Faith and Knowledge

Hebrew Exegesis  / [Exegetical paper] Jonah 4:1-11



1. Translation

1 But it became evil to Jonah a great evil and it became anger to him.

2 And he prayed to the LORD and he said, “O LORD, is this not my word during my being upon my ground upon thus I came to flee to Tarshish because I knew that you are a God of graciousness and compassionate, long to anger and much loyal-love and regret upon evil.

3 And now O LORD, please take my life from me because good (better for me) to die from life. (than to live)

4 And the LORD said, “What good it is anger to you?”

5 And Jonah went out from the city and he sat down from east to the city and he made to him there a booth and he sat underneath the shadow upon which he saw what it would happen on the city.

6 And the LORD God appointed (determined, prepared) a plant and it went up above Jonah to become a shadow upon his head to deliver him from harm of him and he rejoiced Jonah upon the plant a great joy.

7 And God appointed a worm in the going up to the following day and it struck the plant and it withered.

8 And the sun came to pass it rose and God appointed a wind east scorching. It struck the sun upon the head of Jonah and he covered himself and he asked his life to the death and he said, “Good I die from I live.”

9 And God said to Jonah, “What good is anger to you upon the plant?” And he said, “Good anger to me unto death.”

10 And the LORD said, “You trouble upon the plant that no           that you not labor upon it and not cause it to grow which child of the night it is and child of the night perished.

11 And I not pity upon Nineveh the city the great one that exist in her from 120,000 men that not know their right hand from their left hand and many animals?



2. Introduction

Many people were attracted to the miracle story of Jonah. And some people dealing with the Jonah’s story as an actual history than would be understood as a literary work. Also some people used this Book as a sermon on missions. And in the case of South Korea Jonah’s mission have been applied to Japan. In addition, and many people thought that the Book showing the internal situations and complications of the minster and the missionary. Is it right?

So I want to know the truth about this Book. What is the main thesis or message? What is the author’s intention for the audience? And what is the value of this book for this era? Therefore, I want to explain the value of the Book of Jonah through the interpretation of chapter 4.

Jonah the prophet held conflict with God from the beginning to the end. This tension continued between God and Jonah. I have this kind of tension like Jonah. Every day I have to choose some decisions between obedience and disobedience. Book of Jonah continuously shows that Jonah’s disobedience and God’s ceaseless persuasion.  We are living such a life too. There are confliction of theology between Jonah and God. And Jonah's pride and the love of God conflicted with each other. Jonah's view of history and worldview, mercy and love are different. I want to show you the sovereignty of God and His salvation and judgment through Jonah chapter 4.

“The theme of God’s universal sovereignty over man and creation is maintained throughout the book. In the New Testament, Jonah’s theme of God’s mercy on the nations is used by Jesus as a rebuke to unrepentant Israel.” (Matt. 12:38–41; Luke 11:29–32) [1]



3. Analysis

Chapter 4 shows that Jonah’s displeasure, and God’s correction.



Structure and Chiasm: [2]

A. Jonah displeased with THE LORD’s actions (v. 1)

B. Jonah addresses THE LORD’s compassion for Nineveh (v. 2)

C. Jonah request death (v. 3)

D. THE LORD questions Jonah’s anger (v. 4)

E. Jonah under a shelter and watches the city (v. 5)

F . God provides a plant (v. 6)

F’. God removes the plant (v. 7)

E’. Jonah without a shelter and wishes for death (v. 8)

D’. THE LORD questions Jonah’s anger (v. 9a)

C’. Jonah wishes for death (v. 9b)

B’. THE LORD addresses Jonah’s compassion for a simple plant (v. 10)

A’. THE LORD justifies His actions (v. 11)



Ver. 1 But it became evil to Jonah a great evil and it became anger to him.

