום, misericors, apud LXX., οικτίρμων, h.e. tenerrimo amore motus in miseros ad illus succurrendum et indulgendum; tum ארך אפים longanumis, apud LXX., et Hieronymum, μακροθυμος, patiens, h.e. tardus ad iram, seu judicia sua satis facilé et satis diu differens; adhuc רב-חסד, amplus benignitate, apud LXX., et hieronymum, πολυελεος, multae misericordiae, h.e. bonitatem demonstrans intensissime, latissime et diutissime, inter homines; tandem quod aliis vocibus in Exodo exprimitur, נחם על הרעת, non consolabilis, sed poenitens super malo, apud LXX., μετανοων επὶ ταις κακιαις, apud Hieronymum, praestabilis super malitia, sive poenitens, — h.e. malum non culpae ab hominibus commissum, sed poenae, seu afflictionis, juxta Hieronymum, coll Matthew 6:34, à se immittendum aut immissum homini, ad hujus resipiscentiam facilé arcens vel auferens, adeoque placabilis, juxta propositum suum immutabile et promissa generalia, Jeremiah 18:7, 8; 26:3, etc., et finem judicii omnis, qui est, malum peccati dedocere. Quomodo poenitentia Deo, respectu mutati operis sui, et verbi sui absque explicita conditione antea propositi, saepe tribuitur, Genesis 6:6; Exodus 32:14; 1 Samuel 15:11 etc.; alias respectu decreti longissimi ab eo arcenda, Numbers 23:19; 1 Samuel 15:29; Jac. 1:17, etc.; notante dudum Theodoreto, et praeunte Jonathane, apud quem dicitur, revocens verbum suam ab inducendo malo. Ita haec bonitatis nomina Deo, per Scripturae testimonia et clarissima rerum documenta, verissimé competunt.” — Ed. It now follows —

Jonah 4:3

3. Therefore now, O LORD, take, I beseech thee, my life from me; for it is better for me to die than to live.

3. Et tu Jehova, tolle, quaeso, animam meam a me; quia melius mori meum quam vivere.

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, (Philippians 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!” (Romans 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 —

Jonah 4:4

4. Then said the LORD, Doest thou well to be angry?

4. Et dixit Jehova, An bene facis excandescendo apud te? This clause has been variously rendered. The original words are these, ההיטב חרה לך. It is not to the point to say, as Dr. Henderson does, that the first word is sometimes rendered adverbially, as meaning “greatly,” etc.; for in other places it is rendered as a verb, “to be good,” or “to do good.” It depends wholly on the form of the sentence what rendering is the most suitable. Both the construction of the words and the connection of the passage seem to favor the literal rendering. The first ה is the an of the Latin, whether, it is an interrogation. Then the rendering is, “Whether it is good,” or, “Is that good?” Jonah had said before that it was “good” for him to die rather than to live; for it is the same word in a different form — כי טוב מותי מחיי, “for good my death rather than my life.” Then the question to him is, “Is it good that thou art wrathful,” or literally, “that wrath is to thee?” the verb חרה, as in the first verse, is to be construed impersonally.

The rendering, “Art thou much vexed?” is pointless and vapid. It is indeed countenanced by the Septuagint; but we must remember that on some points there is a wrong leaning in that version, and this is one of those points. As in the case of Jerome and the early Fathers, there was a disposition and an attempt to lessen and even to obliterate all the faults and defects of the ancient saints, so it was evidently with the authors of this version. Superstition and Pharisaism must have all their saints perfect, while the word of God represents all true saints as imperfect in the present state, but aiming at, and longing for, perfection, and fully expecting to enjoy it hereafter.

The version of Newcome is, “Doest thou well that thine anger is kindled?” Kindling or heat, that is, of anger or wrath, is the ideal meaning of the verb. Junius and Tremelius, as well as Dathius, consider that anger, and not grief is meant. Dr. Adam Clarke’s version is this, “Is anger good for thee?” which is certainly very literal; or, as the verb is in the causative mood, it might be rendered, “Can anger do good to thee?” It may be doubted whether here, and in the ninth verse, where the same phrase twice occurs, this rendering is the most obvious and natural. — Ed.

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, lak, 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; Appended here is this note in the margin, — “Putavit, cessante horologio, se ante tempus finire;” — “He thought that, through the clock stopping, he had finished before the time.” — Ed. for what remains will be sufficient for to-morrow’s lecture.

Prayer.

Grant, Almighty God, that as thou sees us implicated in so many errors, that we often fall through want of thought, and as thou also sees that the violent emotions of our flesh wholly blind whatever reason and judgment there is in us, — O grant, that we may learn to give up ourselves altogether to obey thee, and so honor thy wisdom as never to contend with thee, though all things may happen contrary to our wishes, but patiently to wait for such an issue as it may please thee to grant; and may we never be disturbed by any of the hindrances which Satan may throw in our way, but ever go on towards the mark which thou hast set before us, and never turn aside from thee, until, having gone through all dangers and overcome all impediments, we shall at length reach that blessed rest, which has been obtained for us by the blood of thy Son. Amen.

Lecture Eightieth

Jonah 4:5

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.

5. Et egressus est Jonas ex urbe, et sedit ab oriente contra urbem, et fecit sibi illic tabernaculum, et sedit sub eo in umbra, quousque videret quid fieret in urbe.

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 —

Jonah 4:6-8

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.

6. Et paravit Jehova Deus cucurbitam (vel, hederam,) et ascendere fecit ad Jonam, ut esset umbra super caput ejus, atque liberaret eum a molestia sua; et gavisus est Jonas super hedera (vel, cucurbita) gaudio magno.

7. But God prepared a worm when the morning rose the next day, and it smote the gourd that it withered.

7. Et paravit Deus vermem quum ascenderet aurora postridie, qui percussit hederam et exaruit.

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.

8. Et accidit, quum exoriretur sol, ut pararet Deus ventum impetuosum (qui obsurdescere facit homines; חרש significat obsurdescere; alii vertunt, ventum arationis, quia verbum illud etiam significat arare; et intelligunt, ventum siccum et frigidum, qualis grassari solet arationis tempore,) et percussit sol super caput Jonae, et defecit; et optavit pro anima sua, ut moreretur; et dixit, Melior mors mea quam vita.

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, (Numbers 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, Much has been written on the character of this plant. Modern critics have pretended to determine that it was the Ricinus, commonly called Palma Christi. It matters not what it was: its growth was doubtless miraculous. It may have been an indigenous plant, it may have been such a plant as never grew before or after. Two things are evident — God prepared it, and prepared it to shelter Jonah. In a translation it would have been better either to retain the original name, or to give it the general name of a plant or shrub. To call it a gourd, an ivy, or a cucumber, is to convey an incorrect idea. — Ed. 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.

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, (Matthew 10:29.) Thus much as to the worm.

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 —

Jonah 4:9

9. And God said to Jonah, Doest thou well to be angry for the gourd? And he said, I do well to be angry, even unto death.

9. Et dixit Deus ad Jonam, An bene facis excandescendo apud te super cucurbitam? Et dixit, Bene facio irascendo apud me usque ad mortem.

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 —

Jonah 4:10-11

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:

10. Et dixit Jehova, Tu pepercisti cucurbitae, in qua non laborasti, et quam non extulisti; filia noctis fuit, et filia noctis transiit (hoc est nata fuit, vel, exorta una nocte, et nocte etiam una emarcuit.)

