Verse-by-Verse Bible Commentary
Jonah 4:4

Clarke's Commentary

Verse Jonah 4:4. 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?

Bridgeway Bible Commentary

A lesson about mercy (4:1-11)

It now became clear why Jonah did not want to preach in Nineveh. He wanted the Ninevites to be destroyed, not spared; he wanted them to be punished, not forgiven. He knew that God was merciful to sinners, but he wanted this divine blessing reserved solely for the people of Israel. He would rather die than see Gentiles forgiven the same as Israelites (4:1-3).
God wanted to make Jonah see that he had no right to be angry, but Jonah refused to listen. Apparently still hoping that God would change his mind and destroy Nineveh, he went outside the city, built himself a temporary shelter, and waited to see what would happen at the end of the forty days (4-5).
Since Jonah had not responded to God’s earlier rebuke, God now gave him an object lesson in sympathy. When Jonah’s shelter proved inadequate to protect him from the heat of the sun, God made a big leafy plant grow up to provide Jonah with shade. As a result Jonah felt thankful. Then God made the plant die, and exposed Jonah to the blazing sun and a burning wind. As a result Jonah became angry (6-8).
Jonah did not want the plant to die, and neither did God want the people of Nineveh to die. Jonah felt sorry for a plant that he had not made and that lasted only one day. How much more should God feel sorry for the people of Nineveh whom he had made and who, in their ignorance, had faced total destruction (9-11).

Coffman's Commentaries on the Bible

“And Jehovah said, Doest thou well to be angry?”

Having extended mercy to a great pagan city, God extends mercy also to his servant. Anger and frustration over what God allows, or what God does, are understandable human reactions, wrong to be sure, but arising in part from an inadequate understanding of God’s larger purpose. The Father was concerned for other nations besides Israel, incomprehensible as that might have seemed to Jonah.

“Doest thou well to be angry…?” This remonstrance is a gentle endeavor on the part of the Lord to provoke in Jonah a self-examination of his own emotions and attitudes. How unreasonable it must appear in any objective examination of the facts, that a preacher whose business it was to convert men should have been angry when his efforts met with wholesale success!

Barnes' Notes on the Whole Bible

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. Exodus 32:19. God secretly suggests to Jonah that his anger was not right, as our Lord instructed Luke 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? ‘“

Calvin's Commentary on the Bible

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, la k, 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; ⁽⁵⁵⁾ for what remains will be sufficient for to-morrow’s lecture.

(55) Appended here is this note in the margin, — “Putavit, cessante horologio, se ante tempus finire;” — “He thought that, through the clock stopping, he had finished before the time.” — Ed.

Smith's Bible Commentary

Chapter 4

But it displeased Jonah exceedingly, and he was very angry. And he prayed unto the LORD, and he said, I pray thee, O LORD, was not this what I said to you, when I was still in my own country? And this is why I fled to go to Tarshish: for I knew that thou art a gracious God, and merciful, and you're slow to anger, and of great kindness, and you do not want to bestow evil ( Obadiah 1:1-2 ).

"God, I knew it. Oh, I'm so mad. Just what I was afraid was going to happen happened. Isn't this why I tried not to come here?" Oh, what a character this Jonah was. Angry at God because of the tremendous success of his revival meeting in Nineveh. "Okay, God, I've had it."

take my life from me ( Jonah 4:3 );

I don't want to go on living.

for it is better for me to die than to live ( Jonah 4:3 ).

Boy, he was really angry. "All right, God, I've had it. I knew this might happen. It was what I was afraid of, Lord. It was what I told You about when I was in my own country. That's why I fled to go to Tarshish. I knew that You're so gracious, You're so merciful, You're so slow to anger, You're such a softy. I knew, God, that this might happen. Kill me, Lord, kill me. I don't want to live. Better for me to die than to live. Had it."

And the Lord dealing with this over-wrought prophet said,

[Jonah,] do you do well to be angry? So Jonah went out of the city, and he made a booth [little thatched lean to, shelter], and he sat under it in the shadow of it, till he might see what might become of the city ( Jonah 4:4-5 ).

Maybe God will wipe them out yet. I'll go out and just sit and wait and watch.