The Hebrew words particularly vivid. “Jonah’s emotion is expressed in the strongest language possible: his greatest fear was that the Lord would bestow forgiveness on Israel’s most hated enemy.” Anger appears prominently in Chapter 4, it is the reaction of Jonah. His narrow-minded nationalism and hostility against Assyria related with his anger. Such feelings seriously appear in Chapter 4. He use the word חָרָה and רעע, these words show that he was furious at God’s determination.

Angry has the literal meaning ‘hot’ with grief or vexation, rather than anger. [3] The intensity of his anger is indicated by the repeated ‘displeased’ in Hebrew (literally, ‘And Jonah was displeased (evil ; רעע) with a great displeasure (evil ; רָעָה) …..’) and also by the word ‘angry’ which literally means “burned up” (cf. Gen. 44:18, ‘Then Judah approached him, and said, "Oh my lord….. and do not be angry (יחר) with your servant; for you are equal to Pharaoh.). [4] In Genesis 44, at that time it was very serious situation, Judah said to Joseph (He didn’t know who he is yet.), he took very seriously their problem. And he used this word חָרָה, because he knew the situation was bad and he naturally expects and imagine that how the Egyptian ruler angry with them.

And many versions of Jonah 4:1, they were interpreted harshly tones.



ESV  Jonah 4:1 But it displeased Jonah exceedingly, and he was angry.

KJV  Jonah 4:1 But it displeased Jonah exceedingly, and he was very angry.

NAS  Jonah 4:1 But it greatly displeased Jonah, and he became angry.

NIV  Jonah 4:1 But Jonah was greatly displeased and became angry.



Here is a play on words here with the root רעע. In this verse 1, both the verbal root רעע ‘to be evil/wrong’ and the nominal/adjectival root רעה ‘evil/wrong,’ in paronomasia, the clause thus expressing Jonah’s dissatisfaction about as strongly as would be possible to say it in Hebrew. [5]

It can refer to wickedness or to disaster, trouble, or misery. The evil that was characteristic of the people of Nineveh here described the prophet of God. [6]



Jonah 4:1 καὶ ἐλυπήθη Ιωνας λύπην μεγάλην καὶ συνεχύθη

In the LXX used the word ‘λυπέω’, it has the meaning grieve and pain. And about the word ‘angry’, it used συγχέω, it has the menaing confuse, confound, trouble, stir up.



Ver. 2 And he prayed to the LORD and he said, “O LORD, is this not my word during my being upon my ground upon thus I came to flee to Tarshish because I knew that you are a God of graciousness and compassionate, long to anger and much loyal-love and regret upon evil.

There is a very interesting fact, Jonah quoted that Exodus 34:6. ‘Then the LORD passed by in front of him and proclaimed, "The LORD, the LORD God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth” He didn’t fully aware of the importance of the fact, and he failed to understand what God really wants to do for us. He already knew that God is ‘Slow to anger’, but he could not accept it. His attitude reveals that human nature, ‘the depths of the depravity of the human heart’.

In this verse about the word ‘anger’, it uses the word אַף (LXX μακροθύμως, it means that ‘patiently’). And this hebrew word means that ‘a masculine noun meaning nose, nostril, and anger.’ And this word may refer to the whole face, especially nose. "To have length of nose is to be slow to wrath; to have shortness of nose is to be quick tempered. This Hebrew term is often intensified by being paired with another word for anger or by associating it with various words for burning (Num. 22:27; Deut. 9:19; Jer. 4:8; 7:20). Human anger is almost always viewed negatively with only a few possible exceptions (Ex. 32:19; 1 Sam. 11:6; Prov. 27:4). The anger of the Lord is a frequent topic in the Old Testament. The Old Testament describes how God is reluctant to exercise His anger and how fierce His anger is (Ex. 4:14; 34:6; Ps. 30:5[6]; 78:38; Jer. 51:45)." [7]

I think it is very important point and it is very interesting to me. God’s anger is reluctantly to excercise Nineveh, because God wants to take great care of his creature, espeically human being. But ‘Jonah complaining at God’s goodness!’ (WBC) But Paut said that "For even though they knew God, they did not honor Him as God or give thanks, but they became futile in their speculations, and their foolish heart was darkened. Professing to be wise, they became fools," (Romans 1:21-22)

I have been thought about that God’s goodness in comparison with the human stupidity and the seriousness of the depravity. God created the creatures of his hand, and we should know how He loves us. At the same time we have to recognize that the wrath of God and the judgment. God is the ‘slow to anger’, but we have to fear of his anger, and do not forget it. Although, no matter how difficult God’s command, we should obey the Word of God.

