Introduction
The book of Jonah simply signifies the mercy of God exemplified in his dealings with a group of people, the Ninevites who were of a Gentile origin. In chapter 4 verse 11, Yahweh makes a rhetorical question to the prophet as a closing to the whole book, “And should not I pity Nineveh, that great city, in which there are more than 120,000 persons who do not know their right hand from their left, and also much cattle?"[1]
This question seals the doubt of any person who would question the mercy of God to an unrepentant people, and the whole book definitely gives us a picturesque view of God’s unchanging desire for his people to repent. The book introduced the prophet Jonah as the son of Amittai (1:1), and through the whole narrative is showcased the battle between Jonah’s unforgiving spirit and the unparalleled mercy of Yahweh. At the end of the book, we will all be faced with the blatant truth coming from the prophet’s mouth himself that he wouldn’t want Yahweh to grant forgiveness to the Ninevites (4:2). Nonetheless, nothing can stop the overflow of Yahweh’s mercy to the repentant city (4:11).
This paper focuses on the fourth chapter of the book of Jonah which narrates the conversation of Job and Yahweh, maintaining the reality of the mercy of God towards anyone who would repent of their sins. This chapter will be analyzed in an attempt to shed light on the whole narrative and give a picture of God’s unfathomable mercy as opposed to the unforgiveness in the heart of the prophet Jonah.
THE PLACE OF 4:1-11 IN THE CONTEXT OF THE BOOK OF JONAH
The recent attempts seeking theology in the book of Jonah had the justice and mercy of God in the limelight of the whole narrative.[2] The city while deserving of the punishment of Yahweh was given mercy of the same to return to him.
In chapter 1, we can see in the first verse the command of Yahweh to Jonah to go to the city of Nineveh and preach against it. However, the following verses in the chapter show us the flight of Jonah upon his decision to run away from Yahweh’s command. This first commissioning by Yahweh to the prophet led the latter to lukewarmly respond to the former’s imperative. Yet, his neglect of Yahweh’s command led him to be swallowed up by the great fish (1:17). Chapter 2 is a poetic psalm of Jonah inside the belly of the big fish stressing the danger of his situation and the willingness of the Almighty to answer his cry for help. [3]Chapter 3 brings us to the second commissioning of the prophet and his half-hearted compliance to Yahweh’s command. Going further to the passage, we can see how the Ninevites, led by the king of Niniveh, repented greatly and how the mercy of Yahweh overturned the impending destruction of the city.
The chapter in focus is a sheer declaration of Yahweh’s mercy to a Gentile city as found in his conversation with the bitter prophet. This chapter shed’s light to the truth of what God is doing in the three preceding chapters- that His will is not to judge but for people to come to him in repentance for his mercy is absolutely greater than his judgment.
THE IMMEDIATE CONTEXT OF JONAH 4:1-11
The mercy of Yahweh is no more given significance in this narrative than in the fourth chapter. Here is found the conversation of Jonah and Yahweh just after the latter executed his divine mercy to the Ninevites. Here we can find the harsh response of Jonah to the forgiveness given by Yahweh to the city of Nineveh. From the first to the second commissioning of Jonah, we can see the eagerness of Yahweh that his message be sent to the Gentile city.
Probably the two of the most important verses of this chapter and probably of the whole book are found in verse 2, “And he prayed to the LORD and said, "O LORD, is not this what I said when I was yet in my country? That is why I made haste to flee to Tarshish; for I knew that you are a gracious God and merciful, slow to anger and abounding in steadfast love, and relenting from disaster.”; and in verse 11 “And should not I pity Nineveh, that great city, in which there are more than 120,000 persons who do not know their right hand from their left, and also much cattle?". Jonah’s displeasure to Yahweh’s mercy is obviously shown in this chapter (v.2) with the responses of Yahweh to such actions of the prophet particularly in verse 11 closing the entire narrative. [4]
Regardless of any other religious or political notions Jonah may have had, it is evident that he hated the fact that Yahweh was truly consistent in being merciful and patient- that is consistent among the nations as well as within Israel. [5] Thus, the importance of verse 2 in this chapter would surely give us the great theology behind the writing of this book. This chapter fittingly brings out the heart of God in his dealings with his people. Through the exchanges of thoughts and ideas between him and Jonah, we can see the lovesick heart of Yahweh who is far more compassionate to the Gentiles compared to the ruthless responses and behavior of the seemingly heartless prophet.