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?

11. Et ego non parcerem Nineveh urbi magnae, in qua sunt duodecies decem millia hominum, quorum quisque non novit inter dexteram suam et sinistram suam, et animalia etiam multa?

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?”

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.

Prayer.

Grant, Almighty God, that as thou hast, in various ways, testified, and daily continues to testify, how dear and precious to thee are mankind, and as we enjoy daily so many and so remarkable proofs of thy goodness and favor, — O grant, that we may learn to rely wholly on thy goodness, many examples of which thou settest before us, and which thou wouldest have us continually to experience, that we may not only pass through our earthly course, but also confidently aspire to the hope of that blessed and celestial life which is laid up for us in heaven, through Christ our Lord. Amen.

End of the commentaries on Jonah.

Calvin’s Preface to Micah

Among the Minor Prophets, Micah comes next, who is commonly called Micaiah. The confusion of the name has been through the Septuagint, in which Michaiah, the son of Imlah, about a hundred years before, is rendered Μιχαιας, as well as this Prophet. The son of Imlah in Hebrew is מיכיה, while our Prophet is מיכה. — Ed. But he was the second, as they say, of this name; for the first was the Micaiah who had a contest with the wicked king Ahab; and he then exercised his Prophetic office. But the second was in the same age with Isaiah, perhaps a little later: at least Isaiah had been performing his office some years before Micah had been called. It appears then that he was added to Isaiah, that he might confirm his doctrine; for that holy man had to do with ungodly men, with men of a hardened neck, yea, and so wicked, that they were wholly irreclaimable. That their doctrine therefore might be more entitled to credit, it pleased God that Isaiah and Micah should deliver their message at the same time, as it were, with one mouth, and avow their consent, that all the disobedient might be proved guilty.

But I will now come to his words: for the contents of this Book suggest what is useful for our instruction. “This Book,” says Henderson, “may be divided into two parts; the first consisting of chapters 1-5; and the second, the two remaining chapters, which are more general and didactic in their character.”

Chapter 1

Lecture Eighty-first

Micah 1:1

1. The word of the LORD that came to Micah the Morasthite in the days of Jotham, Ahaz, and Hezekiah, kings of Judah, which he saw concerning Samaria and Jerusalem.

1. Sermo Jehovae qui factus est (vel, directus) ad Michah Morasthitem, diebus Jotham, Achaz, Jehizkiae, regum Judae, quem vidit super Samariam et Jerusalem.

CHAPTER 4

Jon 4:1-11. Jonah Frets at God's Mercy to Nineveh: Is Reproved by the Type of a Gourd.

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 (Mt 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].

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 Ex 34:6; as Joel (Joe 2:13) 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 (1Ki 19:4).

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].

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 (2Sa 12:10-12, 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.

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 Jon 4:1). 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 Psa 80:7).

8. vehement--rather, "scorching"; the Margin, "silent," expressing sultry stillness, not vehemence.

9. (See on Jon 4:4).

I do well to be angry, even unto death--"I am very much grieved, even to death" [Fairbairn]. So the Antitype (Mt 26:38).

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 Ge 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 (Mt 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].

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.

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

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.

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?

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.

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.

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.

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.

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.

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.

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.

1 BUT it displeased Jonah exceedingly , and he was very angry .

And Heb.

The Divine forbearance sparing the great and sinful Nineveh.

Was very unagreeable to Ionah's hasty and fierce temper, to his love of his own credit, and it afflicted him to see Nineveh survive the forty dayes limited for their continuance.

'Twas a great affliction to him, so highly distemper'd is Ionah at Gods Goodness to a repenting City.

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. Ionah would yet have Nineveh a Sacrifice to God's Justice and an eternal Monument of his Truth who foretold it's Ruine.

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 own countrey ? 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 .

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.

Either spake it out in words, or else thus reason'd within himself, and now leaves it recorded what were his words, or his thoughts.

This begins his complaint, or quarrel against the Lord.

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.

Either in Canaan, or Galilee, or in Gat[illegible: 1 letter]-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.

There was reason for what I did when I declined the message, and fled away from thy presence, he seems to justifie that flight which God condemn'd in him by a miraculous punishment inflicted on him.

Vid. chap. 1. ver. 3. let. p.

He might know it by Gods dealings with so exorbitantly passionate a man as Ionah himself was, but he knew it from Gods account of himself, Exod. 34.6, 7. and many other places of the Scripture.

Who hath bowels of compassion, a heart that is a fountain of tender mercy.

Readily expressing his compassions toward sinners that need and sue for Mercy.

Who dost wait long for the sinners return, and dost not hasten thy Executions.

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

Vid. chap. 3. ver. 9. let. a. and ver. 10. let. g.

Marginal references: Psal. [illegible: 2 letters], Joel 2.1[illegible: 1 letter]

3 Therefore now , O LORD take I beseech thee, my life from me : for it is better for me to die than to live ?

And, Heb.

Now presently, let no time slip.

Who art, as onely Author, so the great Arbiter of Life. The mighty and eternal God; His Sovereignty was enough to command Ionah's Reverence, but Ionah forgets himself and his God.

In a peevish humour Ionah 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 Ionah in that he doth not give him up to his own Passion. And Ionah, as weary as he is, yet will live till God will take away his life.

'Tis more desireable 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.

Disgraced and upbraided by Atheists, and hardned sinners who will reflect the lye upon me or on my God.

Marginal references: [illegible: 1 paragraph]; Ver. [illegible: 1 letter]

4 ¶ Then said the LORD , Doest thou well to be angry ?

So soon as Ionah's haste had sin'd against his God and his own life

Either by voice audible to Ionah, or rather by his Spirit, that Spirit which gave Ionah order to go and preach, now takes order to debate the case.

Who is now, as Ionah needed he should be, Gracious, slow to Anger, and of great kindness toward Ionah, else he had not lived a moment longer to repent him of his last sins in this matter.

Is thy vehement anger warrantable? or will this anger of thine do good to thy self 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?

Marginal references: Or, [illegible: 1 span]

5 So Jonah went out of the city and sate 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 .

When the Lord had taken notice and reproved the passions of Ionah, and made some impression on his mind for the present.

Discontented in himself, and doubtful of the issue whether God would be more tender of the life of multitudes or of Ionah's Credit, the Prophet withdrew himself, and waits, How long we have not any ground of conjecture.

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

Which in likelihood was some higher ground, the City standing on the East-banks of Tygris, the farther he went East the higher the ground was, and the safer from the uncertain manner of the Cities overthrow.

Some small and mean shed for shade and shelter usually made of green boughes.

These boughes thus pitch'd and made into a Booth afforded some shadow in which Ionah reposed himself.

By this passage it should seem the forty dayes were not fully expir'd nor yet wanted much of expiring, and Ionah seems resolved there to expect the event of the City.

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 .

Commanded that in the place where Ionah's booth stood, this Herb, or spreading plant should spring up to be a shade when the gathered boughes are withered.

'Tis not certain what this was, some say Ivy, others say 'twas Palma Christi, or five leaved, whose leafs are so set as to resemble a mans hand, or a wild Vine or Colocyntha, nor is it very material we should search farther into the nature of this [non-Latin text not transcribed] in the Text 'twas some wild Plant with long and broad leaves which suddenly grew, spread it self, and made a good shade.