"I was afraid of you, because you are a hard man. You take out what you did not put in and reap what you did not sow." (Luke 19:21) Matthew Henry said that "The servant that said, I knew thee to be a hard man, said that which was false, and yet, had it been true, it was not the proper matter of a complaint; but Jonah, though he says what is true, yet, speaking it by way of reproach, speaks very absurdly. Those have a spirit of contention and contradiction indeed that can find in their hearts to quarrel with the goodness of God, and his sparing pardoning mercy, to which we all owe it that we are out of hell. This is making that to be to us a savour of death unto death which ought to be a savour of life unto life." [8]



And another important word is ‘compassion’; רַחוּם “An adjective meaning compassionate, merciful. It indicates a merciful and forgiving character and attitude. It is an important word defining the character of God, and every use is in reference to God. It is part of the moral definition of God given in Exodus 34:6.” [9]



Ver. 3 And now O LORD, please take my life from me because good (better for me) to die from life. (than to live)

 לָקַח take (קח־נא). “Its exact meaning must be discerned from its context. It is used of grasping or seizing a person or an animal.” [10] He wishes to die. Moses wanted to die for his people’s sake. And Elijah also asked for death because “at his plan for reforming Israel (1Ki 18:1–46) failing through Jezebel.” [11] “Jonah’s request for death is formally predicated on the fact that Yahweh is a merciful God. Jonah would prefer death to serving this patient, forgiving Yahweh, the God who refuses to limit his grace just to Israel.” [12] Elijah’s request was caused by his spiritual despair. But the case of Jonah, he has not the same motivation. The anger drives him to despair. His personal emotion was against God’s goodness.



Ver. 4 And the LORD said, “What good it is anger to you?”

יטב “An Aramaic verb indicating to be glad, to be pleased. It describes an appreciative and joyful response at the outcome of an event, such as Daniel’s preservation from a violent death (Dan. 6:23).” [13] יטב is “used forty-two times in the Qal imperfect and sixty-three times in the Hiphil. The Hiphil infinitive is used adverbially, ‘diligently, thoroughly.’ Aside from the usages in which yāṭab refers to God’s beneficent attitude and dealings with his people, the verb seems to refer to beneficence in general whether or not it is associated with fidelity and righteousness of character.” [14]

God’s question implied a negative response. There is no one angrily question what God does. But Jonah did not answer it. But next verse shows that his responds with an action. And also he answered after then, in verse 9, “Good anger to me unto death.”



6 And the LORD God appointed (determined, prepared) a plant and it went up above Jonah to become a shadow upon his head to deliver him from harm of him and he rejoiced Jonah upon the plant a great joy.

7 And God appointed a worm in the going up to the following day and it struck the plant and it withered.

8 And the sun came to pass it rose and God appointed a wind east scorching. It struck the sun upon the head of Jonah and he covered himself and he asked his life to the death and he said, “Good I die from I live.”



מָנָה count, number, tell, appoint, prepare.

“The power to number, count, or ordain is a somewhat mysterious power, particularly where large numbers are concerned, and is of divine origin. The role of God in ordering the universe and its creatures is evident in the reference to the stars (Ps 147:4) and the numbering of the descendants of Abraham (Gen 13:16). The specific idea conveyed by the Jonah passages reflects this divine activity.” [15]

God gave him a plant by the mysterious way. This gift will be help to remind him ‘the goodness of God’. Nevertheless Jonah did not understand what God’s intention. God had appointed for Jonah a plant, a worm, and a wind. God brought theses for the specific purpose.

