2<\/strong>. he prayed<\/em> ] His better mind had not altogether forsaken him. He did not as before flee from the presence of the Lord, but betook himself to Him, even in his irritation and discontent.<\/p>\n I pray thee<\/em> ] A particle of entreaty. In Jon 1:14<\/span> it is translated “we beseech thee.”<\/p>\n I fled before<\/em> ] Lit. I prevented or anticipated to flee<\/strong>. That is, I fled before something could happen<\/em>. LXX. . The ellipsis has been variously supplied. “ ‘I anticipated or prevented (another charge) by escaping’; that is ‘I fled before’ another charge could reach me.” Kalisch. “I anticipated (the danger which threatens me) by fleeing to Tarshish.” Gesenius. “I hastened my flight.” Rosenmller; or, “hasted to flee,” R.V.<\/p>\n for I knew, &c.<\/em> ] In common with all Israelites Jonah knew the character of God to be what he here describes it, from His ancient revelation to Moses (Exo 34:6<\/span>), repeated frequently by prophets and psalmists (Num 14:18<\/span>; Psa 103:8<\/span>; Psa 145:8<\/span>), and renewed in exactly the same terms as here by the prophet Joel (Joe 2:13<\/span>). Knowing that God threatens that He may spare, and warns that He may save, Jonah rightly understood from the first that his mission to Nineveh was a mission of mercy, and therefore he was unwilling to undertake it.<\/p>\n And he prayed unto the Lord – <\/B>Jonah, at least, did not murmur or complain of God. He complained to God of Himself. He expostulates with Him. Shortsighted indeed and too wedded to his own will! Yet his will was the well-being of the people whose prophet God had made him. He tells God, that this it was, which he had all along dreaded. He softens it, as well as he can, by his word, I pray Thee, which expresses deprecation anti-submissiveness. Still he does not hesitate to tell God that this was the cause of his first rebellion! Perilous to the soul, to speak without penitence of former sin; yet it is to God that he speaks and so God, in His wonderful condescension, makes him teach himself.<\/P> I knew that Thou art a gracious God – <\/B>He repeats to God to the letter His own words by Joel Joe 2:13<\/span>. God had so revealed Himself anew to Judah. He had, doubtless, on some repentance which Judah had shown, turned away the evil from them. And now by sending him as a preacher of repentance, He implied that He would do the same to the enemies of his country. God confirms this by the whole sequel. Thenceforth then Israel knew, that to the pagan also God was intensely, infinitely full of gracious and yearning love nay (as the form rather implies. ) mastered (so to speak) by the might and intensity of His gracious love, slow to anger and delaying it, great in loving tenderness, and abounding in it; and that toward them also, when the evil is about to be inflicted, or has been partially or wholly inflicted, He will repent of it and replace it with good, on the first turning of the soul or the nation to God.<\/P> <\/p>\n Jon 4:2<\/span><\/p>\n And he prayed unto the Lord, and said.<\/em><\/p>\n<\/p>\n The secret of Jonah<\/strong><\/p>\n In this verse we have the key to the whole Book of Jonah; the secret, the motive both of his character and of his mission. God had sent the prophet to Nineveh, to threaten the inhabitants of that wicked city with the doom due to their sins. God does not always pay on Saturdays, says an old proverb, but sooner or later He pays every man, and every race, the wages they have earned. When the Ninevites were convinced that pay-day had really come at last, that they were about to receive the wages of their iniquity, they repented and turned every one from his evil way. And when they repented of the evil they had done, God repented of the evil He had said He would do unto them. That is to say, when they were no longer sinners, they were to be no longer treated as sinners. But when, and because, God was no longer angry, Jonah became very angry. That God should turn away from the evil He had threatened against Nineveh was itself an evil, and a great evil, to him,–so unlike may men of God be to the God whom they serve. Jonah was angry, and in his anger he prayed unto the Lord; and in his prayer he let out the secret of his anger, and, indeed, of the whole story. Now, an angry man may certainly do worse than pray. But if his prayer show that he is angry with God, and angry because Gods mercy is wider than his own, can he do much worse than pray such a prayer as that? Jonah was angry not only because Gods mercy was shown to be wider than his own, but because he had always known that it would be. Jonahs reluctance sprang from his fear of Gods mercy, his knowledge of Gods humanity. What he was really afraid of was, that God would be too kind to keep His word. If the Ninevites were forgiven, instead of destroyed, why, then, he, Jonah, would