Jonah 4:4

Jon 4:4 Then said the LORD, Doest thou well to be angry?

Ver. 4. Doest thou do well to be angry?] Or, what? art thou very angry? Nunquid recte? Summon the sobriety of thy senses before thine own judgment, and see whether there be a cause. "Is it not lawful for me to do what I will with mine own? Is thine eye evil because I am good?" Mat 20:15. Shall I not show mercy on whom I will show mercy? Or enviest thou these poor Ninevites their preservation, for my sake? Cannot I provide for mine own glory and for thine authority by other means and ways than thou imaginest? Have patience, Jonah, and rest better satisfied with my dispensation. "Be swift to hear, slow to speak, slow to wrath." For, I wot well, the "wrath of man worketh not the righteousness of God," Jas 1:19-20. This thou wilt see, and say as much, when thou comest to thyself, for now thou art quite off; and being transported as thou art,

“ Nil audire voles, nil discere, quod levet aegrum ”( Horat.).

Jerome seeks to excuse Jonah’s anger; but God here condemneth it, as not well: and Jonah himself, partly by not answering it again, and partly by recording the story, seems to say of himself, as Father Latimer doth in another case (Serm. 3rd Sund. in Advent), I have used in mine earnest matters to say, Yea, by Saint Mary, which indeed is not well. Anger is not altogether unlawful so it be well carried. It is, saith one, a tender virtue; and as it is not evil to marry, but good to be wary, so here. Let a man ask himself this question, Do I well to be thus angry? and is mine indignation rightly regulated for principle, object, measure, end? If it be not, the Spirit of God will be grieved in the good soul, and sensibly stir; yea, thou shalt hear the correcting voice thereof within thee, saying, Doest thou well to be thus angry? Should not "all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away, with all malice?" And should ye not be "kind one to another, and tender-hearted, forgiving one another, even as God for Christ’s sake hath forgiven you?" Eph 4:30-32.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Jon_4:4

Then said the Lord, Doest thou well to be angry.

Anger reproved

Jonahs anger was not justifiable; for it rose high against God, and quarrelled with the dispensations of His providence and grace. A man is known by his temper, as much as by his speech and behaviour. The temper of Jonah was peculiar. He was a man of some goodness. He was a man of prayer and a prophet; yet his piety was greatly defective, and his virtues were tarnished with much imperfection. His history exhibits a sad picture of pettishness, fretfulness, and impatience.

I. The circumstances of the case, and the temper of the prophet under them. Jonah was displeased exceedingly because God had accepted the repentance of Nineveh; that He exercised mercy, and turned away His wrath from that numerous people. We cannot acquit him of much that was wrong on this occasion. He was off his guard. He was greatly influenced by a proud and rebellious spirit. Henry observes of his prayer,--It is a very awkward prayer. Indeed, what could we expect from a man agitated with such a temper? How unhallowed is the petition, Now, O Lord, take, I beseech Thee, my life from me. We cannot but notice the long-suffering goodness of God, the tenderness of Divine compassion, in the expostulation with Jonah.

II. The temper of the prophet was extremely censurable. Is anger, then, in no case allowable? It may be directed against sin, in ourselves or in others. It was not allowable in Jonah. Every emotion of displeasure with the dispensations of God is extremely censurable; for--

1. Each of them is just.

2. Most of them are merciful.

3. All of them work together for good.

Then, in your patience possess ye your souls. Self-possession is a great and most desirable attainment. (T. Kidd.)