4. Conclusion

“Jonah’s attitude reveals the depths of the depravity of the human heart. Deep down we cannot bear the grace of God being extended to others. This is expressed by Peter when he asked: Lord, how many times shall I forgive my brother when he sins against me? (Matt. 18:21) and the subsequent parable uttered by Jesus concerning the wicked servant (vv. 23–35). The master says, ‘I canceled all that debt of yours because you begged me to. Shouldn’t you have had mercy on your fellow servant just as I had on you?’ (vv. 32–33).” [16]

“What good it is anger to you?” God questioned two times to Jonah. To search As stated at the beginning of the book of Jonah two questions intended message and the lessons that are most important clue for discovering a lift idea. If this idea is correct, the question will reveal the theme of the entire book of Jonah. I think this question is very important in order to find the message what the author wants to say. And if it is right question, it will be reveal the core message for us. “God does what is right by reason of the fact that it is his nature to do so (v 2) as Jonah admits; no one therefore can rightfully be angry that God should act according to his own nature.” [17]

In chapter 4 shows that salvation and judgment appears together. God prepared a plant, worm and wind at the same time. And we should pay attention about that meaning. We cannot angry to work of God’s salvation. For that must be a special work of God. In the case of a plant, it is a gift from God for Jonah. God prepared for him. At the same time God prepared worm and wind. It is important fact. God wants to know Jonah through this example. As we are God’s creature, we cannot angry to his works. A plant did not grow for itself. (upon which he has expended no thought, no labor, no toil, no sacrifice, no care, no planting, no watering, no tending, no pruning)

We must think about that the way of God’s salvation. Jesus also clearly mentioned about Jonah. God determined to save the human by Jesus Christ. It prepared for that. Jesus died and buried for three days like Jonah was in the belly of the fish for three days. And the door of salvation was open for gentiles. This is God’s gift, we cannot gain it by any merits or power. As the plant grew miraculously, we can get this gift miraculously. And we have to think about judgment message carefully.

Jonah chapter 4 revealed that God loves all mankind. But God have to judge according to their sin because God is righteous. He gave us the only way to avoid the judgment, it is the cross. Jesus Christ God’s only son is the only way of our salvation. Jonah who was a disobedient servant proclaimed God judgment to Nineveh people and they repent and God spared their life. But now we have the righteous servant of God, Jesus Christ, he is more than greater Jonah, we hear his voice through Bible. We have to respond from his call, urgently and faithfully respond more than Nineveh people.

We have to apply to ourselves the message of Jonah. Answer to the call of God faithfully.

“Certainly God’s Word pierces our hearts even today as it confronts us with our prejudices, selfish attitudes, and unforgiving spirits. Many of us become so concerned with our own vines that we forget the “concerns” of God, people for whom Christ died.” [18]

 



Bibliography

Luder G. Whitlock, R. C. Sproul, Bruce K. Waltke and Moisš Silva, Reformation Study Bible, the : Bringing the Light of the Reformation to Scripture : New King James Version, Includes index., Jon 1:1 (Nashville: T. Nelson, 1995).

Robert Jamieson, A. R. Fausset, A. R. Fausset et al., A Commentary, Critical and Explanatory, on the Old and New Testaments, On spine: Critical and explanatory commentary., Jon 4:1.

James Limburg, Hosea--Micah, Interpretation, a Bible commentary for teaching and preaching, (Atlanta: John Knox Press, 1988).

Douglas Stuart, vol. 31, Word Biblical Commentary : Hosea-Jonah, Word Biblical Commentary, (Dallas: Word, Incorporated, 2002).

Billy K. Smith and Franklin S. Page, vol. 19B, Amos, Obadiah, Jonah, electronic ed., Logos Library System; The New American Commentary, (Nashville: Broadman & Holman Publishers, 2001, c1995).

Warren Baker, The Complete Word Study Dictionary : Old Testament, (Chattanooga, TN: AMG Publishers, 2003, c2002).