God gave it a speedy growth, and directed the growth that it should cover the top of the gourd.

And be a shade to Ionah against the vehemence of the Sun which did shine very parchingly hot in those Countreys.

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. 'Tis probable this Grief was some extream fit of continued Head-ach.

As vehement in his Joy, now as in his Grief before, he was a man of great Affections whatever moved them.

His ease by the gourd made him glad of it, and I observe that here is no mention made of Ionah's seeing God in it.

Marginal references: Or, [illegible: 1 span]; Heb. [illegible: 1 span]; [illegible: 1 letter]eb. rejoiced [illegible: 1 word] great joy.

7 But God prepared a worm when the morning rose the next day , and it smote the gourd that it withered .

By the same power which caused the gourd suddenly, and to Ionah's great Joy, to spring, grow and spread it self, as a Canopy, prepar'd also.

What, is not said, some contemptible grub that was not seen by Ionah.

Which early next morning, i. e. by break of day.

Bit the roo[illegible: 1 letter],

so that the whole gourd suddenly withered.

8 And it came to pass , when the sun did arise , that God prepared a vehement eastwind , 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, then to live .

After all these passages both in chastising and refreshing Ionah, and after all Ionah's deportment under them, but more immediately after the withering of the Gourd and the loss of the shadow.

With the rising of the Sun, so early in the morning as the Sun arose.

By a particular command from God.

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 Tenour, rather increase the heat of the Air. However this Wind was sent to do so, and certainly did it.

Did perpetually and vehemently shine, or point its burning beams upon the undefended head of Ionah. No Wind to cool, no shade to cover scorched Ionah.

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.

In this weakness and pain, in this perplexity of body and mind he comes once more to a down right impatience and weariness of life.

And here he will justifie his Passion, 'tis best of the two, but Ionah must be wiser, and humbler, and more merciful too er'e 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.

Marginal references: Or, [illegible: 1 word].; Ver. 3.

9 And God said to Jonah, Doest thou well to be angry for the gourd ? and he said , I do well to be angry even unto death .

Vid. ver. 4.

God adds this to the same question before propos'd, that Ionah might be his own Judge, and at once condemn his own Passions, justifie Gods patience and mercy, and submit himself with Satisfaction in that God had spared Nineveh.

Ionah

Passionately answers for himself, whereas ver. 4. he was silent, 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 [illegible: 1 letter]lies out against God himself.

If in the violence of this passion I should die (as we know some have) yet were I not to blame, thus he tacitely 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 Jonahs anger.

Marginal references: Or, art thou [illegible: 1 letter]eath angry.; Or, I am [illegible: 1 word] angry.

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 .

When Jonah had shew'd his Affection of Love and Pity to the Gourd.

Shewed Jonah the little reason he had to concern himself for the Gourd, and the great reason God had on his side in pittying and sparing Nineveh.

Thou a man, of narrow, and uneven compassions.

Hast both had and shewed.

A common and worthless weed.

'Twas not the work of thy hand to se[illegible: 1 letter] it.

Nor didst thou water, and give growth to it; 'twas not thine.

As a Mushroom, was the birth of one night.

Died, and was onely fit for the fire when wither'd.

With equal suddenness withered.

Marginal references: Or, spared.; Heb. was the son of the night.

11 And should not I spare Nineveh that great city , wherein are more then sixscore thousand persons which cannot discern between their right hand, and their left hand , and also much cattel ?

May not I by virtue of my Sovereignty, pity, spare, or pardon if I well, or is there not good reason to incline me to do it and to justifie my doing it.

God of infinite Compassions, and goodness.

A mighty City, Ionah thou hast pity on a sorry shrub, and shall thy God be by thee confin'd that he should not have pity on a vast and mighty 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, Ionah, may not be named in the day with this, onely in a Passion this must be ruin'd to please thee, and thy Gourd must not least it displease thee. Is this equal? wouldst thou have me less merciful to such a goodly City, than thou art to a weed?

It was a single Gourd Jonah pittied, 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 shew 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 excus'd thy earnestness for it, but all this aggravates thy fierce and cruel passion against Nineveh.

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 hearkned 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 thy self 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.

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.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.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.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.

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.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.

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.“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!”

The Prophet's Discontent. (b. c. 840.)

1 But it displeased Jonah exceedingly, and he was very angry. 2 And he prayed unto the Lord , and said, I pray thee, O Lord , was not this my saying, when I was yet in my country? Therefore I fled before unto Tarshish: for I knew that thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil. 3 Therefore now, O Lord , take, I beseech thee, my life from me; for it is better for me to die than to live. 4 Then said the Lord , Doest thou well to be angry?

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 (v. 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 (v. 2, 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, Luke ix. 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 (v. 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, 1 Kings xix. 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, (ch. ii. 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 (v. 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.

The Prophet's Discontent; The Withering of the Prophet's Gourd; God's Remonstrance with Jonah. (b. c.  840.)

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. 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. 7 But God prepared a worm when the morning rose the next day, and it smote the gourd that it withered. 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. 9 And God said to Jonah, Doest thou well to be angry for the gourd? And he said, I do well to be angry, even unto death. 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: 11 And should not I spare Nineveh, that great city, wherein are more than sixscore thousand persons that cannot discern between their right hand and their left hand; and also much cattle?

Jonah 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, v. 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. xix. 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, v. 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, Ps. xliii. 4.

III. The sudden loss of this provision which God had made for his refreshment, and the return of his trouble, v. 7, 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 (v. 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? v. 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, v. 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 v. 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 (v. 10, 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 x. 3); and thus Job there argues with him (v. 8, 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.

CHAP. IIII.