Jonahs vexation

With what strange feelings of disappointment must every one rise from the perusal of this chapter! For Jonah fails again under his disappointment. What was it that displeased Jonah? The salvation of the sinners of Nineveh who repented. The grace of God manifested in the salvation of Nineveh. With the Divine purposes of grace he had no sympathy. He was displeased because he was not a minister of wrath to sinners. But how does he give vent to his displeasure? In prayer to God. He upbraids God for being a gracious God, merciful, slow to anger, and of great compassion, and for having resolved to manifest this grace of His character in the salvation of this great city. For what does he pray? For death to himself, unless God would give up Nineveh and its inhabitants to death and destruction. This is the thing which he says in his hearts desire and prayer before God. Jonah even seems to say that he has not repented of going to Tarshish, but rather, in his present mood repents of returning and going to Nineveh, after he received the second call. What is this but to say that he repents of his repentance? Every feeling was sacrificed to resentment at the non-fulfilment of his prophecy. If forty days passed and Nineveh were not overthrown, what would men say of Jonah and his prophecies? He would have sacrificed Nineveh to a point of honour, to a feeling of pride or vanity, to a thought of personal interest or aggrandisement, to public opinion, or national bigotry and sectarian spite. Such is selfishness when it stands up barefaced to proclaim itself in all its nakedness before God. Now admire the forbearance of God. All He said in answer to this prayer of mixed pride and petulance was, Doest thou well to be angry? God is not angry, though Jonah is angry. But a rebuke is not the less severe that it is administered in a spirit of mild and gentle love; and such surely is the spirit in which God deals with Jonahs conscience; not answering the fool according to his folly. With this question, like an arrow stuck in his spirit, God leaves the angry man to himself. Jonah gave no answer. Anger is sullen, and sullenness is silent. He went out to the east of the city, made a booth to shelter himself from the sun, and over this a large-leafed gourd quickly grew. Jonah began to be better pleased. The next day the gourd withered, and Jonah was exposed and distressed. Then God asked His question again, Doest thou well to be angry for the gourd? Now Jonahs vexation rises; he justifies his anger, and says to God that he has good cause to be offended, and even weary of life. Then God interpreted the sudden withering of the gourd. Out of his own mouth Jonah was judged He was pitiful towards a gourd, and complained of Gods being pitiful towards myriads of immortal souls. God silences all cavil respecting His present work of providence; He sets at rest all controversy respecting His purpose of grace to sinners, like the men of Nineveh, by an appeal to Jonahs own conscience. And Jonah is speechless. Learn --

1. That in the end Gods purpose of grace in the salvation of sinners will be justified.

2. Want of sympathy with Gods purpose of grace and salvation to sinners is a common sin.

3. This want of sympathy betrays itself, in selfishness like Jonahs, in self-seeking, self-pleasing, self-indulgence.

4. God is still rebuking this sin of selfishness, or want of sympathy, as He rebuked Jonah here, both in His Word, and in His providence. (N. Paisley.)

Jonah and the passions

This chapter presents the weakness of human nature; the illusion of the passions; the bad effects that flow from the want of self-government. Here is a prophet, an advocate of righteousness, and a denouncer of the judgments of heaven, fallen into rather disgraceful circumstances, forgetting the dignity of his office, and losing the command of himself; discomposed and agitated by passion. And what was the cause? His work seemed to be a failure, and he would rather see that populous city laid in ashes, than that the least imputation should fall upon his own prophetic character. To him came the expostulating voice of God: Doest thou well to be angry? The mild rebuke was ineffective. Then came the appeal, Doest thou well to be angry for the gourd? Stung with rage, and overcome by his passion, the prophet replied, I do well to be angry, even unto death. Angry? With whom? With God, the Father of mercies. For what? For pardoning a vast multitude, all humbled in dust and ashes before Him, Could a small personal interest plead against the voice of nature, and harden this prophets heart against every sentiment of humanity? It is the nature of the passions to concentre our views in one glowing point, and thus cause us to overlook whatever might allay their fervour. Hence the undoubting confidence with which the impassioned mind insists upon its own rectitude, and even glories in the violence of its emotions. Nor is it the angry and revengeful only; the voluptuous, the ambitious, and distempered minds of every description all find specious arguments to reconcile the indulgence of their own will, and their personal gratification, with the general good; at least, to palliate, if they cannot altogether justify, their conduct, from the inevitable pressure of events and peculiarity of situation. We cannot but be astonished at the height to which Jonahs mind was inflamed--at the degree in which his feelings were exasperated. How weak is man! When clouded with passion, his boasted reason, instead of disentangling the perplexity of his affairs, or impelling him to act wisely and virtuously, often serves only to aggravate his misery, and to justify him in his perverseness. During this temporary insanity all things upon which the eye is fixed appear enlarged and gigantic. Into what extravagancies, what miseries, what crimes are men precipitated for want of learning and practising the art of self-government. How greatly ought we to be upon our guard, not only against the violence, but against the illusion of the passions! It is certainly in our power, by the vigorous exercise of our mental faculties, to reduce the objects which are magnified and distorted by the magic of passion to their natural shape and just dimension. Change of scene will often help us in this self-mastery, and time has a quieting power. Devout and regular attendance on the duties of religion will greatly favour and shorten the process, and render our passage through the tempestuous region of the passions not only safe but salutary. Let the considerations which reason and religion present induce calmness of spirit, and give rest to our souls. The shortness of life, the emptiness of worldly pleasures, the approach of eternity. Within the hallowed round of religion all is peace. (P. Houghton.)