be made to look like a fool–a prophet who could not read the omens, nor forecast the future, nor interpret the Voice that spake within his heart. There is no need, however, to insist that Jonah had no other motive than this. Human nature is so complex that men rarely act from a single motive. His main sin certainly was a want of pity for his fellows, an egotism so profound as to move him, a sinful man, to reproach God for His grace to man. He was angry with God for the very reason which should most of all have induced him to love Him,–because he knew God to be gracious and merciful, slow to anger, and of great kindness. Have we mastered the great lesson of this book? Do we believe that God loves all men, without distinction of race and creed, and willeth not that any should perish, but that all should turn to Him? There are yet many among us who, if they never doubt Gods mercy for themselves, utterly disbelieve that Gods mercy, in any efficient sense, embraces the whole world. They have never thought nobly of God, but have rather conceived of Him as altogether such an one as themselves. No hope, however large, should be unwelcome to a merciful man, who believes in a God more infinitely merciful than himself. Even though he be not able to entertain it, it should not make him angry. We should miss the moral of this story were we to conclude that we are merciful simply because we trust in a larger mercy than some of our neighbours. There is a taint of Jonahs selfish jealousy in us all, of his indifference to the fate of others, so that our comforts, our salvation, our security are assured. The better we are, and the better we know ourselves, the more eager shall we be to modify Jonahs prayer, and to cry,–O Lord, I beseech Thee, make me to know that Thou art a gracious God, and full of compassion, slow to anger, and plenteous in mercy, and repentest Thee of the evil. (Samuel Cox, D. D.<\/em>)<\/p>\n Verse 2<\/span>. I know that thou<\/B><\/I> art <\/B>a gracious God<\/B><\/I>] See Clarke on Ex 34:6<\/span>.<\/P> <\/p>\n And he prayed; <\/B>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. <\/P> And said; <\/B>either spake it out in words, or else thus reasoned within himself, and now leaves it recorded what were his words, or his thoughts. <\/P> I pray thee, O Lord:<\/B> this begins his complaint, or quarrel against the Lord. <\/P> Was not this my saying?<\/B> 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? <\/P> In my country; <\/B>either in Canaan, or Galilee, or in Gath-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. <\/P> Therefore I fled; <\/B>there was reason for what I did when I declined the message, and fled away from thy presence: he seems to justify that flight which God condemned in him by a miraculous punishment inflicted on him, <\/P> Unto Tarshis:<\/B> see Jon 1:3<\/span>. <\/P> For I knew; <\/B>he might know it by Gods dealings with so exorbitantly passionate a man as Jonah himself was, but he knew it from Gods account of himself, Exo 34:6<\/span>,7<\/span>, and many other places of the Scripture. <\/P> That thou art a gracious God, <\/B>who hath bowels of compassion, a heart that is a fountain of tender mercy. <\/P> And merciful; <\/B>readily expressing his compassions toward sinners that need and sue for mercy. <\/P> Slow to anger; <\/B>who dost wait long for the sinners return, and dost not hasten thy executions. <\/P> And of great kindness; <\/B>and when provoked thou art yet of an infinite goodness lenity, and kindness, and forgivest the sinner that repenteth. <\/P> And repentest thee of the evil:<\/B> see Amo 3:9<\/span>,10<\/span>. <\/P> <\/p>\n 2. my saying<\/B>my thought, orfeeling. <\/P> fled before<\/B>Ianticipated by fleeing,<\/I> the disappointment of my design throughThy long-suffering mercy. <\/P> gracious . . . and merciful,<\/B>c.Jonah here has before his mind Ex34:6<\/span> as Joel (Joe 2:13<\/span>) inhis turn quotes from Jonah.<\/P><\/p>\n And he prayed unto the Lord<\/strong>,…. But in a very different manner from his praying in the fish’s belly: this was a very disorderly prayer, put up in the hurry of his spirit, and in the heat of passion: prayer should be fervent indeed, but not like that of a man in a fever; there should be a warmth and ardour of affection in it, but it should be without wrath, as well as without doubting: this is called a prayer, because Jonah thought it to be so, and put it up to the Lord as one. It begins in the form of a prayer; and it ends with a petition, though an unlawful one; and has nothing of true and right prayer in it; no celebration of the divine Being, and his perfections; no confession of sin, ore petition for any blessing of providence or grace; but mere wrangling, contending, and quarrelling with God:<\/p>\n and said, I pray thee, O Lord, [was] not this my saying, when I was yet in my country<\/strong>? in Judea, or in Galilee, at Gathhepher; was not this what I thought and said within myself, and to thee, that this would be the issue and consequence of going to the Ninevites; they would repent of their sins, and thou wouldst forgive them; and so thou wouldst be reckoned a liar, and I a false prophet? and now things are come to pass just as I thought and said they would: and thus he suggests that he had a greater or better foresight of things than God himself; and that it would have been better if his saying had been attended unto, and not the order of him to Nineveh; how audacious and insolent was this!