Verſe 1. BƲt it diſpleaſed Jonah exceedingly] Mirablilis homo profectò fuit Jonas, ſaith Winckleman here, as ſtrange a man was Jonas of an honeſt man, as you ſhall lightly heare of. Well might David caution Pſa. 37.8. Ceaſe from anger and forſake wrath: fret not thy ſelf in any wiſe to do evill. A fretfull man is eaſily drawn to evill. David was (once at leaſt) diſpleaſed at Gods dealing: which was no whit for his credit, or comfort 2 Sam. 6.8. Diſcontented he was, not at Gods lenity, as Jonah, but at Gods ſeverity, againſt Ʋzziah: and that all the peoples joy ſhould be daſhed and damped with ſuch a ſad and ſudden di[illegible: 1 letter]aſter. How much better minded was he when dumb, not once opening his mouth, becauſe God did it, Pſal. 39.9? The Greeks give this Rule, Either ſay nothing, or ſay that which is better then nothing. O that you would altogether hold your peace, and it ſhould be your wiſdome, [non-Latin text not transcribed]. ſaid Job to his friends, Iob 13.5. Silence ſometimes comes to be a vertue; and never more then when a man is cauſeleſly diſpleaſed. Prima ſemper irarum tela maledicta ſunt, ſaith Saluſt. Angry people are apt to let flie, to mutter, and mutiny againſt God and man; as here. Reaſon ſhould ſay to choler, that which the Nurſe ſaith to the childe. Weep not, and you ſhall have it.Plut. But either it doth not: or if it do, yet the ear (which taſteth words, as the mouth doth meat) is oft ſo filled with gall (ſome creatures have fel. in aure) that nothing can reliſh with it. See Exod. 6.9. If Moſes his anger was pure, free from guile, and gall, Exod. 32.19. yet Ionah's was not ſo. It is ſurely very difficult to kindle and keep quick this fire, without all ſmoke of ſinne. Be angry, and ſinne not, is, ſaith One, the eaſieſt charge, under the hardeſt condition that can be. Men, for moſt part, know not what they do in their anger; this raiſeth ſuch a ſmoke. Put fire to wet ſtraw and filthy ſtuffe, and it will ſmoke and ſmutch you quickly; yea ſcorch you and ſcald you, when once it breaks out. Levit. 13.5. we read of a leproſie breaking out of a burning: ſeldome do paſſions burn but there is a leproſie breaking out of that burning. It bliſtereth out at the lips: hence the Hebrews have but one and the ſame word for Anger and foaming at the mouth, Eſth. 1.18. Zach. 1.7.Ketſeph. Spuma. Hoſ. 10.7. They have alſo a Proverb, that a mans diſpoſition is much diſcovered, Bechos, bechis, becagnab; by his cup, by his purſe, and by his paſſion: at which time, and in which caſes. A fool uttereth all his mind, Prov. 29.11. (all his wrath, [non-Latin text not transcribed] a fool, and [non-Latin text not transcribed] ſuddenly, raſhly, is from the ſame root. De ſera unmin: vindict. ſay the Seventy) and that ſuddenly, raſhly, as the Hebrew intimateth: but a wiſe man keepeth it in till afterwards, Prov. 29.11. Ahaſhueroſh when hee felt himſelf enraged againſt Haman, walked into his garden, Eſth. 7.7. And Platarch tels of one Archytas, that, diſpleaſed with his ſervants for their ſloth, he flung from them, ſaying, Valete quoniam vobis iraſcor, I will leave you; for that I am angry with you. The very firſt inſurrections of inordinate Paſſions are to bee cruſht, the firſt ſmoke of them to be ſmothered, which elſe will fume up into the head, and gather into ſo thick a cloud, as wee ſhall loſe the ſight of our ſelves, and what is beſt to be done: Ceaſe therefore from raſh anger and ſtint ſtrife betime. The beginning of it, ſaith Solomon, is as when one letteth out water: therefore leave off contention before it bee medled with, Prov. 17.14. Storms riſe out of little guſts: and the higheſt windes are, at firſt, but a ſmall vapour. Had Jonah ſtopt, or ſtept back, when he felt himſelf firſt ſtirred, he had not ſo ſhamefully over-ſhot himſelf, nor heapt up ſo many ſinnes, as he did in the following entercourſe with Almighty God. He was naturally hot, and haſty: and ſo were thoſe two brethren the ſounes of thunder; they had quick and hot ſpirits, Luke 9.55. Now, where there is much untowardneſſe of nature, there Grace is the more eaſily overborn: ſowre wines need much ſweetning. Gods beſt children, though ingrafted into the true vine, yet carry they about them a reliſh of the old ſtock ſtill. It is thought by very good Divines, that Ionah feeling his own weakneſſe in giving place to anger, thought to ſtrive againſt it, and ſo addreſſed himſelf to prayer, verſe 2. but tranſported by his paſſions of grief and raſh anger, while by prayer hee thought to have overcome them, they overcame him, and his prayer too: ſo true is that of the Apoſtle; The wrath of man worketh not the righteouſneſſe of God, Jam. 1.20.

Verſe 2. And he prayed unto the Lord,] i. e. He thought to have done ſo; but by the deceitfulneſſe of his own heart, he quarrel'd with God; and inſtead of wraſtling with him, as Jacob, he wrangled with him. The words ſeem to be rather a brawle then a prayer; which ſhould ever proceed from a ſedate and ſetled ſpirit, and hold conformity with the will of God. Could Jonah be in caſe to pray, when he had neither right conceptions of God, nor bowels of mercy to men: but that millions of people muſt periſh rather then he be held a falſe Prophet? Say there were ſomething in it of peace for Gods glory, which he thought would ſuffer; as if God were either mutable, or impotent. Say that there were in this outburſt, ſomething of affection to Gods people, who had then no greater enemy to fear, then theſe Ninevites; whom therefore Jonah would have had deſtroyed according to his prediction: yet cannot he be excuſed for falling ſo foul upon God, and upbrayding Him with that which is his greateſt glory, Exod. 33.28, 19. with Exod. 34.6, 7. The truth is, nothing makes a man eccentrick in his motions, ſo much as head-ſtrong paſſions, and private reſpects. He that brings theſe into Gods preſence, ſhall do him but little good ſervice. The ſoul is then onely well carried, when neither ſo becalmed that it moves not when it ſhould, nor yet toſſed with tempeſts to move diſorderly, as did Jonah here, and Job, in that peeviſh prayer of his, chap. 6.8, 9. See alſo Jer. 20.7, 8.

I pray thee, O Lord, was not this my ſaying, &c.] that is, my thought: for whether he worded it thus with God till now, it appeareth not: but God heareth the language of mens hearts: and their ſilence to him is a ſpeaking evidence.

when I was yet in my countrey.] And had Jonah ſo ſoon forgotten what God had done for him, ſince he came thence? Oh what a grave is oblivion! and what a ſtrange paſſage is that (and yet how common?) Then beleeved they his words, they ſang his praiſe. They ſoon forgat his works, they waited not for his counſel, Pſal. 106.12, 13. Jonah did not ſurely wait for Gods counſel, but anteverted it. Idcirco anteverti, ſaith he in the next words, (Therefore I fled before) and thought hee had ſaid well, ſpoke very good reaſon. It is the property of luſt and paſſion, ſo to blear the underſtanding of a man, that he ſhall think he hath reaſon to be mad, and that there is great ſence in ſinning. Dogs in a chafe bark at their owne maſters: ſo do people in their paſſions let flie at their beſt friends. They ſet their mouth againſt the heavens, and their tongue walketh thorow the earth, Pſal. 73.9. Ionah in his heat here, juſtifieth his former flight, which he had ſo ſorely ſmarted for, Et quaſi quidam Ariſtarchus, he taketh upon him to cenſure God for his ſuperabundant goodneſſe, which is above all praiſe.

For I knew that thou art a gracious God, and mercifull, &c.] This He knew to be Gods name, Exod. 34.6, 7. but withall he ſhould have remembred, what was the laſt letter in that Name; viz. that he will by no means clear the guilty. See Nahum 1.2, 3. The ſame fire hath burning heat and chearfull light. Gracious is the Lord, but yet righteous, ſaith David, Pſal. 116.5. his mercy goes ever bounded by his truth. This Jonah ſhould have conſidered; and therefore trembled thus to have upbraided God with that mercy by which himſelf ſubſiſted: and but for which he had been long ſince in hell, for his tergiverſation and peeviſhneſſe. But mercy rejoyceth againſt judgement, and runneth as a ſpring, without ceaſing.Jam. 2. It is not like thoſe pools about Jeruſalem that might be dried up with the tramplings of horſe and horſe-men. The grace of God was exceeding abundant, 1 Tim. 1.14. It hath abounded to flowing-over, as the Sea doth above the hugeſt rocks. See this in the preſent inſtance. Jonah addeth ſinne to ſinne, [non-Latin text not transcribed]. and doth enough to undo himſelf for ever: ſo that a man would wonder how God could forbear killing him, as hee had like to have done Moſes, when he met him in the Inne. But He is God, and not man: he contents himſelf to admoniſh Jonah of his fault, as a friend and familiar, velut cum eo colludens, jeſting with him, as it were, and by an outward ſigne, ſhewing him how grievouſly he had offended.Mercer. Concerning theſe Attributes of God here recited, ſee the Note on Joel 2.13. and ſay with Auſtin, Laudent alij pietatem: Dei ego miſericordium. Let no ſpider ſuck poiſon out of this ſweeteſt flower: nor out of a blind zeal make ill uſe of it, as Jonah doth, for a cloke of his rebellion: leſt abuſed mercy turn into fury.