THE MESSAGE OF GOD’S MERCY IN JONAH 4:1-11
The outline[6] below gives us an idea of the whole chapter:
VV.1-4 Jonah’s resentment towards the action of Yahweh
v.1 Jonah’s displeasure and anger
v.2 Jonah’s contention on Yahweh’s action
v.3 Jonah seeks for his death (first time is this chapter)
v.4 Yahweh responds in a question (first rhetorical question)
VV.5-8a- Yahweh deals with Jonah’s resentment
v.5 Jonah leaves the city
vv.6-8 Yahweh gives an object lesson to Jonah
v.8b Jonah seeks for his death the second (second time in his chapter)
vv.9-11 Yahweh rebukes Jonah and vindicates his action in a question. (second rhetorical question)
This chapter begins with the reaction of Jonah to the mercy of Yahweh. Verse 1 tells us the great displeasure of the prophet ending the verse with l* rx;YIßw: (he became angry). Thus, we can see the closing chapter of this book as a sort of debate between the prophet and Yahweh with regards with to the latter’s merciful heart. Thus, the chapter revolves around the primary human character who is the prophet Jonah and Yahweh who in his mercy did not allow destruction to come upon the city of Nineveh. In an in-depth analysis of this chapter, one could find himself somehow like the prophet Jonah, wrestling with the idea of God’s mercy as oppose to his judgment. Yet, it is important to realize that as Jonah pours out his complaint to Yahweh, the latter answers him back with a heart that is compassionate, gracious and merciful, a no-respecter of race but is eager to forgive and bestow mercy to those who beg for it.
In verse 1, the Hebrew hl'_Adg> h['är" hn"ßAy-la, [r;YEïw: (But it displeased Jonah exceedingly) expresses the dissatisfaction of Jonah to the action of Yahweh.[7] The latter’s action became so objectionable to Jonah that it made him hrx (angry). The term “was displeased” when used in Hebrew usually occurs in conjunction with the eyes (e.g., “it was evil in the eyes of…”). This common Hebrew idiom is another way of saying that someone thinks something is wrong.[8] In this case, there is no doubt of the prophet’s dismay of towards the response of God to the city of Nineveh.
Verse 2 now gives us the blatant articulation of Jonah’s displeasure to Yahweh’s action. His true feelings came out vividly in the words he spoke addressing Yahweh in the latter’s factual attributes. In a prayer, he opens up his heart to Yahweh. Here Yahweh is described by the prophet as gracious (!WNx;), merciful (~Wxr;), slow to anger (@a;), abounding in kindness (ds,x,), and regretting (~xn) evil (h['r'). Jonah is sure enough of the truth of Yahweh’s character in his prayer knowing that Yahweh is the Yahweh whom he knows and this he cannot keep to himself in his prayer. He started out his prayer addressed to the One who commissioned him to preach to the city of Nineveh in great disappointment, "O LORD, is not this what I said when I was yet in my country? That is why I made haste to flee to Tarshish…” Here, the prophet presents his case and blames God for having the characteristics that He has which Jonah knew He would certainly show upon the repentance of the Ninevites. Subsequently, he now declares the attributes of Yahweh that were very apparent of Him. And so he said, “…for I knew that you are a gracious God and merciful, slow to anger and abounding in steadfast love, and relenting from disaster.” These words clearly showed the huge difference of attitude of Jonah and Yahweh and thus display the reason why Jonah evaded the commission of Yahweh.
From the words of the prophet came the descriptive remarks which are very much characteristic of Yahweh. Thus, in careful study and observation of these attributes, it can be said that Jonah is clearly not buying-in that these truthful characteristics of Yahweh be showered to the city of Nineveh, knowing that it is a Gentile city which Jonah eagerly wants to be punished severely.