<\/p>\n therefore I fled before unto Tarshish<\/strong>; before he could have a second order to Nineveh: here he justifies his flight to Tarshish, as if he had good reason for it; and that it would have been better if he had not been stopped in his flight, and had gone to Tarshish, and not have gone to Nineveh. This is amazing, after such severe corrections for his flight, and after such success at Nineveh:<\/p>\n for I know that thou [art] a gracious God, and merciful, slow to anger<\/strong>,<\/p>\n and of great kindness, and repentest thee of the evil<\/strong>; this he knew from his own experience, for which he had reason to be thankful, and from the proclamation of God, in Ex 34:6<\/span>; which be seems to have respect unto; and a glorious one it is, though Jonah seems to twit and upbraid the Lord with his grace and mercy to men, as if it was a weakness and infirmity in him, whereas it is his highest glory,<\/p>\n Ex 33:18<\/span>; he seems to speak of him, and represent him, as if he was all mercy, and nothing else; which is a wrong representation of him; for he is righteous as well as merciful; and in the same place where he proclaims himself to be so, he declares that he will “by no means clear the guilty”, Ex 34:7<\/span>: but here we see that good men, and prophets, and ministers of the word, are men of like passions with others, and some of greater passions; and here we have an instance of the prevailing corruptions of good men, and how they break out again, even after they have been scourged for them; for afflictions, though they are corrections for sin, and do restrain it, and humble for it, and both purge and prevent it, yet do not wholly remove it.<\/p>\n 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. <\/p>\n 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. <\/p>\n 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. <\/p>\n 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. <\/p>\n 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. <\/p>\n 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 Exo 33:1<\/span>, 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. <\/p>\n 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.” <\/p>\n 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. <\/p>\n 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. <\/p>\n 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 <\/p>\n 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. <\/p>\n 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. <\/p>\n 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. (53) It now follows — <\/p>\n (53) Added here shall be Marckius’ excellent explanation of this passate, as given in Joe 2:13<\/span>. 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 Mat 6:34<\/span>, à se immittendum aut immissum homini, ad hujus resipiscentiam facilé arcens vel auferens, adeoque placabilis, juxta propositum suum immutabile et promissa generalia, Jer 18:7<\/span>, 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, Gen 6:6<\/span>; Exo 32:14<\/span>; 1Sa 15:11<\/span> etc.; alias respectu decreti longissimi ab eo arcenda, Num 23:19<\/span>; 1Sa 15:29<\/span>; 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. <\/p>\n ‘And he prayed to YHWH, and said, “I pray you, O YHWH, was not this what I said when I was yet in my own country? Therefore I rushed to flee to Tarshish, for I knew that you are a gracious God, and merciful, slow to anger, and abundant in lovingkindness, and repent yourself of the evil. Therefore now, O YHWH, take, I beg you, my life from me, for it is better for me to die than to live.”<\/p>\n So in his anger Jonah prayed that YHWH would take his life from him because he felt it better to die than to live. That may have been because he felt that he had been discredited as a prophet, or because he could not bear to think of Assyrians as having been forgiven. What is certain is that it was because he regretted having been involved in what had happened. And he pointed out that the reason why he had been in such a hurry to flee to Tarshish was because, being aware of YHWH’s propensity for mercy, he had wanted to avoid having anything to do with YHWH’s plans.