And the LORD God prepared a gourd, and he made it to come up over Jonah, that it might give shadow over his head, to deliver him from his grief. So Jonah was very thankful for the gourd [because he was able to have some shade from that burning sun]. But then the LORD prepared a worm ( Jonah 4:6-7 )

Now the Lord prepared a great fish. He prepared a gourd. He prepared a worm, or appointed a gourd, appointed a worm.

and the next morning, the worm had eaten the gourd and it withered. And it came to pass, when the sun did arise, that God prepared a vehement east wind ( Jonah 4:7-8 );

God prepared the storm. He has charge of the elements. I mean, God's in control of the whole scene.

and the sun beat on the head of Jonah, that he fainted, and wished to die, and said, I would be better off dead than alive. And God said to Jonah, Do you do well to be angry because of that gourd that was destroyed by that little worm? And he said, [You bet your life] I do well to be angry, even unto death. Then said the LORD, [Isn't that interesting, Jonah,] you have pity on that gourd, for the which you did not labor, you did not make it grow; it came up in a night, and perished in a night ( Obadiah 1:8-10 ):

Something that was so short-lived; came up in a night, perished in a night. You didn't do anything to plant it. You didn't do anything to water it or to develop it. You had really nothing to do with it. It's just a gourd. It's just a vine, and yet, when it died because the worm ate it you felt sorry for the thing because the worm killed it. How strange, Job. For you see, I created the Ninevites. I had something to do with their existence. It isn't just an overnight process; there are eternal souls. It's not just a plant. They are people.

And shouldn't I not spare Nineveh, the great city ( Jonah 4:11 ),

And why is God sparing it? Because of his compassion upon the children,

in which there are sixty thousand little children not old enough to know their right hand from their left hand ( Jonah 4:11 );

And interestingly enough, God also spared it because of the animals, because of the cattle.

So the book of Jonah ends with an insight into God who is gracious, who is merciful, who is slow to anger, who does not want to bring judgment upon evil people, who has great compassion and interest in children and in the animal kingdom that He has created. Fascinating story. So many lessons to be learned, the chief of them, "They that observe lying vanities forsake their own mercy."

Don't try to run from God. Don't try to hide from God. Surely God knows what is best for you. And for you to do anything other than what God wants you to do is only to create a misery and a hell for yourself. You are inviting and courting disaster. God knows what is best. Therefore, submit your ways unto the Lord and follow Him.

Father, we thank You for the book of Jonah and the lessons that it teaches us, lessons concerning Your nature. Lord, we're so thankful that You are a gracious, loving God; full of mercy, slow to anger. We thank You, Lord, for that grace that we have experienced through Jesus Christ, the mercy and the pardon and the cleansing of our sins, the escaping of the judgment, because Jesus bore that judgment for us. Oh God, how thankful we are that You have redeemed us and that You now claim us as Your children. Help us, Lord, that we might walk in obedience to Your will in all things. In Jesus' name. Amen.

May the Lord be with you, may the Lord bless you, may the Lord keep you through the power of His love through Jesus Christ. And may you this week be obedient unto the voice of God as He calls to your heart for that work that He would have you to accomplish for His glory. In Jesus' name. "

Dr. Constable's Expository Notes

C. Jonah’s displeasure at God’s mercy 4:1-4

The reader might assume that the Lord’s deliverance of the Ninevites from imminent doom is the climax of the story. This is not the case. The most important lesson of the book deals with God’s people and specifically God’s instruments, not humanity in general.

"Though Jonah hardly comes across as a hero anywhere in the book, he appears especially selfish, petty, temperamental, and even downright foolish in chap. 4." [Note: Stuart, p. 502.]

Dr. Constable's Expository Notes

God did not rebuke Jonah nor did He ask what right he had to criticize God. Rather, He suggested that Jonah might not be viewing the situation correctly. God also confronted Job tenderly by asking him questions (cf. Jonah 4:9; Jonah 4:11; Job 38-39). The Jerusalem Bible translation, "Are you right to be angry?" captures the intent of the Hebrew text. Jonah had condemned God for not being angry (Jonah 4:2), but now God challenged Jonah for being angry. Jonah was feeling the frustration of not understanding God’s actions in the light of His character, which many others have felt (e.g., Job, Jeremiah, Habakkuk, et al.).

When God’s servants become angry because God is as He is, the Lord deals with them compassionately.

Gill's Exposition of the Whole Bible

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 ההיטב חרה לך "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.

Henry's Complete Commentary on the Bible

      1 But it displeased Jonah exceedingly, and he was very angry.   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.   3 Therefore now, O LORD, take, I beseech thee, my life from me; for it is better for me to die than to live.   4 Then said the LORD, Doest thou well to be angry?