Verſe 3. Threfore now, O Lord, take I beſeech thee my life from me,] A pitifull peeviſh prayer, ſuch as was that of Job, and that of Jeremy above noted: to which may be added Sarah's haſty wiſh for God to arbitrate betwixt her and her husband: Moſes his quibling with God, till at length he was angry, Exod. 4.10, 14. Eliah's deſire to die out of diſcontent, &c. What a deal of filth, and of fleſh, clogs and cleaves to our beſt performances? Hence David ſo prayes for his prayers, and Nehemiah for pardon of his reformations. Anger is ever an evil counſellour; but when it creeps into our prayes, it corrupts them worſe then vinegar doth the veſſel wherin it ſtandeth. Submit your ſelves therefore to God (as Ionah ſhould have done) reſiſt this devil (of pride and paſſion) and he will flee from you:Jam. 4.7. as by giving place to impatiency ye give place to the Devil, Eph. 4.26. who elſe (by his vile injections, or at leaſt by his vain impertinencies) will ſo flie-blow and marre our duties that we may well wonder, they are not caſt back as dirt into our faces. Sure it is that if the holy Ghoſt had not his hand in our prayers, there would not be the leaſt goodneſſe in them: no not uprightneſſe and truth, without which Chriſt would never preſent them, or the Father accept them.

for it is better for me to die then to live] ſc. in that diſgrace that I ſhall now undergo of being a falſe prophet, not henceforth to be believed. Lo, this was it that troubled the man ſo much, as it did likewiſe Moſes, Exod. 4.1. They will not believe me; for they will ſay, The Lord hath not appeared unto thee. But God ſhould have been truſted by them for that, and his call obeyed howſoever, without conſults or diſputes; careleſſe of their own credit, ſo that God might be exalted. True it is, that a man had better die with honour, then live in diſgrace, truly ſo called. It were better for me to die, 1 Cor. 9.15. ſaith holy Paul, then that any man ſhould make my glorying void. Provident we muſt be (but not over-tender) to preſerve our reputation: learning of the unjuſt ſteward by lawfull (though he did by unlawfull) means to do it: for our Saviour noted this defect in the children of light, that herein they were not oft ſo wiſe as they ſhould be, Luke 16.8. But Ionah was too heady and haſty in this wiſh of his death; becauſe his credit, as he thought, was crackt, and he ſhoulld be lookt upon as a lyar. But was the Euge of a good conſcience nothing to him? was Gods approbation of no value, nor the good eſteem of his faithful people? It was enough for Demetrius, that he had a good report of the truth 3 Iohn. 12. what ever the world held or ſaid of him. What is the honour of the world but a puffe of ſtinking breath? and why ſhould any Jonah be ſo ambitious of it, as that without it he cannot find in his heart to live. Life is better then honour. Joſeph is yet alive, ſaith Jacob. To have heard that Joſeph lived a ſervant would have joyed him,D. Hall. Cont. more then to heare that he died honourably. The greater bleſſing obſcureth the leſs. He is not worthy of honour, that is not thankfull for life. St. Pauls deſire to be diſſolved that he might be with Chriſt, which is farr farr the better Phil. 1.3. was much different from this of Jonah

Verſ. 4. Doest thou do well to be angry?] Or what? art thou very angry? Nunquid rectè? Summon the ſobriety of thy ſenſes before thine own judgement: and ſee whether there be a cauſe. Is it not lawful for me to do what I will with mine own?Mat. 20.15. Is thine eye evil becauſe I am good? Shall I not ſhew mercy on whom I will ſhew mercy? Or envieſt thou theſe poor Ninivites their preſervation, for my ſake? Cannot I provide for mine own glory, and for thine authority by other means and wayes then thou imagineſt? Have patience Jonah, and reſt better ſatisfied with my diſpenſation. Be ſwift to bear, ſlow to ſpeak, ſlow to wrath. For, I wot well, the wrath of man worketh not the righteonſneſſe of God. Jam. 1.19, 20. This thou wilt ſee and ſay as much, when come to thy ſelf, for now thou art quite off; and being tranſported as thou art, Nil audire voles,Hora[illegible: 1 letter]. nil diſcere, quod levet aegrum.

Hierome ſeeks to excuſe Jonah's anger: but God here condemneth it, as not well: and Ionah himſelf, partly by not anſwering again, and partly by recording the ſtory, ſeems to ſay of himſelf as Father Latimer doth in another caſe; I have uſed in mine earneſt matters to ſay,Serm. 3. Sund. in Advent. Yea, by Saint Mary, which indeed is not well. Anger is not altogether unlawful, ſo it be well carried; It is, ſaith one, a tender vertue: and as it is not evil to marry, but good to be wary, ſo here. Let a man ask himſelf this queſtion, Do I will to be thus angry? and is mine indignation rightly regulated for principle, object, meaſure, end? If it be not, the ſpirit of God will be grieved in the good ſoul, and ſenſibly ſtirre, Eph. 4.30, 31. yea, thou ſhalt hear the correcting voice thereof within thee, ſaying, Doſt thou well to be thus angry? Should not all bitterneſſe and wrath, and anger, and clamour, and evil-ſpeaking be put away, with all malice? And ſhould ye not be kind one to another, and [illegible: 1 word] hearted, forgiving one another, even as God for Chriſts ſake hath forgiven you? Eph. 4.31, 32.

Verſ. 5. So Jonah went out of the city,] As not yet knowing what God might do, though he found him inclinable to ſhew them mercy upon their repentance. Or he might think haply, that theſe Ninivites were onely ſermon-ſick, penitent indeed for the preſent, but it was too good to hold long: theſe ſeemingly righteous men would ſoon fall from their righteouſneſſe, and then be deſtroyed, though for preſent ſomewhat favoured of God. Mercer reads the text in the preterpluperfect tenſe, and makes it an hyſteron proteron thus, exierat autem Jonas; but Jonas had gone out of the city, ſc. before he had ſhewed himſelf ſo hot and haſty againſt God, and brawled with him as above. Others think, that when he ſaw which way the ſquares were like to go, he flung out of the city in a great pelt: and if God had fetcht him again with a flewet on the ear (as Queen Elizabeth did the Earl of Eſſex her favourite,Camb. Eliſa[illegible: 1 letter]. when being croſſed by her of his will [illegible: 1 letter]he uncivilly turned his back as it were in contempt) he had done him no wrong: But God is long-ſuffering, &c. He conſidereth whereof we are made, and with what ſtrong corruptions we are beſet. He knowes that ſinne hath a ſtrong heart, and will not eaſily be done to death: that nothing cleaves more pertinaciouſly, or is more inexpugnable then a ſtrong luſt; whether it be worldlineſſe, wantonneſſe, paſſionateneſſe, pride, ambition, revenge, or the like: theſe Jebuſites will not eaſily be driven out; theſe ſturdy rebels will hardly be ſubdued; theſe ſtick cloſeſt, as a ſhirt doth to a leprous body; and cannot be done off but with great adoe. Now if Jonah be of a cholerick conſtitution, and ſoon kindled; if this evil of his nature have been confirmed by cuſtome (a ſecond nature) if Satan ſtirre up the coals, and ſay to him as the people did to Pilat, Do as thou ever haſt done: God graciouſly conſidereth all this, and beareth with his evil manners.