<\/p>\n We should note the reason that Jonah gives for his anger. It was because he had known that if he preached in Nineveh and declared their destruction within forty days, God, with His soft heart, would inevitably spare them thus making a fool of Jonah. And he said that he knew this because God was gracious and merciful slow to anger and abundant in lovingkindness, and so much so that if the Ninevites repented He would change His attitude towards them and be gracious to them.<\/p>\n This then was Jonah’s picture of what YHWH basically was, and is one of the points being underlined in the prophecy. That YHWH is merciful to all who call on Him in repentance and faith.<\/p>\n DISCOURSE: 1202 Jon 4:2<\/span>. I knew that thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil<\/em>.<\/p>\n IN the parable of the Prodigal Son, we read of as hateful a character as can well be imagined: it is that of the elder brother, who, instead of uniting with his family in rejoicing over the recovery of the younger brother from his evil ways, took occasion, from his fathers parental tenderness, to reproach him for partiality and unkindness; since, having never rewarded his<\/em> obedience with so much as a kid, he had killed for his prodigal and licentious brother the fatted calf [Note: Luk 15:29-30<\/span>.];. But a far worse character is portrayed in the history before us. Indeed, it is scarcely credible, that any person of common humanity, and still less that a good man, should be capable of acting as Jonah did; even reproaching God to his face for the exercise of his mercy towards a repenting people, and making his very anticipation of that mercy a ground and an excuse for his own wilful disobedience. But, beyond all doubt, the history of Jonah records a literal fact, without any exaggeration or poetical embellishment: he did, as he informs us, know God to be a merciful God; and he did make that very mercy a ground of wrathful indignation, and of acrimonious complaint.<\/p>\n The acknowledgment here made, will lead me to set before you the mercy of God,<\/p>\n I.<\/p>\n As delineated by Jonah<\/p>\n Jonah knew<\/em> God to be a merciful God. He knew it,<\/p>\n 1.<\/p>\n From the description which God himself had given of his own character<\/p>\n [In answer to the prayer of Moses, God had made his glory to pass before him; and had proclaimed his name, as The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression, and sin, and that will by no means clear the guilty [Note: Exo 34:6-7<\/span>.];. Here, for one single expression relating to his justice, there is a vast accumulation of rich and diversified terms to convey to our minds a just idea of his mercy; all shewing, that judgment is a strange act, to which he is utterly averse; but that mercy is the attribute, in the exercise of which is all his delight [Note: Isa 28:21<\/span>. <\/span>Mic 7:18<\/span>.];.]<\/p>\n 2.<\/p>\n From the marvellous display which had been made of it, throughout the whole of his dealings with his people in all ages<\/p>\n [Scarcely had the people been brought out of Egypt, before they made a golden calf, and worshipped it as the author of their deliverance. This greatly incensed God; and determined him to cut them off, and to raise up to himself another people from his servant Moses: but, at the intercession of Moses, he forgave them, and repented of the evil which he had thought to do unto them [Note: Exo 32:9-14<\/span>.];. So, throughout all their stay in the wilderness, and in all their rebellions after their establishment in Canaan, he manifested the same compassion towards them; as David informs us: Many times did he deliver them: but they provoked him with their counsels, and were brought low for their iniquity. Nevertheless, he regarded their affliction when he heard their cry: and he remembered for them his covenant, and repented according to the multitude of his tender mercies<\/em> [Note: Psa 106:43-45<\/span>.];<\/p>\n Well, therefore, might Jonah say, He knew<\/em> God to be a merciful God; the very existence of his nation, after such long-continued and aggravated offences, being an ample proof of it.]<\/p>\n But my chief object is, to open to you the mercy of God,<\/p>\n II.<\/p>\n As illustrated in the history before us<\/p>\n View it,<\/p>\n 1.