Jonah, the petulant man

I. The reason of Jonahs petulance. Why was Jonah angry? The highest and noblest success of preaching is in its constructive and saving effects, not in its destructive results. But Jonah thought otherwise. To him destruction meant success, but salvation he thought failure.

II. The resort. Whither did he flee in his petulant fit? Unto the Lord. Can a man in a passion pray? Jonahs prayer was a perverted privilege. He made it the medium of access to God for self-vindication and Divine vituperation. This is the first attempt at excusing himself for going to Tarshish. The greatness of Gods mercy was his present grievance. Jonahs prayer closed with--

III. A request. It was as unreasonable as it was unjustifiable. Self-will prompted it, and peevishness uttered it. My reputation as a truth-speaking prophet will be slain, therefore I prefer being slain myself. What cowards disappointed expectations make us.

IV. Petulance divinely questioned. The question has a sting which enters deeply into Jonahs soul. Physicians probe wounds before they heal them. Temper is the shadow of the tempter.

V. Petulance in retirement. Temper generally seeks solitude when its tide is ebbing. Sulks like to mope by themselves in seclusion.

VI. Petulance subjecting Jonah to inconveniences. Petulance is the parent of manifold discomforts--physical, mental, social, moral, ecclesiastical. It is the multiplier of lifes sorrows, the inventor of ghostly troubles, the despotic subjector to manifold inconveniences.

VII. Petulance under divine symbolic correction. The gourd is to be the means of physical amelioration, and then the medium of symbolic spiritual correction. Jonah learned this lesson. If the perishing of a mere gourd was a source of great grief to him, how infinitely more painful to God would be the destruction of multitudes of intelligent beings. (J. O. Keen, D. D.)

The recurrence of old sins after repentance

When Jonah saw that the threatened ruin came not,--it displeased Jonah exceedingly, and he was very angry. Jonah lived and served God under the old covenant, which spoke chiefly of Divine judgements, and comparatively little of Divine mercy. Moreover, he patriotically dreaded the growing power of the enemies of his race. He was moved, even to anger, at the sight of Gods mercy to the sinner. Though in this troubled condition, Jonah could pray, and complain to God. God dealt tenderly with him. God even withholds any reproof or censure. He but seeks to teach His servant by a sign, such as might personally touch his heart. The gourd sprung up. The gourd withered. Then God pleaded with His servant, bidding him to think how, if he were grieved for the plant, how much more God must desire to spare the great city. Let us take home a solemn warning. How striking it is that even in a prophets soul the same dispositions he had renounced when he returned to God could rise up again, and overcome him! Yet this is what we are all liable to. Old temptations, old passions, rise up again, and sometimes with even stronger force, because of having been long kept back. Repentance really is a state to be continued and persevered in. Contrition is a power that is to penetrate the soul, to make it and to keep it tender and soft; and this cannot be at once. Remember our Lords words, Watch and pray, lest ye enter into temptation. To cease from a penitent state of mind till sin is wholly vanquished is for a soldier in some dangerous country to lay down his arms and sleep, forgetful of the danger of a night attack. Why did Jonah become angry? Because he had not ]earned what he might have learned of the character of God. What ever may be the ordering of the mysterious destiny that besets us, is it not a creatures true condition to adapt his purposes and his feelings to the purposes of his Creator? (T. T. Carter.)