The first adjective ascribed to Him is gracious (!WNx;). This word refers to God’s ‘grace’, which in a general sense has aspects of compassion, mercy, or even kindness. The adjective points both to the aesthetic aspects of beauty, and to an attitude of benevolence. [9] Gracious can be used in human level to mean simple kindness, such as that shown to the poor (Prov. 14:31; 19:17; 28:8). When used of God, it refers to his help for those in physical and spiritual trouble (Ps. 6:2; 25:16), and is found in the cries of the lament, “be gracious to me.” (Ps. 4:1; 6:2; 9:13; 25:16).[10]
The prophet’s second description of Yahweh is merciful (~Wxr;). The basic meaning of the root of this word signifies warm compassion, a compassion which goes the second mile, which is ready to forgive sin, to replace the judgment with grace.[11] Indeed, Jonah’s hatred to the Gentile city cannot withstand the merciful heart of Yahweh.
As the prophet continues, he describes Yahweh as ‘~yIP;’a; %r<a,Û (slow to anger). This phrase literally reads “long of nostrils” (cf. Prov. 14:29; 15:18; 16:32), which is an anthropomorphism connoting friendliness and graciousness. It contrasts with “the burning of his nostrils” in 3:9.[12]
As he moves on, he speaks of Yahweh as ds,x,ê-br:w> which means that God is abounding in hesed (ds,x,). This word which occurs 245x in the Old Testament is not sufficiently rendered by the English word “kindness”. According to Glueck, hesed does not refer to a spontaneous, ultimately unmotivated kindness, but to a mode of behavior that arises from a relationship defined by rights and obligations. When hesed is attributed to God, it concerns the realization of the promises inherent in the covenant. [13]
The last description of Yahweh as articulated by Jonah was that he regrets (~xn) evil (h['r'). In all but five occurrences of ~xn the subject is God. The verb occurs in the set formula describing God as gracious and compassionate, slow to anger and abounding in love, and he relents (~xn) from sending calamity (Joel 2:13; Jon. 4:2; cf. 3:9-10)[14] This characterization undercuts its own malicious object as it evokes vocabulary, themes, and deeds already attributed to God. [15]
The prophet is upset with the whole situation. And so he desired his death as found in verse 3 because Yahweh became true of who he is, a compassionate and merciful God. The problem is Jonah forgot that he himself was once a recipient of the mercy of God. This is very ironic because Jonah now desires to die on account of God’s gracious and compassionate nature. [16]What he himself received from God, he wants to withhold to the city of Nineveh in need of it.
And so in verse 4, Yahweh responds to the reaction of the prophet in his first rhetorical question in this chapter, “"Do you do well to be angry?" This is more expressed in the Young’s Literal Translation of the Bible which renders the question, 'Is doing good displeasing to thee?” Yahweh in this instance wants the prophet to look inside of him and see if he has the right to judge his mercy. Reading in line with this verse, it is good to note that Yahweh’s nature of being gracious, merciful (~Wxr;), slow to anger (@a;), abounding in kindness (ds,x,), and regretting (~xn) evil (h['r'), as found in verse 2 is good. However, Jonah instead of answering Yahweh in his question went out of the city and there waited for what would happen to the Gentile city (v.5). Furthermore, God appointed a vine to grow and be as a shade for Jonah (v.6). Just as he provided a fish for him in the sea, so did he provide again for the prophet. The problem with Jonah’s action is that he was happy with his deliverance but is so displeased with the deliverance of the Ninevites. And as the narrative continues, God sent a worm to attack the vine and so it withered leaving Jonah without a shade (v.7). From here, Yahweh turned up the heat which led Jonah to faint and seek for his death the second time (v.8).It is good to be reminded that Yahweh used the vine as an object lesson for Jonah. This began with Yahweh appointing a vine to cover the prophet (v.6) which Jonah enjoyed. The temporal reference that begins the incident relates chiastically to the temporal reference in v.7. God’s appointment of the worm (A) precedes the coming up of the dawn (B); the rising of the sun (B’) precedes God’s appointment of the wind (A’). After all these had happened, Jonah inquires of his death.[17]
Yahweh comes back to the scene to converse with the prophet with a question which is found in verse 9. In this verse Yahweh deals with the action of Jonah. He intervenes verbally through his object lesson for the prophet. He begins his question in line with his question found in verse 4.This has something to do with the rightness of the prophet’s anger. Before it was about his anger over the deliverance of the Gentile city of Nineveh and now his anger is vented toward the destruction of the plant.[18] This question about the right to be angry is central to the whole book, and is crucial to the author’s point in telling the story. What right do we have to demand that God should favor us and not others? [19]However, in this verse as well, Jonah answered back to Yahweh’s question saying, “"It is right for me to be angry, even to death!" (NKJV). His reply to Yahweh is what the latter is expecting of him- that he would claim the right to do what he wants to the vine which is a situation where God is really leading him to understand the object lesson. God now has Jonah where he wants him. Of his own free will Jonah has declared a plant to eminently worthy to live, a thing of great concern to himself. He has expressed outrage that the plant has been annihilated. [20] Yahweh, afterwards, teaches Jonah the lesson he must understand. In verses 10, he points out to the vine as something that grew, covered him and withered without his help. Jonah’s pity on the plant is a resounding echo of God’s pity to the city of Nineveh, a reverberation of the truth that he wants the prophet to learn.