<\/p>\n In the preservation of Jonah himself<\/p>\n [God commanded Jonah to go to Nineveh, and to proclaim to them his determination to destroy the inhabitants thereof for their iniquities; and to inform them, at the same time, that the judgment should be executed within the short space of forty days. Jonah, averse to execute the commission, fled from the presence of the Lord, and took ship, in order to go to Tarshish [Note: Jon 1:3<\/span>.];. Commentators have invented I know not how many apologies for Jonah: for instance, that he was actuated by a jealousy for the honour of his own nation: for Nineveh, being a city of Gentiles, he thought that the going to prophesy to them would be to transfer to them an honour due to Israel alone. Others suppose that he was impelled rather by fear; since, to deliver so awful a prophecy, could not but involve him in great danger. But the real ground of his disobedience was, that which he himself acknowledges: He knew God to be a merciful God: and he was afraid that the people would repent; and that God, on account of their repentance, would forbear to execute his threatened judgment upon them: and that thus he himself would, eventually, be made to appear a false prophet<\/em> [Note: ver. 2.];.<\/p>\n Whilst he was going to Tarshish, he was overtaken with a storm, which reduced the ship to such extreme danger, that all the mariners betook themselves to prayer, as their only refuge. The thought occurring to their minds, that possibly the storm might have been sent as a punishment of some great offence, they drew lots, in order that they might find out the offender: and the lot falling upon Jonah, he confessed his sin, and counselled them to cast him overboard, as the only means of pacifying the offended Deity, and of saving their own lives. Thus did judgment overtake Jonah, precisely as it had overtaken Achan in the camp of Joshua: and, like Achan, he might well have been summoned into the presence of his God. But, lo! God had prepared a great fish to swallow him up, not for his destruction, but preservation: for he preserved him alive three days and three nights in the fishs belly; and caused the fish to carry him to the shore nearest to Nineveh, and to cast him on shore without any injury to his body; yea, and with unspeakable benefit accruing to his soul: nay, more; his offended God not only spared him thus, but made him in this way one of the most eminent types of Christ that ever existed in the world. 2.<\/p>\n In the sparing of the whole city of Nineveh<\/p>\n [The inhabitants of that immense city, the capital of the Assyrian empire, had filled up the measure of their iniquities [Note: Jon 1:2<\/span>.]. But, on the very first announcement of the impending judgments, they fasted and mourned, and cried mightily to God for mercy [Note: Jon 3:4-8<\/span>.].they had heard from Jonah nothing but the simple declaration, that in forty days the whole city should be overthrown. No hope of pardon had been held out to them; no idea had been suggested, that penitence, however deep or universal, would be of any avail: but they said, Who can tell if God will turn and repent, and turn away from his fierce anger, that we perish not [Note: Jon 3:9<\/span>.]? And upon this mere presumption they ventured to cry for mercy. And, behold, how graciously God listened to their prayers! No sooner did he see them turning from their evil ways, than he repented of the evil that he said he would do unto them; and he did it not [Note: Jon 3:10<\/span>.]. This was the very issue that Jonah had anticipated. And what an encouragement does it afford to every living man, to humble himself for his iniquities, and to implore mercy at the hands of this gracious God!<\/p>\n But that to which I desire chiefly to direct your attention, is Gods mercy,]<\/p>\n 3.<\/p>\n In the enduring with such inconceivable forbearance the expostulations and remonstrances of this impious man<\/p>\n [This act of mercy towards Nineveh, so far from exciting joy and gratitude in the bosom of Jonah, filled him only with wrath; yea, with such ungovernable wrath, that he broke forth into reproaches against God himself, on account of it. Whilst he was in the whales belly, he had repented; but now all his repentance had vanished, and he even vindicated before God the rebellion of which he had been guilty: and pleaded his anticipation of this very event, as a justification of it: I pray thee, Lord, was not this my saying, when I was yet in my country? Therefore I fled before unto Tarshish<\/em>. He even went further, and prayed to God to take away his life; for that, since he must appear to that people as a false prophet, it were better for him to die than to live [Note: ver. 3.]. How astonishing was it, that God did not strike him dead upon the spot! All the mercy that had been vouchsafed to himself, Jonah had quite forgotten. It was nothing now<\/em> that he had been preserved alive in the belly of the whale, and been cast uninjured upon the dry land: no, his honour was assailed; and every consideration of gratitude for his own mercies, and of compassion for above a million of souls that had been spared, was swallowed up in the apprehension that he should suffer in his credit, by reason of the revocation of Gods threatened judgments. And behold how God deals with this daring transgressor! He calmly asks him, Dost thou well to be angry [Note: ver. 4.]