Uses of anger

There is an anger that is sinful, and there is an anger which is not sinful. The difference lies not so much in the character or even the degree of the emotion, but rather in the motive which rouses it and the object towards which it is directed. Jonahs anger was that of a mortified vanity and a wounded self-love; it was the anger of bodily discomfort and an insubordinate will; the anger of a most irrational jealousy, of an utterly selfish and heartless pride. Sometimes we read of anger in our Lord Jesus Christ. There we see it having place in the heart of absolute love and goodness, where selfishness is a name unknown, and where yet the very fire which warms and illuminates is a fire also of consuming fierceness towards the evil which will not have it for its good. The maxim Be ye angry and sin not has a voice for all of us. Anger need not be sin, but in human hearts it always borders upon it. Anger cherished and fostered is a sin at once. Being angry without sinning is an important point in Christian ethics.

1. There is a feeling to which we give the name of moral indignation. We thus distinguish it from other kinds of anger, more or less selfish and self-asserting, such as anger at an inconvenience, at a slight, at a disappointment, or even at a providence. Of this kind are all those broodings over the superior advantage or happiness of other ranks or other people, over the circumstances of the station or the education or the success in life, over the events which make a home dreary, or over the natural temperament which makes a heart gloomy, or over the peculiar predispositions and tendencies which make it doubly difficult to be good,--all of which, when thoroughly sifted, are a replying against God. Moral indignation is characterised chiefly by this, that it is quite unselfish. It is the feeling that rises in the breast of a man on seeing the ill-treatment of an animal, a child, or a woman. To stand by and see these things without remonstrance or without interference is no forbearance: it is cowardice, it is unmanliness, it is sin. In such cases to be angry is a virtue. It is a higher exercise of the same virtuous indignation, to feel where it does not see--where it only reflects and meditates upon the misery and the wickedness and the living death which hangs so heavily and so hopelessly upon the world.

2. There is place also for anger, not only in the contemplation of wrong, but in the personal experience of temptation. There is aa indignation, even a resentment, even a rage and fury, which may be employed without offence to the Gospel, in repelling assaults upon our peace and virtue. Be ye angry and sin not has often been exemplified, in its truth and power, in the experience of the man, young or old, who would none of the tempters enticements, or of the companionship of the profligate.