In verse 11, it is good to note the words spoken by Yahweh in response to the words of Jonah in v.10b. Yahweh asked, “Should I not have pity?” (sWxêa' al{å ‘ynIa]w:)). As a synonym of ~xn the verb swx indicates “have pity on”, “have compassion”, or even “regret”. A lexical study and a concordance search of the verb swx result in the meaning “compassionate attitude”. Nonetheless, if one has to apply the various aspects of the verb swx to Yahweh’s concluding words to Jonah, the meaning results in an attitude of Yahweh that is “full of compassion”.[21] The verb translated “pity”has a literal sense as well, “the eye flows on account of”. The picture is a touching one. The Lord sees Nineveh and is moved to tears not only for the people but for the cattle as well.[22] Yahweh’s swx or pity corresponds to hisds,x, that Jonah said he knew about in 4:2. The prophet did not want any of Yahweh’s swx to be expressed to the Gentiles.[23] Yet, Yahweh vindicates his actions through the object lesson. His speech expresses a sheer contrast between the value of the vine and the worth of the Ninevites.
This verse concludes the questions of Yahweh found in this chapter. First, Yahweh describes the city as “great” (lAdG"), and then gives a description of it saying that it has more than 120, 000 people excluding the cattle. As the city is great, so is its sin that it has many people who are entrapped in their sinful lifestyles and don’t know how to get out, who “cannot tell their right hand from their left” (v.11). Jonah just cared about the plant. Shouldn’t God care about the city of Nineveh?[24] Yahweh’s message is encapsulated on the truth that his mercy is not confined to Israel but to whoever he pleases to give it. The narrative ends with God’s question. There is no conclusion by Yahweh and no ending by the narrator. The effect on the reader is that Yahweh’s words continue to resound: he literally has the last word and is the last to present his perspective.[25]In this case, his compassion overflows to the city of Nineveh and no one can deter nor question his mercy to pour out on them.
JONAH CHAPTER FOUR AND ITS RELATIONSHIP TO THE NEW TESTAMENT
The theocentric nature of love in 1 Corinthians 13 is reflected in that much of what Paul says about it was previously affirmed of God in the Old Testament and early Judaism.[26] Looking closely at this chapter, one could not deny the similarities articulated by the Apostle Paul about love and the attributes of Yahweh expressed by Jonah in his prayer in 4:2. 1 Cor. 13:4-6 says, 4Love is patient, love is kind. It does not envy, it does not boast, it is not proud. 5It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. 6 Love does not delight in evil but rejoices with the truth (NIV). It is proper to note therefore the words and phrases used by Jonah in his prayer: God is gracious (!WNx;), merciful (~Wxr;), slow to anger (@a;), abounding in kindness (ds,x,), and regretting (~xn) evil (h['r'). The characteristics of love in 1 Cor. 13:4-6 are the attributes that God would have wanted Jonah to have in dealing with the Ninevites. Although there is not much explicit allusion of this chapter in the New Testament, Jonah’s prayer clearly reflects the God as revealed in the New Testament- a God of grace (Eph.1:7-8); mercy (1 Tim. 1:16); a God who is slow to anger and regretting evil (2 Pet. 3:9); and abounding in kindness (Rom. 2:4).