and ſat on the eaſt-ſide of the city] Quite out of the precincts; where he might ſee their ruine, and not ſuffer with them. Faux after he had laid his train, and ſer it awork to fire the powder at ſuch an hour, was to have retired himſelf into Georges fields, and there to have beheld the ſport. That Jonah was ſo uncharitable as to wiſh and wait the overthrow of Niniveh, and not that they would rather return and live, admits of no excuſe. But that expecting its overthrow (according to that God had threatned by him) he ſecured himſelf by ſeparating from thoſe ſinners againſt their own ſouls, was well and wiſely done of him. See Eſa. 48.20. and 52.11. 2 Cor. 6.17. Rev. 16.4. Lot did ſo from Sodom, [non-Latin text not transcribed]. the people from Core and his complices, John and his diſciples from Cerinthus the heretick: he ſprung out of the Bath from that blaſphemer, leſt he ſhould be puniſhed with him: ſo the Church of Ieruſalem packt away to Pella, &c. [illegible: 2 letters]ſob. l. [illegible: 1 letter]. c. [illegible: 1 letter].

and there made him a booth] A ſorry ſomething, wherein to repoſe himſelf, till the indignation were over-paſt. Miniſters as good ſouldiers of Jeſus Chriſt muſt ſuffer hardſhip, be content to dwell in tents, or to lie in huts, till they come to the heavenly palace, where they ſhall have a better building, 2 Cor. 5.1. yea, a throne in that city of pearl, whoſe maſter builder is God, Heb. 11.13.Turk hiſ[illegible: 1 letter]. fol. 3.1[illegible: 1 letter]. Mean while let them not ſeek great things for themſelves: but as the Turks never build ſumptuouſly for their own private uſes, but content themſelves with ſimple cottages how mean ſoever, good enough ſay they, for the ſhort time of our pilgrimage here: ſo much more ſhould Chriſtians, & eſpecially Miniſters; whoſe reward (how little ſoever upon earth) is great in heaven. Let them live upon reverſions: and though their dwelling be but mean, a booth or little better, yet they ſhall have ſtately manſions above:Ma[illegible: 1 letter]. 5.12. and in the mean time, if they can but ſay as that Heathen did, [non-Latin text not transcribed], God dwels here with me, this houſe of mine is a little Church, a tabernacle for the God of Iacob; oh how happy are they in that behalf, even above the great Turk with his Seraglio, (which is two miles in compaſſe) yea, with his whole Empire,Turk. hiſt. which (ſaith Luther) is but a cruſt caſt by the great houſe-keeper of the world to his dogs.

and ſat under it in the ſhadow] Having food and reyment ſaith the Apoſtle, let us therewith be content. [non-Latin text not transcribed]. Where the word rendred rayment ſignifieth any covering over head, if it be but an haircloth. Some ſay it ſignifies domicilium an houſe: others ſay that houſes are not named, for that they were not any where to fix:Eſtius. Vt Hamax[illegible: 3 letters] but to be ready to run from place to place, and to leave houſe and all behind them: or as ſouldiers burn their huts when the ſiege is ended, that they may go home to their houſes; being diſcontentedly contented in the mean while: ſo ſhould we, glad to hover and cover under the ſhadow of the Almighty by the grace of faith, quae te pullaſtrum, Chriſtum gallinum facit, which makes Chriſt the hen, and thee the chicken ſaith Luther.

till he might ſee what would become of the city] whether God would not ratifie his word by raining down hell from heaven upon it, as once he did upon ſinfull Sodom: or overwhelme it with the river Tigris, as once he did ſome part of it, ſaith Diodorus Siculus, Diod. lib. 2. ſo that twenty furlongs of the town-wall were thrown down by it. And the Prophet Nahum threateneth, that with an over-flowing flood God would make an end of the place thereof, chap. 1.8.

Verſe 6. And the Lord God prepared a gourd] ſc. after that his booth was dried up, and the leaves withered, God by his providence, and not without a miracle (becauſe without ſeed, and ſo ſuddenly) furniſhed Ionah with this gourd or ivybuſh, or white vine, or the plant called Palma Chriſti, or Pentadactylon, becauſe it reſembleth a mans hand with five fingers: ſomething it was, but what, is not certainely known. Kimchi thus deſcribeth it: Eſt herba longis & altis frondibus umbroſa. It is an herb or plant that yeeldeth good ſhade with its long and large leaves. And many yeares before him, one Rabba ſon of Hanna ſaid, that it growes by the waters ſide, is commonly ſet for ſhade-ſake, before tavern doores: and that oyle is made of the ſeeds of it.

and made it to come up over Ionah] Not only to refreſh him, (who having been ſo lately in the whales-belly was haply more tender-skinned then before, and not ſo well able to endure the heate of the Sun) but alſo to make way to that reproof he afterwards gave him ver. 10. Hoc enim exierno ſigno, ſaith Mercer, for by this outward ſigne, God ſporting with him, as it were, clearly convinceth him of his impatiency, & admoniſheth him of his duty: & this He thinketh was not done till the forty dayes wore over.

to deliver him from his grief] from his head-ach, cauſed by the heat of the Sun; which yet he curſed not as the ſcorched Atlantes are ſaid to doe. Or to exhilarate and refreſh his ſpirits after his ſelf-vexing: for the haſty man never wants woe, and the envious perſon, becauſe he cannot come at another mans heart, feedeth upon his own.Eſa. 5.7. Now though God chide him for his fault, yet as a father he tendereth his infirmity, and taketh care that the ſpirit faile not before him and the ſoule that he had made. And it is as if he ſhould ſay: Ionah goeth on frowardly in the way of his heart; I have ſeen his wayes and will heale him: I will leade him alſo, and reſtore comforts unto him Eſay 57.16, 17, 18 As it is a rule in Phyſick, ſtill to maintaine nature.

ſo Ionah was exceeding glad] Heb. rejoyced with great joy, that is, ſupra modum, he was exceſſive in all his paſſions, which ſpeakes him a weake man. Some think he rejoyced the more in the gourd, as conceiving that God thereby voted with him, and for him. This was alſo Leahs errour, when rejoycing in that whereof ſhe ſhould have repented rather, ſhe ſaid Gen. 30.18. God hath given me my hire, becauſe I have given my maiden to my husband, and ſhe hath borne me a fiſt ſon. So much miſtaken are the beſt ſometimes: and ſo bladder-like, is mans ſoule; that filled with earthly vanityes though but wind, and gone with a wind, it growes great, and ſwels in pride and folly: but if prickt with the leaſt pin of piercing grief, it ſhriveleth to nothing.

