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Verse 2: “Were these not my words, when I was still in my country? Because of this, I anticipated 135 fleeing to Tharsis.” Because I understood these things (For I saw you demonstrating much forbearance, also concerning Israel, because you are merciful and compassionate, slow to anger and rich in mercy, and relenting from harm),136 I made that flight; then, having been handed over to the rough surf and the whale, I beseeched you to return to life again. But now I entreat the opposite.
Verse 3: “Lord God, take my life from me, because it is better for me to die than it is for me to live.” 137 For I prefer death over a life of shame. {S 1474} I am dishonored138 and I hide my face in shame,139 _ _since I am being called a liar for so many reasons.145 But the good Lord answers and says to the prophet: Verse 4: “Have you grieved excessively?” Symmachus translated this more clearly, for he says, “Did you grieve justly?” But the rest have said, “Did you grieve well?” Therefore, look at yourself, whether you have just causes146 for anger? And here, God exhorts him with reasoning to find consolation from his anger. But in the outcome of the prophecy, God also proves that Jonah’s anger is not good, and demonstrates the rationality of his own decree. Verse 5: “And after he left the city, Jonah sat opposite of it, made a tent for himself, and sat under it until he could see what will happen to the city.” This event which took place first, the prophet has placed last. After he narrated the repentance of the_ Ninevites, he wanted to associate divine benevolence with this repentance and the dejection in him which resulted from this repentance. And here Jonah tells the things which happened in between—that after he preached, he went out of the city, and having pitched a tent, he waited for the outcome of the prophecy. And this clearly happened before the dejection.147 But after the completion of the determined days, when he saw that the city endured nothing, he offered the prayer to God with distress. 145 AnotherBut nevertheless, God again devises comfort for this one. By means of a certain gourd plant, (as he himself willed), which immediately sprouted, spread out, and grew as much foliage as possible so that it made shade, he offers him cooling refreshment.154 Verse 6: “The Lord God commanded the gourd plant.” The prophet has put down the phrase, not signifying here a divine voice, {S 1475}, but teaching, that at the same time God willed it, the plant was also brought into being. Thus he says earlier, “God commanded the whale” (Jon 2:1), which does not say this happened by divine voice but by divine will. For he calls will “command.” Thus the blessed Jonah received good cheer instead of grief. [7] But again at dawn, God, having destroyed the root of the gourd plant by means of a certain worm, caused it to wither by the assault of the sun. And when this happened, and the sun’s rays were striking against his head more excessively than usual, Verse 8: “God commanded a wind burning with heat, and the sun beat down upon Jonah’s head.” Again the prophet returned to great mean spiritedness155 and distress, and was put in the position of preferring death over life. [9] But again, the one who cares for sinners and shows consideration for the just, asked the prophet, whether he has grieved excessively for the gourd plant? [10,11] And when he acknowledged that he felt this way, so as to prefer death over life on account of this, God says, “Let me put you in the position of judge. Now consider if it is right that you grieve for the gourd plant, over which you had not been a cultivator, (for neither did you grow it, nor did you water it, but it came into being at dawn. On the next day it became a victim of the worm and sun),158 but I treat so great a city without clemency, a city which took its existence from me, in which more than 120,000 people dwell, who do not know their right hand from their left, and many cattle.” Therefore, considering this, be amazed at the benevolence, how it is reasonable. Some have understood the phrase, “they did not know their right hand from their left,” {S 1476} with reference to their ignorance. But it seems to me that it hints at the multitude of young inhabitants. And, the subject matter159 of the things just said leads us to this thought. For if it were not necessary, it says, to receive the repentance of sinners, then at least it would have been necessary to take some pity on so many thousands, in whom the knowledge of right and left was not yet placed because of the youth of their age. And in addition to these youth, the city possesses an exceeding number of cattle, who themselves do not owe any penalty for their sins. So just as he adds “cattle,” for this reason he adds the “underaged,” since the penalty for sins cannot be exacted160 fairly from either the former or the latter. 158So this is the end of the prophecy. And let us sing hymns about our good Lord, who, not wishing death for the sinner so that he might turn and live,161 sometimes allows the holy men to suffer, and extends his mercy when they do not feel like it. So when Elijah withholds the rainy weather completely, God himself, just as some ambassador, a certain ambassador,162 approaches his servant saying, “Go and appear to Ahab, and I will give the rain upon the face of the earth” (1 Kgs 18:1). 163 Therefore, since we benefit from such great gentleness, let us display a character that befits good deeds, and let us conduct ourselves according to his divine laws, so that we might pluck the good and desirable fruits of these. By the grace of our Lord Jesus Christ, to whom with the Father belongs glory, along with the Holy Spirit, now and forevermore. Amen. |