3. There is a place for moral indignation in connection with the great personal tempter. (C. J. Vaughan, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Jon 4:4-9. Doest thou well to be angry? — What a mild reproof was this from God, for such a passionate behaviour as Jonah manifested! Here the prophet experienced that Jehovah was a gracious God, merciful, and slow to anger. Here we learn by the highest example, that of God himself, how mild and gentle we ought to be if we would be like him, even to those who carry themselves toward us in the most unreasonable and unjustifiable manner. So Jonah went out of the city — The words should rather have been rendered, Now Jonah had gone out of the city: for the particulars related in the foregoing verses took place after his departing out of the city, and sitting somewhere in view of it, expecting some extraordinary judgment to come upon it; but being disappointed, he broke out into that expostulation with God already mentioned. We may observe, in this book, several instances of facts related first, and then the manner how these facts were brought about explained afterward. And sat on the east side of the city — Probably in a place where he could best see the city; and there made him a booth — A little cot, or shed of twigs. Or, a shelter, as Bishop Newcome translates the word, observing, that it signifies both an artificial cover, such as a tent, or booth, and also a natural one, as Job 38:40; Jer 25:38, where it is used of the covert of a lion. The LXX. render it σκηνη, a tent; and the Vulgate, umbraculum, a little shed. And the Lord prepared a gourd — This is supposed to be spoken of a shrub growing in Palestine, bearing broad and very thick leaves, so that it affords a great shade. Bochart, Hiller, and Celsius say, that the ricinus, or palma- christi, is here meant; a supposition which is favoured by its height, which is that of the olive, the largeness of its leaves, which are like those of the vine, and the quickness of its growth: see Pliny, Nat. Hist., lib. 15. cap. 7. Whatever kind of plant it was that shaded Jonah, we may justly attribute a miraculous growth to it. Indeed the relation in the text evidently supposes that, saying that God made it to come up over Jonah: that it might be a shadow, &c., to deliver him from his grief — That is, from the inconvenience which he felt from the heat. So Jonah was exceeding glad of the gourd — As vehement in his joy now as in his grief before. His passions were strong, and easily moved by trifling events, whether of an agreeable or disagreeable nature. We are not told that Jonah saw the hand of God in this plant’s rising up so suddenly to shelter him, or that he was thankful to God for it. But God prepared — That is, sent, or excited, a worm — By the same power which caused the gourd suddenly to spring up and spread itself. And it smote the gourd — Early next morning it bit the root, so that the whole gourd withered. And when the sun did arise — That is, when it was got to some height; for the day-break is spoken of before, and this seems to signify some space of time after that: besides, the sun’s being described as beating on the head of Jonah, shows that an advance in the day is here intended; God prepared a vehement east wind — The winds in the hot countries, when they blow from the sandy deserts, are oftentimes more suffocating than the heat of the sun, and they make the sun-beams give a more intense heat. The sun beat upon the head of Jonah that he fainted — Was overpowered by the heat, and ready to faint. And wished himself to die — As he had done before; and said, It is better for me to die than to live — But Jonah must be made more wise, humble, and compassionate too, before it will be better for him to die than to live. And before God hath done with him, he will teach him to value his own life more, and to be more tender of the lives of others. And God said, Doest thou well to be angry for the gourd? — For an insignificant, short-lived plant? God adds this circumstance to the question before proposed, that Jonah might be his own judge, and at once condemn his own passions, justify God’s patience and mercy, and acquiesce with satisfaction in God’s merciful dealings with the inhabitants of Nineveh. And he said, I do well to be angry — When a similar question was asked before, he was silent; but now he is out of all patience, and quarrels openly and rudely with God, who had spared Nineveh, which Jonah thought ought to have been consumed as Sodom, or as the old world was. Even unto death — I have just cause to be angry, even to that degree as to wish myself dead. The prophet here records his own sin, without concealing any circumstance of it, as Moses and other holy writers have done.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

4:4 The Lord’s reply is a rhetorical question. The implied answer is “No, of course not!” The object lesson that follows (4:6-11) reveals why Jonah ought not to be angry.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Wilt thou be judge when I do things for my glory, and when I do not?

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Doest thou well to be angry?--or grieved; rather as the Margin, "Art thou much angry," or "grieved?" [FAIRBAIRN with the Septuagint and Syriac]. But English Version suits the spirit of the passage, and is quite tenable in the Hebrew [GESENIUS].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 4. Doest thou well to be angry?] ההיטב הרה לך haheitib harah lac, "Is anger good for thee?" No, anger is good for no man; but an angry preacher, minister, bishop, or prophet, is an abominable man. He who, in denouncing the word of God against sinners, joins his own passions with the Divine threatenings, is a cruel and bad man, and should not be an overseer in God's house. A surly bishop, a peevish, passionate preacher, will bring neither glory to God, nor good to man. Dr. Taylor renders the clause, "Art thou very much grieved?" A man may be very much grieved that a sinner is lost; but who but he who is of a fiendish nature will be grieved because God's mercy triumphs over judgment?

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

There is no doubt but that God by thus reproving Jonah condemns his intemperate warmth. But since God alone is a fit judge of man’s conduct, there is no reason for us to boast that we are influenced by good intentions; for there is nothing more fallacious than our own balances. When therefore we weigh facts, deeds, and thoughts by our own judgment, we deceive ourselves. Were any disposed rhetorically to defend the conduct of Jonah, he might certainly muster up many specious pretenses; and were any one inclined to adduce excuses for Jonah, he might be made to appear to us altogether innocent: but though the whole world absolved him, what would it avail, since he was condemned by the mouth of God himself, who alone, as I have already stated, is the judge? We ought then to feel assured, that Jonah had done foolishly, even if no reason was apparent to us; for the authority of the Supreme Judge ought to be more than sufficient.