Matthew Henry, Matthew Henry's Commentary on the Whole Bible : Complete and Unabridged in One Volume, Jon 4:1 (Peabody: Hendrickson, 1996, c1991).

R. Laird Harris, Robert Laird Harris, Gleason Leonard Archer and Bruce K. Waltke, Theological Wordbook of the Old Testament, electronic ed., (Chicago: Moody Press, 1999, c1980).

Walter A. Elwell, vol. 3, Evangelical Commentary on the Bible, Baker reference library, Jon 4:1 (Grand Rapids, Mich.: Baker Book House, 1996, c1989).



http://nearemmaus.files.wordpress.com/2009/11/leport-exegetical-exposition-of-jonah-4-final-draft.pdf




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[1] Luder G. Whitlock, R. C. Sproul, Bruce K. Waltke and Moisš Silva, Reformation Study Bible, the : Bringing the Light of the Reformation to Scripture : New King James Version, Includes index., Jon 1:1 (Nashville: T. Nelson, 1995).

[2] http://nearemmaus.files.wordpress.com/2009/11/leport-exegetical-exposition-of-jonah-4-final-draft.pdf

[3] Robert Jamieson, A. R. Fausset, A. R. Fausset et al., A Commentary, Critical and Explanatory, on the Old and New Testaments, On spine: Critical and explanatory commentary., Jon 4:1.

[4] James Limburg, Hosea--Micah, Interpretation, a Bible commentary for teaching and preaching, 153 (Atlanta: John Knox Press, 1988).

[5] Douglas Stuart, vol. 31, Word Biblical Commentary : Hosea-Jonah, Word Biblical Commentary, 502 (Dallas: Word, Incorporated, 2002).

[6] Billy K. Smith and Franklin S. Page, vol. 19B, Amos, Obadiah, Jonah, electronic ed., Logos Library System; The New American Commentary, 271 (Nashville: Broadman & Holman Publishers, 2001, c1995).

[7] Warren Baker, The Complete Word Study Dictionary : Old Testament, 83 (Chattanooga, TN: AMG Publishers, 2003, c2002).

[8] Matthew Henry, Matthew Henry's Commentary on the Whole Bible : Complete and Unabridged in One Volume, Jon 4:1 (Peabody: Hendrickson, 1996, c1991).

[9] Warren Baker, The Complete Word Study Dictionary : Old Testament, 1047 (Chattanooga, TN: AMG Publishers, 2003, c2002).

[10] Ibid., 554

[11] Robert Jamieson, A. R. Fausset, A. R. Fausset et al., A Commentary, Critical and Explanatory, on the Old and New Testaments, On spine: Critical and explanatory commentary., Jon 4:3 (Oak Harbor, WA: Logos Research Systems, Inc., 1997).

[12] Douglas Stuart, vol. 31, Word Biblical Commentary : Hosea-Jonah, Word Biblical Commentary, 503 (Dallas: Word, Incorporated, 2002).

[13] Warren Baker, The Complete Word Study Dictionary : Old Testament, 395 (Chattanooga, TN: AMG Publishers, 2003, c2002).

[14] R. Laird Harris, Robert Laird Harris, Gleason Leonard Archer and Bruce K. Waltke, Theological Wordbook of the Old Testament, electronic ed., 375 (Chicago: Moody Press, 1999, c1980).

[15] Ibid., 513

[16] Walter A. Elwell, vol. 3, Evangelical Commentary on the Bible, Baker reference library, Jon 4:1 (Grand Rapids, Mich.: Baker Book House, 1996, c1989).

[17] Douglas Stuart, vol. 31, Word Biblical Commentary : Hosea-Jonah, Word Biblical Commentary, 509 (Dallas: Word, Incorporated, 2002).

[18] Walter A. Elwell, vol. 3, Evangelical Commentary on the Bible, Baker reference library, Jon 4:1 (Grand Rapids, Mich.: Baker Book House, 1996, c1989).