CONCLUSION
Jonah 4 maintains the merciful attitude of God as found throughout the Scriptures. From the questions he had spoken in this chapter, he wanted Jonah to feel his mercy to the city of Nineveh. Thus, from his responses to the prophet, to the object lesson of the vine, behold, there is no doubt that Yahweh is indeed merciful. This mercy was given to the Gentile city as a precedent of what is to follow in the New Testament times- that the mercy and salvation of Yahweh is not exclusive of the Jews, but the Gentiles as well could be partakers of his mercy and grace. Yahweh’s character was the same as it were in the days of old and was much more evident at the crucifixion of His beloved Son. This took place out of his compassionate and merciful nature apparent in Jonah 4.
Thus, as we continue to live our lives, we then ought to be thankful that Yahweh our God is gracious (!WNx;), merciful (~Wxr;), slow to anger (@a;), abounding in kindness (ds,x,), and regretting (~xn) evil (h['r'). In a nutshell, we must emulate, feel and understand his qualities so as to understand God’s love not just for those who believe in Him but more so, to those who are in need of his compassion and mercy.
[1] All Scripture quotations are taken from the ESV unless otherwise indicated.
[2] Neil M. Alexander, The New Interpreter’s Bible Volume 7, (Nashville: Abingdon Press, 1996), 483.
[3] T. Desmond Alexander, Tyndale Old Testament Commentaries, (Leicester, England: Inter-Varsity Press, 1988), 113.
[4] Billy K. Smith, The New American Commentary, Volume 19b, (Nashville: Broadman and Holman Publishers, 1988), 271.
[5] Douglas Stuart, Word Biblical Commentary, Volume 31, (Waco, Texas: Word Books Publisher, 1987), 443.
[6] Upon the study of this part of the narrative, I came up with this outline to give a greater understanding of the entire chapter.
[7] Douglas Stuart, Word Biblical Commentary, Volume 31, (Waco, Texas: Word Books Publisher, 1987), 502.
[8] Bryan D. Estelle, Salvation Through Judgment and Mercy, The Gospel According to Jonah, (Phillipsburg, New Jersey: P & R Publishing Company, 2005), 124.
[9] Albert Kamp, Inner Worlds A Cognitive Linguistic Approach to the Book of Jonah, (Boston, Massachusetts: Brill Academic Publishers, Inc., 2004), 182.
[10] James Limburg, Interpretation: A Bible Commentary for teaching and Preaching, Hosea-Micah, (Atlanta, Georgia: John Knox Press, 1988), 154.
[11] William A. VanGemeren Gen. ed., New International Dictionary of Old testament Theology and Exegesis Volume 3, (Carlisle, Cumbria: Paternoster Press, 1996), 1094. [12] Leander E. Keck, Senior ed., The New Interpreter’s Bible, Volume 7 (Nashville: Abingdon Press, 1996), 518.
[13] Ernst Jenni, ed., Theological Lexicon of the Old Testament, Volume 2, (Peabody, Massachusetts: Hendrickson Publishers, 1997), 453.
[14] William A. VanGemeren Gen. ed., New International Dictionary of Old testament Theology and Exegesis Volume 3, (Carlisle, Cumbria: Paternoster Press, 1996), 82.
[15] Leander E. Keck, senior ed., The New Interpreter’s Bible, Volume 7 (Nashville: Abingdon Press, 1996), 518.
[16] Bryan D. Estelle, Salvation Through Judgment and Mercy, The Gospel According to Jonah, (Phillipsburg, New Jersey: P & R Publishing Company, 2005), 126.
[17] Leander E. Keck, Senior ed., The New Interpreter’s Bible, Volume 7 (Nashville: Abingdon Press, 1996), 521.
[18] Bryan D. Estelle, Salvation Through Judgment and Mercy, The Gospel According to Jonah, (Phillipsburg, New Jersey: P & R Publishing Company, 2005), 130.
[19] Douglas Stuart, Word Biblical Commentary, Volume 31, (Waco, Texas: Word Books Publisher, 1987), 506.
[20] Douglas Stuart, Word Biblical Commentary, Volume 31, (Waco, Texas: Word Books Publisher, 1987), 506.
[21] Albert Kamp, Inner Worlds A Cognitive Linguistic Approach to the Book of Jonah, (Boston, Massachusetts: Brill Academic Publishers, Inc., 2004), 184.