Now God expressly condemns his wrath. Had Jonah modestly expostulated, and unburdened his griefs into the bosom of God, it would have been excusable; though his ardor would not have been free from blame, it might yet have been borne with. But now, when he is angry, it is past endurance; for wrath, as one says, is but short madness; and then it blinds the perceptions of men, it disturbs all the faculties of the soul. God then does not here in a slight manner condemn Jonah, but he shows how grievously he had fallen by allowing himself to become thus angry. We must at the same time remember, that Jonah had sinned not only by giving way to anger; he might have sinned, as we have said, without being angry. But God by this circumstance — that he thus became turbulent, enhances his sin. And it is certainly a most unseemly thing, when a mean creature rises up against God, and in a boisterous spirit contends with him: this is monstrous; and Jonah was in this state of mind.

We hence see why an express mention is made of his anger, — God thus intended to bring conviction home to Jonah, that he might no more seek evasions. Had he simply said, “Why! how is it that thou dost not leave to me the supreme right of judging? If such is my will, why dost not thou submissively acknowledge that what I do is rightly done? Is it thy privilege to be so wise, as to dictate laws to me, or to correct my decisions?” — had the Lord thus spoken, there might have remained still some excuse; Jonah might have said, “Lord, I cannot restrain my grief, when I see thy name so profaned by unseemly reproaches; can I witness this with a calm mind?” He might thus have still sought some coverings for his grief; but when the Lord brought forward his anger, he must have been necessarily silenced; for what could be found to excuse Jonah, when he thus perversely rebelled, as I have said, against God, his Judge and Maker? We now then understand why God expressly declares that Jonah did not do well in being thus angry.

But I wonder how it came into Jerome’s mind to say that Jonah is not here reproved by the Lord, but that something of an indifferent kind is mentioned. He was indeed a person who was by nature a sophister, (cavillator — a caviler;) and thus he wantonly trifled with the work of falsifying Scripture; he made no conscience of perverting passages of holy writ. As, for instance, when he writes about marriage, he says that they do not ill who marry, and yet that they do not well. What a sophistry is this, and how vapid! So also on this place, “God,” he says, “does not condemn Jonah, neither did he intend to reprove his sin; but, on the contrary, Jonah brings before us here the person of Christ, who sought death that the whole world might be saved; for when alive he could not do good to his own nation, he could not save his own kindred; he therefore preferred to devote himself and his life for the redemption of the world.” These are mere puerilities; and thus the whole meaning of this passage, as we clearly see, is distorted. But the question is more emphatical than if God had simply said, “Thou hast sinned by being thus angry;” for an affirmative sentence has not so much force as that which is in the form of a question.