Verſe 7. But God prepared a worm] All occurrences are to be aſcribed not to Nature, Fate, or Fortune, but to God: who as he is Great in great things, ſo is he not little in the leaſt. Maximus in magnis, nec parvus in minimis. He prepared firſt the gourd, and then the worm, and then the wind. He was the great doer in all. He ſo attempereth all, that his people ſhall have their times and their turns of joy and ſorrow. Theſe two are tyed together, ſaid the Heathen, with chaines of Adamant: hence alſo Ageronia's altar in the temple of Volupia. Flut. See the circle God uſually goes in with his, Pſal. 30.5, 6, 7. &c. to teach them that all outward comforts are but as graſs or flower of the field, which he can ſoone blaſt or corrode by ſome worme of his providing. Moneo te iterumque iterum que monebo, ſaith Lactantius, I warn thee therefore, & will do it againe & againe, that thou look not upon thoſe earthly delights as either great or true to thoſe that truſt them:De opiſicio Da. ad Dem. but as things that are not onely deceitfull, becauſe doubtfull but alſo deadly, becauſe delicious. There is a worm lies couchant in every gourd to ſmite it, a teredo to waſt it, beſides the worm of conſcience bred in that froath and filth, for a perpetuall torment.

and it ſmot the gourd that it withered] Plants have alſo their wounds, diſeaſes and death,Lib. 17. cap. 14. ſaith Pliny. The gourd being gnawed at the root, and robbed of its moiſtneſs withered. Sic tranſit gloria mundi. But the righteous ſhall flouriſh like a palmtree tree (not like this palm-criſt) Pſal. 92.12. Now the palm-tree though it have many waights at the top, and many ſnakes or wormes at the root, yet it ſtill ſayes,Alciat: Emb. Nec premor nec perimor, I am neither born down, nor dried up: but as Noahs olive drown'd, kept its verdure; and as Moſes buſh fired but not conſumed; ſo fareth it with the righteous, perſecuted but not forſaken &c. 2 Cor. 4.8, 9. and at death a crown of life awaites him, Quanta perennis erit, an immarceſcible crown, Sr. Thom. Bodlye's poſy. an inheritance undefiled and that withereth not, Pet. 1.4. that ſuffereth no Maraſmus, but is reſerved freſh and green for you in heaven; like the palm-tree which Pliny ſaith never loſeth his leafe nor fruit: or like that Perſian tree, whereof Theophraſtus ſaith, that at the ſame time it doth bud, bloſſome and beare fruit.

Verſe 8. God prepared a vehement Eaſt-wind] The windes then blow not where they liſt, at randome I mean, and without rule: but are both raiſed and layed againe by God at his pleaſure. He prepared, and ſent out of his treaſures,Jer. 10.13. this

violent Eaſt-wind [illegible: 1 letter] Heb: ſilent: R. Selomoh. ſo called either becauſe it ſilenceth all other winds with its vehemency: or becauſe when it blowes, men are made ſilent or deaf with its dinn, ſo that their tale cannot be heard. There are that by ſilent here underſtand a ſtill, low, gentle Eaſt-wind, that cooled not the heate of the avre inflamed by the Sun, but rather added to it, and ſet it on: [non-Latin text not transcribed] the Greeks interpret it: and this ſuites well with that which followeth.

and the Sun beat upon the head of Jonah] Ʋſſit & laeſit Pſal. 121. So the Poet, — ſeriente cacumina Sole. Chryſoſtome cannot but wonder, that whereas all fire naturally tendeth upwards, the Sun ſhould ſhoot his beames downwards, and affect theſe lower bodyes with his light and heat. Whereby if he be troubleſome to any Jonah, [non-Latin text not transcribed] it is becauſe God will have it ſo (for he is a ſervant, as his name in Hebrew importeth) without whom neither Sun ſhineth nor raine falleth Mat. 5.45.Mat. 13.6.21. Rev. 7.16. and 16.8.9. 1 Pet. 4.12. and who by afflictions (ſet forth in Scripture by the heate of the Sun) bringeth back his ſtraglers Pſal. 119.97.

that he fainted] Though the head of man bath a maniſold guard upon it, as being overlaid firſt with haire, skin and fleſh, like the three-fold covering of the Tabernacle; and then encompaſſed with a skull of bones like boards of Cedar; and afterwards with diverſe skins like ſilken curtaines: Obtectue fuit maerore [non-Latin text not transcribed]. Sept. and laſtly encloſed with the yellow skin which Solomon calleth the golden ewer Eccle. 12.6.

yet Jonah fainted and wiſhed in himſelf to die] Ita ut ab animo ſuo peteret mori, he required of his ſoule to go out of his body, Egredere ô anima mea, as Hilarion ſaid, but in a better ſenſe he called for death, as his due: being, belike, of Seneca's mind, that Nature hath beſtowed this benefit on men, that they may bereave themſelves of life, whenſoever they pleaſe: not conſidering that God is Lord of liſe and death, neither may any one lay down his life but when He calleth for it: as a ſouldier may not leave his ſtation, but at the command of his captaine.

it is better for me to die then to live] Not ſo Jonah, unleſſed you were in a better mind. You ſhould rather ſay as Martinus on his ſick-bed did,Sever. Epiſt. 3. Bernard. Domine ſi adhuc populo tuo ſum neceſſarius, Lord if I may yet be ſerviceable to thee, and uſefull to thy people, I refuſe not life and labour. Or as Mr. Bolton on his death-bed deſirous to be diſſolved, when he was told by ſome ſtanders by, Mr. Bagſhaw. in the life of Mr. Bolton. that though it was better for him to die then to live, Yet the Church of God would miſs him: He thus ſweetly replied with David 2 Sam. 15.25, 26. If I ſhall find faevour in the eyes of the Lord, he will bring me again &c. but, if otherwiſe, loc here I am, let him do what ſeemeth good in his eyes. A good man is born for the benefit of many, as Bucers Phyſitians ſaid to him: neither may he deſire to die out of diſcontent,Mel. Ad. Non ſibiſ[illegible: 1 letter]ſed multerum utilitati eſſe natum. as Jonah did for a trifle, wherein he was croſſed; and rather then which to have been deprived of, Niniveh that great city, by his conſent, ſhould have been deſtroyed. That he never after this would return to his own countrey, but was ſo ſick of the fret that he died of the ſullens, as ſome Hebrewes ſay, I cannot beleeve. See the Note on ver. 3.Eneid. lib. 1.