? And when the sullen rebel goes out of the city, and sits down in earnest hope that he shall see the whole city destroyed, God takes yet further means to convince him that his anger was unreasonable, and his complaint unmerited. Truly, Jonah, thou hast given occasion for such a display of Gods mercy as thou thyself couldst not previously have conceived to be within the reach of possibility, or to be consistent with the other perfections of the Deity!]<\/p>\n O, Brethren, let us see in this history, What monuments of mercy we ourselves are<\/p>\n [Who amongst us has not rebelled against the commands of God; and betaken himself to any place, any company, any employment, rather than fulfil the duties to which he was averse? Who amongst us has not betrayed a sad indifference to the welfare of his fellow-creatures; seeking his own ease, his own interest, his own honour, when he should have been labouring rather for the salvation of those to whom he might have gained access for their good? And who has not grievously overlooked, or with base ingratitude forgotten, the deliverances that have been vouchsafed to him, even from diseases or accidents that have been fatal to others, and that might have had a fatal issue with him also? Aye, who has not been unmindful even of that wonderful redemption which God has vouchsafed to us, through the death and resurrection<\/em> of his only dear Son? I may add, too, who amongst us, when crossed in any particular object that has affected his interest, and especially his honour, has not been so vexed, as to murmur, if not directly<\/em> against God, yet indirectly<\/em>, being irritated against those who were the means and instruments which he employed in the dispensation that we complained of? Possibly, under some grievous trial, where our pride has been wounded, we have even wished ourselves dead, when, alas! we were far from being in a state to appear before God. Yet, notwithstanding all our provocations, here we are still on mercys ground, when we might well have been made monuments of Gods righteous displeasure! Truly, then, we may say to God, I know<\/em> that thou art a gracious God, and merciful; yea, I am myself a living witness<\/em> that thou art slow to anger, and repentest thee of the evil. Yes, my dear brethren, flagrant beyond conception as was the impiety of Jonah, we, methinks, are not the persons to throw a stone at him; every one of us having indulged too much of the same spirit as he, and trodden too much in his steps. We should rather take occasion, from what we have seen in him, to humble ourselves before God; and, from the mercies vouchsafed to him, to adore our God for the mercies vouchsafed unto ourselves.]<\/p>\n 2.<\/p>\n What encouragement we have to return unto our God<\/p>\n [If there were a mere peradventure only that we might obtain mercy from God, that<\/em> alone were a sufficient encouragement to humble ourselves before God. So the Prophet Joel, using the very words of my text<\/em>, informs us [Note: Joe 2:12-14<\/span>. Cite the words.]. Are there, then, amongst us those who are altogether ignorant of God, like the devoted Ninevites? I say, Humble yourselves before God, and you shall find mercy at his hands, especially if you seek it in the name of his only dear Son Jesus Christ Or is there any professor of godliness, who, like the Prophet Jonah, has given way to sin, and grievously dishonoured his holy profession? To such an one would I say, Abase yourself before God in dust and ashes. We are not, indeed, told that Jonah repented, and was forgiven; but we have reason to hope that this was the case, from his being called the servant of God [Note: 2Ki 14:25<\/span>.]: and if he<\/em> was forgiven, who has any reason to despair? Me-thinks I see one even in as vile a spirit as he; and yet I hear God addressing him in these tender terms: How shall I give thee up, Ephraim? how shall I deliver thee up, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? Mine heart is turned within me: my repentings are kindled together: I will not execute upon thee the fierceness of mine anger [Note: Hos 11:8-9<\/span>.]. Indeed, indeed, Brethren, it will be your own fault, if any of you perish. God willeth not the death of any sinner; but that he turn from his wickedness and live. I beseech you all, therefore, whatever guilt you may have contracted, never to flee from<\/em> God in despondency, but to go to<\/em> him, in an assured hope that he is still as gracious as ever; and that, how abundant soever have been his mercies in the days of old, they shall be renewed to you the very instant that you cry to him in the name of Jesus, who was delivered unto death for your offences, and rose again for your justification.]<\/p>\n<\/p>\n Is this Jonah, who offered such a lovely prayer but a little before? Can it be, the same man? Alas! Reader! what is Jonah, what is any man, if for a moment left without the influences of grace?