God then not only declares as a Judge that Jonah had not done well, but he also draws from him his own confession, as though he said, “Though thou art a judge in thine own cause, thou can’t not yet make a cover for thy passion, for thou art beyond measure angry.” For when he says לך, lak, with, or, in thyself, he reminds Jonah to examine his own heart, as though he said, “Look on thyself as in a mirror: thou wilt see what a boisterous sea is thy soul, being seized as thou art by so mad a rage.” We now then perceive not only the plain sense of the passage, but also the emphasis, which is contained in the questions which Jerome has turned to a meaning wholly contrary. I will not proceed farther; for what remains will be sufficient for to-morrow’s lecture.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(4) Doest thou well? . . .—This rendering may be supported by Deu_5:28; Jer_1:12, and agrees better with the context than the marginal translation, which follows the LXX., and is undoubtedly a very likely rendering of the Hebrew idiom if taken by itself. Jonah apparently gave his own interpretation to the question, one that suited his mood, “Is thine anger just?” Such a question might imply that the doom of the city was only deferred, and that he had been too hasty in giving up the fulfilment of his prediction. Accordingly he went outside the walls, and sat down to watch what the issue would be. On the other hand, the rendering “Art thou so very angry?” suits best the reply in Jon_4:9, “I am very angry, even to death.” Probably the Hebrew word, like the French bien, kept both its original and derived meaning, and must be rendered well or very, according to the context.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4. Doest thou well to be angry?] Two other translations of these words have been suggested. One, which though perhaps possible is far-fetched and highly improbable, is, “Does (my) doing good (that is, to Nineveh in sparing it) make thee angry?” the reproof then being similar to that in Mat_20:15, “Is thine eye evil because I am good?” The other, which is given in the margin both of A.V. and R.V., “Art thou greatly angry?” is fully borne out by the Hebrew, but, as has been truly said, it “is in this context almost pointless.” But the rendering of the text is in accordance with Hebrew usage (comp. “They have well said all that they have spoken,” Deu_5:28 [Heb. 25]; “Thou hast well seen,” Jer_1:12) and gives a much more forcible sense. It is the gentle question of suggested reproof, designed to still the tumult of passion and lead to consideration and reflection. God does not as a judge condemn Jonah’s unreasonable anger, but invites him to judge and condemn himself.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Then said the Lord, dost thou well to be angry? A mild and gentle reproof this; which shows him to be a God gracious and merciful, and slow to anger; he might have answered Jonah's passionate wish, and struck him dead at once, as Ananias and Sapphira were; but he only puts this question, and leaves it with him to consider of. Some render it, "is doing good displeasing to thee?" (y) art thou angry at that, because I do good to whom I will? so R. Japhet, as Aben Ezra observes, though he disapproves of it: according to this the sense is, is doing good to the Ninevites, showing mercy to them upon their repentance, such an eyesore to thee? is thine eye evil, because mine is good? so the Scribes and Pharisees indeed were displeased with Christ for conversing with publicans and sinners, which was for the good of their souls; and the elder brother was angry with his father for receiving the prodigal; and of the same cast Jonah seems to be, at least at this time, being under the power of his corruptions. There seems to be an emphasis upon the word "thou"; dost "thou" well to be angry? what, "thou", a creature, be angry with his Creator; a worm, a potsherd of the earth, with the God of heaven and earth? what, "thou", that hast received mercy thyself in such an extraordinary manner, and so lately, and be angry at mercy shown to others? what, "thou", a prophet of the Lord, that should have at heart the good of immortal souls, and be displeased that thy ministry has been the means of the conversion and repentance of so many thousands? is there any just cause for all this anger? no, it is a causeless one; and this is put to the conscience of Jonah; he himself is made judge in his own cause; and it looks as if, upon self-reflection and reconsideration, when his passions cooled and subsided, that he was self-convicted and self-condemned, since no answer is returned. The Targum is,

"art thou exceeding angry?''

and so other interpreters, Jewish and Christian (z), understand it of the vehemency of his anger.

(y) "num benefacere ira est tibi?" Montanus. (z) "Nonne vehemens ira est tibi?" Pagninus; "numquid vehementer indignaris, multumne (valdene) iratus est?" Vatablus; so Kimchi and R. Sol. Urbin. Ohel Moed, fol. 47. 2.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

And the Lord said, Doest thou well to be angry? - o God, being appealed to, answers the appeal. So does He often in prayer, by some secret voice, answer the inquirer. There is right anger against the sin. Moses’ anger was right, when he broke the tables. Exo 32:19. God secretly suggests to Jonah that his anger was not right, as our Lord instructed Luk 9:55. James and John that “theirs” was not. The question relates to the quality, not to the greatness of his anger. It was not the vehemence of his passionate desire for Israel, which God reproves, but that it was turned against the Ninevites . “What the Lord says to Jonah, he says to all, who in their office of the cure of souls are angry. They must, as to this same anger, be recalled into themselves, to regard the cause or object of their anger, and weigh warily and attentively whether they “do well to be angry.” For if they are angry, not with men but with the sins of men, if they hate and persecute, not men, but the vices of men, they are rightly angry, their zeal is good. But if they are angry, not with sins but with men, if they hate, not vices but men, they are angered amiss, their zeal is bad. This then which was said to one, is to be watchfully looked to and decided by all, ‘Doest thou well to be angry? ‘“

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Then, so soon as Jonah’s haste had sinned against his God and his own life, said the Lord; either by voice audible to Jonah, or rather by his Spirit; that Spirit which gave Jonah order to go and preach, now takes order to debate the case.