[22] James Limburg, Interpretation: A Bible Commentary for teaching and Preaching, Hosea-Micah, (Atlanta, Georgia: John Knox Press, 1988), 154.
[23] Lloyd J. Ogilvie, gen. ed., The Communicator’s Commentary (Dallas, Texas: Word Books Publishers, 1990), 430.
24] Bryan D. Estelle, Salvation Through Judgment and Mercy, The Gospel According to Jonah, (Phillipsburg, New Jersey: P & R Publishing Company, 2005), 130.
[25] Albert Kamp, Inner Worlds A Cognitive Linguistic Approach to the Book of Jonah, (Boston, Massachusetts: Brill Academic Publishers, Inc., 2004), 146.
[26] G. K. Beale, gen. ed., Commentary on the New Testament Use of the Old Testament, (Grand Rapids, Michigan: Baker Academic, 2007), 738.
SELECTED BIBILIOGRAPHY
Alexander, Neil M. The New Interpreter’s Bible Volume 7. Nashville: Abingdon Press, 1996.
Alexander, Desmond T. Tyndale Old Testament Commentaries. Leicester, England InterVarsity Press, 1988.
Beale, G. K. gen. ed., Commentary on the New Testament Use of the Old Testament, Grand Rapids, Michigan: Baker Academic, 2007.
Estelle, Bryan D. Salvation Through Judgment and Mercy, The Gospel According to Jonah. Phillipsburg, New Jersey: P & R Publishing Company, 2005.
Jenni, Ernst, ed., Theological Lexicon of the Old Testament, Volume 2, Peabody, Massachusetts: Hendrickson Publishers, 1997.
Kamp Albert. Inner Worlds, A Cognitive Linguistic Approach to the Book of Jonah.
Boston, Massachusetts: Brill Academic Publishers, Inc., 2004.
Keck E. Leander, senior ed., The New Interpreter’s Bible, A Commentary in Twelve Volumes, Volume 7. Nashville: Abingdon Press, 1996.
Limburg James, Interpretation: A Bible Commentary for Teaching and Preaching: Hosea-Micah. Atlanta, Georgia: John Knox Press, 1988.
Ogilvie, Lloyd J. The Communicator’s Commentary. Dallas, Texas: Word Books Publishers, 1990.
Stuart, Douglas. Word Biblical Commentary, Volume 31. Waco, Texas: Word Books Publisher, 1987. Smith, Billy K. The New American Commentary, Volume 19. Nashville: Broadman and Holman Publishers, 1988.
VanGemeren A. William, gen. ed., New International Dictionary of Old Testament
Theology and ExegesisVolume 3, Carlisle, Cumbria: Paternoster Press, 1996.
Alexander, Desmond T. Tyndale Old Testament Commentaries. Leicester, England InterVarsity Press, 1988.
Beale, G. K. gen. ed., Commentary on the New Testament Use of the Old Testament, Grand Rapids, Michigan: Baker Academic, 2007.
Estelle, Bryan D. Salvation Through Judgment and Mercy, The Gospel According to Jonah. Phillipsburg, New Jersey: P & R Publishing Company, 2005.
Jenni, Ernst, ed., Theological Lexicon of the Old Testament, Volume 2, Peabody, Massachusetts: Hendrickson Publishers, 1997.
Kamp Albert. Inner Worlds, A Cognitive Linguistic Approach to the Book of Jonah.
Boston, Massachusetts: Brill Academic Publishers, Inc., 2004.
Keck E. Leander, senior ed., The New Interpreter’s Bible, A Commentary in Twelve Volumes, Volume 7. Nashville: Abingdon Press, 1996.
Limburg James, Interpretation: A Bible Commentary for Teaching and Preaching: Hosea-Micah. Atlanta, Georgia: John Knox Press, 1988.
Ogilvie, Lloyd J. The Communicator’s Commentary. Dallas, Texas: Word Books Publishers, 1990.
Stuart, Douglas. Word Biblical Commentary, Volume 31. Waco, Texas: Word Books Publisher, 1987. Smith, Billy K. The New American Commentary, Volume 19. Nashville: Broadman and Holman Publishers, 1988.
VanGemeren A. William, gen. ed., New International Dictionary of Old Testament
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