<\/p>\n Jon 4:2 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.<\/p>\n Ver. 2. And he prayed unto the Lord<\/strong> ] i.e.<\/em> He thought to have done so, but by the deceitfulness of his own heart he quarrelled with God, and instead of wrestling with him, as Jacob, he wrangled with him. The words seem to be rather a brawl than a prayer, which should ever proceed from a sedate and settled 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 a heart of mercy to men, but that millions of people must perish rather than he be held a false prophet? Say there were something in it of zeal for God’s 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 God’s people, who had then no greater enemy to fear than 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 upbraiding him with that which is his greatest glory, Exo 33:18-19<\/span> ; Exo 34:6-7<\/span> . The truth is, nothing makes a man eccentric in his motions so much as headstrong passions and private respects. He that brings these into God’s presence shall do him but little good service. The soul is then only 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, Job 6:8-9<\/span> . See also Jer 20:7-8<\/span> . <\/p>\n <\/p>\n I pray thee, O Lord, was not this my saying, &c.<\/strong> ] That is, my thought: for whether he worded it thus with God till now it appeareth not; but God heareth the language of men’s hearts, and their silence to him is a speaking evidence. <\/p>\n <\/p>\n When I was yet in my country?<\/strong> ] 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 believed they his words; they sang his praise. They soon forgot his works; they waited not for his counsel.” Psa 106:12-13 Jonah did not surely wait for God’s counsel, but anticipated it. ldcirco anteverti,<\/em> saith he in the next words (therefore I fled before), and thought he had said well, spoke very good reasoning. 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 sense in sinning. Dogs in a chase bark at their own masters; so do people in their passions let fly at their best friends. “They set their mouth against the heavens, and their tongue walketh through the earth,” Psa 73:9<\/span> . Jonah in his heat here justifieth his former flight, which he had so sorely smarted for, et quasi quidam Aristarchus,<\/em> he taketh upon him to censure God for his superabundant goodness, which is above all praise. <\/p>\n <\/p>\n For I knew that thou art a gracious God, and merciful, &c.<\/strong> ] This he knew to be God’s name, Exo 34:6-7<\/span> , but withal he should have remembered what was the last letter in that name, viz. that he will by no means clear the guilty. See Nah 1:2<\/span> ; Nah 1:8<\/span> . The same fire hath burning heat and cheerful light. Gracious is the Lord, but yet righteous, saith David, Psa 116:5<\/span> , 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 peevishness. But “mercy rejoiceth against judgment,” Jas 2:13<\/span> , and runneth as a spring, without ceasing. It is not like those pools about Jerusalem that might be dried up with the tramplings of horse and horsemen. “The grace of God was exceeding abundant,” 1Ti 1:14<\/span> . It hath abounded to flowing over ( ) as the sea doth above the largest rocks. See this in the present instance. Jonah addeth sin to sin, and doth enough to undo himself for ever: so that a man would wonder how God could forbear killing him, as he had like to have done Moses when he met him in the inn. But he is God, and not man; he contents himself to admonish Jonah for his fault, as a friend and familiar, velut cum eo colludens,<\/em> jesting with him, as it were, and, by an outward sign, showing him how grievously he had offended. Concerning these attributes of God here recited, See Trapp on “<\/em> Joe 2:13 “<\/em> and say, with Austin, Laudent alii pietatem: Dei ego misericordiam.<\/em> 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 cloak of his rebellion, lest abused mercy turn into fury.<\/p>\n the LORD. Hebrew. Jehovah. App-4. <\/p>\n Therefore I fled = hasted to flee. The reason follows, as explained in note on Jon 4:1. <\/p>\n I knew. This was well known, from Jehovah’s revelation of Himself. Jonah knew, and referred to the Pentateuch (Exo 34:6. Num 14:18, Num 14:19). David knew (Psa 86:5). Hosea knew (Hos 11:8, Hos 11:9). Joel knew (Joe 2:13). Micah knew (Mic 7:18). Jonah’s knowledge explains his flight (Jon 1:3). No one could tall us this but himself. GOD. Hebrew El. App-4.<\/p>\n evil. Hebrew. ra’a. App-44.