1But it greatly displeased Jonah and he became angry. 2He prayed to the LORD and said, “Please LORD, was not this what I said while I was still in my own country? Therefore in order to forestall this I fled to Tarshish, for I knew that You are a gracious and compassionate God, slow to anger and abundant in lovingkindness, and one who relents concerning calamity. 3“Therefore now, O LORD, please take my life from me, for death is better to me than life.” 4The LORD said, “Do you have good reason to be angry?”

      5Then Jonah went out from the city and sat east of it. There he made a shelter for himself and sat under it in the shade until he could see what would happen in the city. 6So the LORD God appointed a plant and it grew up over Jonah to be a shade over his head to deliver him from his discomfort. And Jonah was extremely happy about the plant. 7But God appointed a worm when dawn came the next day and it attacked the plant and it withered. 8When the sun came up God appointed a scorching east wind, and the sun beat down on Jonah’s head so that he became faint and begged with all his soul to die, saying, “Death is better to me than life.”

      9Then God said to Jonah, “Do you have good reason to be angry about the plant?” And he said, “I have good reason to be angry, even to death.” 10Then the LORD said, “You had compassion on the plant for which you did not work and which you did not cause to grow, which came up overnight and perished overnight. 11“Should I not have compassion on Nineveh, the great city in which there are more than 120,000 persons who do not know the difference between their right and left hand, as well as many animals?”

Parallel Verses

New American Standard Bible (©1995)
But it greatly displeased Jonah and he became angry.

GOD'S WORD® Translation (©1995)
Jonah was very upset about this, and he became angry.

King James Bible
But it displeased Jonah exceedingly, and he was very angry.

Douay-Rheims Bible
And Jonas was exceedingly troubled, and was angry:

Darby Bible Translation
And it displeased Jonah exceedingly, and he was angry.

English Revised Version
But it displeased Jonah exceedingly, and he was angry.

Webster's Bible Translation
But it displeased Jonah exceedingly, and he was very angry.

World English Bible
But it displeased Jonah exceedingly, and he was angry.

Young's Literal Translation
And it is grievous unto Jonah -- a great evil -- and he is displeased at it;

Cross References

Matthew 20:15 'Is it not lawful for me to do what I wish with what is my own? Or is your eye envious because I am generous?'

Luke 15:28 "But he became angry and was not willing to go in; and his father came out and began pleading with him.

Jonah 4:4 The LORD said, "Do you have good reason to be angry?"

Jonah 4:9 Then God said to Jonah, "Do you have good reason to be angry about the plant?" And he said, "I have good reason to be angry, even to death."

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 4

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

Verses 1-4

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

1. Jonah grudged them the mercy they found (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, Lu. 9:55. Jonah thinks he has reason to complain of that, when it is done, which he was before afraid of; so hard is it to get a root of bitterness plucked out of the mind, when once it is fastened there. And why did Jonah expect that God would spare Nineveh? Because I knew that thou was a gracious God, indulgent and easily pleased, that thou wast slow to anger and of great kindness, and repentest thee of the evil. All this is very true; and Jonah could not but know it by God's proclamation of his name and the experiences of all ages; but it is strange and very unaccountable that that which all the saints had made the matter of their joy and praise Jonah should make the matter of reflection upon God, as if that were an imperfection of the divine nature which is indeed the greatest glory of it-that God is gracious and merciful. The servant that said, I knew thee to be a hard man, said that which was false, and yet, had it been true, it was not the proper matter of a complaint; but Jonah, though he says what is true, yet, speaking it by way of reproach, speaks very absurdly. Those have a spirit of contention and contradiction indeed that can find in their hearts to quarrel with the goodness of God, and his sparing pardoning mercy, to which we all owe it that we are out of hell. This is making that to be to us a savour of death unto death which ought to be a savour of life unto life. (2.) In a passion, he wishes for death (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 Ki. 19:4. But Jonah labours to good purpose, saves a great city from ruin, and yet wishes he may die, as if, having done much good, he were afraid of living to do more; he sees of the travail of his soul, and is dissatisfied. What a perverse spirit is mingled with every word he says! When Jonah was brought alive out of the whale's belly, he thought life a very valuable mercy, and was thankful to that God who brought up his life from corruption, (ch. 2:6), and a great blessing his life had been to Nineveh; yet now, for that very reason, it became a burden to himself and he begs to be eased of it, pleading, It is better for me to die than to live. Such a word as this may be the language of grace, as it was in Paul, who desired to depart and be with Christ, which is far better; but here it was the language of folly, and passion, and strong corruption; and so much the worse, [1.] Jonah being now in the midst of his usefulness, and therefore fit to live. He was one whose ministry God wonderfully owned and prospered. The conversion of Nineveh might give him hopes of being instrumental to convert the whole kingdom of Assyria; it was therefore very absurd for him to wish he might die when he had a prospect of living to so good a purpose and could be so ill spared. [2.] Jonah being now so much out of temper and therefore unfit to die. How durst he think of dying, and going to appear before God's judgment-seat, when he was actually quarrelling with him? Was this a frame of spirit proper for a man to go out of the world in? But those who passionately desire death commonly have least reason to do it, as being very much unprepared for it. Our business is to get ready to die by doing the work of life, and then to refer ourselves to God to take away our life when and how he pleases.

II. See how justly God reproved Jonah for this heat that he was in (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.

Calvin's Commentary

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

1. Et displicuit Jonae dolore magno, et succensuit apud se. [52]

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 --

Footnotes:

[52] The two verbs used here are evidently to be construed as impersonals. The most literal rendering would be thus, -- "And it was an evil to Jonah, a great evil; and wrath was to him," or, "he was wroth." Evil means often grief or distress, and so it is here: but the verb chrh, properly rendered in our version, "very angry," seldom if ever, means grief. It is sometimes rendered "grieved" in our version; but in every instance that I can find, it means the grief of anger or displeasure. It occurs twice in Genesis 4, in exactly similar form as we find it here, followed by the preposition l, vychr lqyn m'd, "and Cain was very wroth," or literally, "and there was wrath to Cain very much," version 5. And then in the following verse we have the like form, lmh chrh ld, "Why are thou wroth?" or, "Why is wrath to thee?" The phrase here is, lv vychr, "and wrath was to him." What seems to have made some commentators to change wrath or anger to grief, as has been a desire to screen the guilt of Jonah. But the whole narrative clearly shows that he was so displeased as to be angry. His pettish request to die is a sufficient proof of this. Calvin was not a man to trifle with the word of God for this purpose, or for any other: nor was he at a loss to account for the sin of Jonah, without denying his piety. It is only shallow Christians, and such as have only the outward shell of religion, who are reduced to this dilemma. Marckius very justly observes, "That though all the works of God are altogether blameless (irreprehensibilia,) yet there is hardly anything which is not sometimes blamed by our most foolish flesh (carne insipientissima.) Thus not only the world, God's enemy, sins against him; but even his own people, who honor him, openly show, one while, that his severity, and at another time that his kindness, displease them, as though they were not befitting." -- Ed.

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