The Lord, who is now, as Jonah needed he should be, gracious, slow to anger, and of great kindness toward Jonah, else he had not lived a moment longer to repent him of his last sins in this matter.

Doest thou well to be angry? is thy vehement anger warrantable? or will this anger of thine do good to thyself or others? Think well of it, whether thou dost act like a prophet, like one that feareth God, or like a man, in this thine anger?

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Doest thou well to be angry? Septuagint, Ei sfodra leluphsai su ; "Hast thou been greatly grieved?" Vulgate, Putasne bene irasceris tu? The English Version is doubtless correct. God bids him consider with himself whether his anger is reasonable. The version of the LXX, however grammatically permissible, is somewhat pointless.

Anger rebuked.

The Prophet Jonah was a singularly complex being. On the one hand, he evidently reverenced and trusted she Lord.; yet, on the other hand, he acted disobediently, and he cherished feelings which were in the highest degree discreditable to one who enjoyed his opportunities of knowing the Divine character and purposes. The inquiry, the expostulation, of the text indicates God"s displeasure with his servant; yet the form in which it shapes itself shows that God wished rather that Jonah should rebuke himself, that his conscience should be awakened to condemn the attitude which he had assumed.

I ANGER IS IN ITSELF AN EMOTION WHICH MAY BE EITHER GOOD OR EVIL. God himself is represented in his Word as having been angry with the wicked; and a righteous anger or indignation with wrong doers is now and again in the Scripture narrative mentioned, with approval. Indeed, a nature to which anger is foreign cannot but be lacking in moral fibre. On the other hand, into how many sins have men been led by giving way to foolish anger?i.e. to anger either altogether unwarranted or unjustifiable in the degree in which it has been cherished. An angry man can seldom decide with justice or act with consideration.

II ANGER IS NEVER JUSTIFIABLE WHEN OCCASIONED BY THE ACTION OF A RIGHTEOUS AND GRACIOUS GOD. Now, Jonah saw that the Divine Ruler was "slow to anger" with the Ninevites; yet he himself was quick to indignation and wrath. Anger like Jonah"s questions the justice of the Divine proceedings. He who is angry with the plans and purposes of the Eternal sets himself up as a judge of that Being who is Judge of all. There may be occasions for anger with fellow men; but anger with the Creator and Ruler of all is never defensible or excusable. It evinces a sad lack of modesty and of true submissiveness.

III ANGER IS ALWAYS BLAMABLE WHEN IT IS OCCASIONED BY THE RELIEF AND SALVATION OF MEN. The plain truth concerning Jonah"s anger is this it arose because the Ninevites were not overwhelmed with destruction. If the city had perished, the prophet would have felt satisfaction in contemplating such a fate. Because the city was spared, and (as he thought) his authority was discredited, he gave way to wrath. A more selfish and unamiable temper has never been exhibited.

IV THERE IS ALWAYS REASON TO SUSPECT THE JUSTICE OF ANGER WHEN IT ACCOMPANIES SOME HUMILIATION OR MORTIFICATION OF SELF. Plainly Jonah thought more of himself than of those to whom he ministered, or he would not have given way to anger because his word of prophecy was not literally fulfilled. Men sometimes endeavour to deceive themselves, to persuade themselves that their wrath is stirred by some infraction of right, when, all the time, the true secret of their anger is to be found in personal mortification. A lesson this of the importance of being upon our guard against the insidious temptation to vanity and self-importance.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Is it good that you are so angry?

God used this rhetorical question to scold Jonah for being angry about something he should not have been angry about. AT: "Your anger is not good." (See: Rhetorical Question)

went out of the city

"left the city of Nineveh"

what might become of the city

"what would happen to the city." Jonah wanted to see if God would destroy the city or not destroy it.

translationWords

Yahweh

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.