<\/p>\n he prayed: 1Ki 19:4, Jer 20:7 <\/p>\n I fled: Jon 1:3, Luk 10:29 <\/p>\n thou art: Exo 34:6, Exo 34:7, Num 14:18, Num 14:19, Psa 78:38, Psa 86:5, Psa 86:15, Psa 145:8, Hos 11:8, Hos 11:9, Joe 2:13, Joe 2:14, Mic 7:18 <\/p>\n and of: Jon 3:10, Exo 32:14, Psa 90:13, Jer 18:8, Amo 7:3, Amo 7:6 <\/p>\n Reciprocal: Deu 4:31 – the Lord Deu 18:22 – if the thing 1Sa 15:11 – repenteth me 2Sa 24:14 – for his 1Ch 21:13 – great 1Ch 21:15 – repented him 2Ch 30:9 – the Lord Psa 103:8 – slow Psa 135:14 – he will repent Jer 20:16 – repented Jer 26:3 – so Jer 26:13 – repent Jer 42:10 – for I Dan 9:9 – To the Lord Nah 1:3 – slow Rom 2:4 – forbearance Eph 1:7 – the forgiveness Eph 2:4 – who Jam 5:11 – the Lord is 1Pe 1:3 – which<\/p>\n Jon 4:2. We do not know to whom Jonah addressed this saying, for it is not recorded elsewhere. It really means that he thought the Lord would be too merciful to bring such a severe correction upon the city when it came io the actual test. Perhaps we should not conclude that he was angry at any particular person, but was displeased in a general way with the whole situation.<\/p>\n 4:2 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 {b} 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.<\/p>\n (b) Read Jon 1:3 .<\/p>\n To his credit Jonah told God why he was angry (cf. Jon 2:1; Job). Many believers try to hide their true feelings from God when they think God will not approve of those feelings. Even though the prophet had been rebellious he had a deep and intimate relationship with God.<\/p>\n Contrast this prayer with the one in chapter 2. This one is negative and defensive; the former one is positive and praiseful. This one focuses on Jonah, but the former one on God. This one contains no fewer than nine references to "I" or "my" in the Hebrew.<\/p>\n "The heart of every problem is the problem of the heart, and that’s where Jonah’s problems were to be found." [Note: Wiersbe, p. 385.] <\/span><\/p>\n Jonah’s motive in fleeing to Tarshish now becomes known. He was afraid that the Ninevites would repent and that God would be merciful to this ancient enemy of God’s people. By opposing the Israelites her enemies were also opposing Yahweh. This is why a godly man such as Jonah hated the Assyrians so much and why the psalmists spoke so strongly against Israel’s enemies.<\/p>\n "Some dismiss biblical references to God ’relenting’ from judgment as anthropomorphic, arguing that an unchangeable God would never change his mind once he has announced his intentions. But both Jon 4:2 and Joe 2:13 list God’s capacity to ’change his mind’ as one of his fundamental attributes, one that derives from his compassion and demonstrates his love." [Note: Chisholm, Handbook of . . ., p. 414.] <\/span><\/p>\n Jonah’s description of God goes back to Exo 34:6-7, a very ancient expression of God’s character (cf. Num 14:18; Neh 9:17; Psa 86:15; Psa 103:8; Psa 145:8; Joe 2:13; Nah 1:3). "Gracious" (from the Heb. hen<\/span>, grace) expresses God’s attitude toward those who have no claim on Him because they are outside any covenant relationship with Him. [Note: Ellison, "Jonah," p. 385.] <\/span> Compassion, one of the themes of this story, is a trait that Jonah recognized in God but did not share with Him as he should have. Lovingkindness (Heb. hesed<\/span>) refers to God’s loyal love to those who are in covenant relationship with Him. The prophet was criticizing God for good qualities that he recognized in God. He wished God were not so good.<\/p>\n "It was not simply the case that Jonah could not bring himself to appreciate Nineveh. Rather, to a shocking extent, he could not stand God!" [Note: Stuart, p. 503.] <\/span><\/p>\n "Jonah sees the deferment of judgment on Nineveh as a weakness on God’s part and disapproves strongly of sharing the Lord’s compassion with the unlovely." [Note: Baldwin, pp. 584-85.] <\/span><\/p>\n Even the best of people, people such as Jonah, wish calamity on the wicked, but God does not (cf. 2Pe 3:9).<\/p>\n 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. … Continue reading “Exegetical and Hermeneutical Commentary of Jonah 4:2”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22581","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22581","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22581"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22581\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22581"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22581"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22581"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
THE MERCY OF GOD<\/strong><\/p>\n
Now, if Jonah knew before<\/em> that God was merciful, how fully must he have known it now<\/em>! Here was a mercy so extraordinary in its kind, so blessed in its results, and so marvellous, as being vouchsafed to him in the midst of his most impious rebellion, that it may well be adduced as one of the most astonishing displays of mercy that have ever been vouchsafed to man from the foundation of the world.]<\/p>\n
1.<\/p>\n
<\/strong><\/p>\nFuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"