Ver. 9. Doeſt thou well to be angry for the gourd?] What? ſo ſoon blown up for a thing of nothing? Tantaene animis coeleſtibusira? — Dijne hunc ardorem mentibus indunt Euriale?Ae[illegible: 1 letter]neid. lib. 1. an ſua cuique deus fit dira libido?Ibid. lib. 9. Knew not Jonah that to be angry without a cauſe, was to be in danger of the judgement? Mat. 5.22. that it was a mortall ſin, and not veniall, as Papiſts falſly conclude from that text; which ſets not forth a different puniſhment of raſh anger, but a diverſe degree of puniſhment? that it is the murther of the heart, as our Saviour there ſhewes, and the ſountaine of the murther both of the tongue, and of the hand? will he be like the fooliſh bee, who loſeth her life to get revenge? See the Note on ver. 4.

and he ſaid] Before he ſaid nothing when reproved for his raſh anger ver. 4. and that was beſt. Now he chats againſt God, laying the reines in the neck of his unruly paſſions, and running riot. Who can underſtand his er[illegible: 1 letter]ours? and who can tell how oft a ſervant of God may fall into a foul ſin, if ſtrongly inclined thereto by nature, or violently tempted by ſatan and his inſtruments? Of Judah indeed it is expreſly noted, that he knew his daughter-in law Tamar againe no more Gen. 38.26. But what ſhall we ſay to Lots double inceſt? to Sampſons going down againe to Gaza Iudg. 16? to Abrahams twice denying his wife? to Iohns twice adoring the Angell Rev. 19.10. and 22.8? Let him that ſtandeth, take heed leſt he fall: and let Gods people ſee that there be no way of wickedneſſe found in them, that they allow not, wallow not in this guzzle: ſith hereby they looſe not their jus haereditarium, but yet their jus aptitudinale, not their title but yet their fitneſſe to Gods kingdome: and perhaps, their fulneſſe of reward there 2 Iohn 8.

and he ſaid, I do well to be angry, even unto death] A fearefull out-burſt: reſiſt paſſion at the firſt riſing up: elſe who knowes whither it may tranſport us? Paſſions, ſaith One, like heavy bodies down ſteep hils, once in motion move themſelves: and know no ground but the bottome. Ionah (ſaith Another upon this text) ſlights admonition, riſeth up in an animoſity againſt it to a deſperate degree of anger: ſuch wild beaſts are ſurious paſſions when we give them the reines. Thus He, Surely as the Lion beateth himſelf with his own taile: and as ſullen birds in a cage beate themſelves to death, ſo could Ionah in this rage find in his heart to do: and he ſhames not to tell God as much. It was therefore no ill wiſh of him that deſired God to deliver him from that naughty man Himſelf, Domine libera me à malo hemine meipſo. from headlong and headſtrong paſſions, which may not only diſſweeten a mans life but ſhorten it. The Emperor Nerva died of a ſever contracted by anger. Valentinian by an irruption of blood. Wenceſlaus King of Bohemia in a rage againſt his cup bearer fell preſently into a palſey, whereof he died. What diſeaſe Ionah died of I know not: but this I know, that in his heat he did and ſaid enough here in this text, to have made Almighty God reſolve as he did once againſt thoſe muttering Mutineeres in the wilderneſſe, As truly as I live, ſaith the Lord, as ye have ſpoken in mine eares, ſo will I do to you: Num. 14.28. Thou ſhalt ſurely dye Jonah; out of thine own mouth will I judge thee &c. But God choſe rather to glorifie himſelf in Jonah's ſalvation, then in his deſerved deſtruction. Dat igitur poenitentiam, & poſte à indulgentiam (as that father prayed) He therefore firſt giveth him repentance, and then pardon, as appeareth partly by his recording of theſe paſſages, and ſo ſhaming himſelf, as it were, before all the world: and partly alſo by his cloſing up his Propheſie with ſilence: not ſtriving with God for the laſt word, as Peter did with Chriſt, and would needes carry it, till the event of things confuted him, and he was glad to ſeek a corner to cry in Mat. 26.35. with 75.

Verſe 10. Then ſaid the Lord] He did not roare upon Jonah, nor run upon him with a drawn ſword, even on his neck, upon the thick boſſes of his bucklers: but gently ſaid unto him, that he might the more admire his own impotency and Gods lenity;Iob 15.26. both which he ſtudiouſly deſcribeth all along this Propheſy; a good ſigne of his ſound repentance.

Thou haſt had pitty on the gourd] Here is the end ſcope and application of the parable; whereby it apeareth that God prepared not the gourd ſo much for the eaſe and uſe of Jonah's body, as for a medicine to his ſoule, convincing him of the iniquity both of his wayes and wiſhes, by an argument drawn from the leſſe to the greater: and confuting him by a compariſon. Thou, a ſinfull and wretched man, haſt had pitty Or ſpared, and art ſorry it periſhed. The gourd a ſorry ſhrub, a meane muſhrome, and none of thine neither, but as lent thee: Alaſſe maſter, ſaid they it was but borrowed.

for the which thou haſt not laboured] And ſo canſt not be ſo faſt-affected to it. [non-Latin text not transcribed]. Ethic. l. 4. For all men love their own works rather then other mens, as parents and poets, ſaith Ariſtotle: proving thereby, that thoſe which have received their riches from their parents are more liberall, then they which have gotten them by their own labour.

neither madeſt it grow] Thou haſt neither planted nor watered it, or any way added to it, by thine induſtry: for that alſo was no part of thy paines but mine. Not that God laboureth about his creatures; for he doth all his work without toole or toile Eſa. 40.28 but this, as many other things in Scripture, are ſpoken after the manner of men, and ſo muſt be taken.

which came up in a night] Heb: was the ſon of a night, not without a miracle? though Pliny ſpeak of the quick and wonderfull grouth of this ſhrub.

and periſhed in a night] Citò oriens, citò itidem moriens, quickly come, and as quickly gone; a fit embleme of earths happineſſe. Surely man walketh in a vaine ſhew; faeneâ quadam foelicitate temporaliter florens: Aug. Ep. 120. they ſhall ſoon be cut down like the graſs, and wither as the green herb. They are but Hemerobij: their life is but a day (and ſuch a day too, as no man is ſure to have twelve houres to it) as this gourd was but of one dayes continuance, a it came up in a night, ſo it periſhed the next; citò crevit, citò decrevit, repentè prolatus, repentè ſublatus, of very ſmall continuance.Tarnou.

Verſe 11. And ſhould not I ſpare Niniveh] I who am all-bowels: I who am a ſin-pardoning God Neh. 9.31. none like me for that Mic. 7 18. I,Ego emphaticum. Mercer. who am the Father of mercies, and God of all comfort 2 Cor. 1.4. whoſe property and practiſe it is to comfort thoſe that are caſt down 2 Cor. 7.6. I, who am ſo tranſcendently gratious, that thou haſt even hit me in the teeth with it ver. 2. ſhould not I be affected with the deſtruction of Niniveh?

that great city] See Notes on chap. 1.2. and chap. 3.3, 4. yea I will ſpare it, ſith it is ten thouſand times more worth then that gourd of thine ſo much pittied.

wherein are more then ſixſcore thouſand Perſons] more then twelve myriads of innocent infants that cannot diſcerne &c. but live a kind of ſenſitive life, as not yet come to the uſe of reaſon, and are therefore matched and mentioned with beaſts. And alſo much cattle (a part of my care) which have had their ſhare, as they could, in the common humiliation; and ſhall therefore ſhare in the common preſervation. And haſt thou an heart to repine at this, and not to be ſet down with ſo good reaſon? Jonah is now ſad and ſilenced: and although we heare no further of him, yet methinks I ſee him (Iob. lik) laying his hand upon his mouth in an humble yeeldance: yea putting his mouth in the duſt, and ſaying Once have I ſpoken, Job 40.5. but I will not anſwer: yea twice, but I will proceed no further. Teach me, and I will hold my tongue: for thou haſt cauſed me to underſtand wherein I have erred. Job. 6.24.25. How forcible are right words &c.