      See here, I. How unjustly Jonah quarrelled with God for his mercy to Nineveh, upon their repentance. This gives us occasion to suspect that Jonah had only delivered the message of wrath against the Ninevites, and had not at all assisted or encouraged them in their repentance, as one would think he should have done; for when they did repent, and found mercy,

      1. Jonah grudged them the mercy they found (Jonah 4:1; Jonah 4:1): It displeased Jonah exceedingly; and (would you think it?) he was very angry, was in a great heat about it. It was very wrong, (1.) That he had so little government of himself as to be displeased and very angry; he had no rule over his own spirit, and therefore, as a city broken down, lay exposed to temptations and snares. (2.) That he had so little reverence of God as to be displeased and angry at what he did, as David was when the Lord had made a breach upon Uzza; whatever pleases God should please us, and, though we cannot account for it, yet we must acquiesce in it. (3.) That he had so little affection for men as to be displeased and very angry at the conversion of the Ninevites and their reception into the divine favour. This was the sin of the scribes and Pharisees, who murmured at our Saviour because he entertained publicans and sinners; but is our eye evil because his is good? But why was Jonah so uneasy at it, that the Ninevites repented and were spared? It cannot be expected that we should give any good reason for a thing so very absurd and unreasonable; no, nor any thing that has the face or colour of a reason; but we may conjecture what the provocation was. Hot spirits are usually high spirits. Only by pride comes contention both with God and man. It was a point of honour that Jonah stood upon and that made him angry. [1.] He was jealous for the honour of his country; the repentance and reformation of Nineveh shamed the obstinacy of Israel that repented not, but hated to be reformed; and the favour God had shown to these Gentiles, upon their repentance, was an ill omen to the Jewish nation, as if they should be (as at length they were) rejected and cast out of the church and the Gentiles substituted in their room. When it was intimated to St. Peter himself that he should make no difference between Jews and Gentiles he startled at the thing, and said, Not so, Lord; no marvel then that Jonah looked upon it with regret that Nineveh should become a favourite. Jonah herein had a zeal for God as the God of Israel in a particular manner, but not according to knowledge. Note, Many are displeased with God under pretence of concern for his glory. [2.] He was jealous for his own honour, fearing lest, if Nineveh was not destroyed within forty days, he should be accounted a false prophet, and stigmatized accordingly; whereas he needed not be under any discontent about that, for in the threatening of ruin it was implied that, for the preventing of it, they should repent, and, if they did, it should be prevented. And no one will complain of being deceived by him that is better than his word; and he would rather gain honour among them, by being instrumental to save them, than fall under any disgrace. But melancholy men (and such a one Jonah seems to have been) are apt to make themselves uneasy by fancying evils to themselves that are not, nor are ever likely to be. Most of our frets, as well as our frights, are owing to the power of imagination; and those are to be pitied as perfect bond-slaves that are under the power of such a tyrant.

      2. He quarreled with God about it. When his heart was hot within him, he spoke unadvisedly with his lips; and here he tells us what he said (Jonah 4:2; Jonah 4:3): He prayed unto the Lord, but it is a very awkward prayer, not like that which he prayed in the fish's belly; for affliction teaches us to pray submissively, which Jonah now forgot to do. Being in discontent, he applied to the duty of prayer, as he used to do in his troubles, but his corruptions got head of his graces, and, when he should have been praying for benefit by the mercy of God himself, he was complaining of the benefit others had by that mercy. Nothing could be spoken more unbecomingly. (1.) He now begins to justify himself in fleeing from the presence of the Lord, when he was first ordered to go to Nineveh, for which he had before, with good reason, condemned himself: "Lord," said he, "was not this my saying when I was in my own country? Did I not foresee that if I went to preach to Nineveh they would repent, and thou wouldst forgive them, and then thy word would be reflected upon and reproached as yea and nay?" What a strange sort of man was Jonah, to dread the success of his ministry! Many have been tempted to withdraw from their work because they had despaired of doing good by it, but Jonah declined preaching because he was afraid of doing good by it; and still he persists in the same corrupt notion, for, it seems, the whale's belly itself could not cure him of it. It was his saying when he was in his own country, but it was a bad saying; yet here he stands to it, and, very unlike the other prophets, desires the woeful day which he had foretold and grieves because it does not come. Even Christ's disciples know not what manner of spirit they are of; those did not who wished for fire from heaven upon the city that did not receive them, much less did Jonah, who wished for fire from heaven upon the city that did receive him, Luke 9:55. Jonah thinks he has reason to complain of that, when it is done, which he was before afraid of; so hard is it to get a root of bitterness plucked out of the mind, when once it is fastened there. And why did Jonah expect that God would spare Nineveh? Because I knew that thou was a gracious God, indulgent and easily pleased, that thou wast slow to anger and of great kindness, and repentest thee of the evil. All this is very true; and Jonah could not but know it by God's proclamation of his name and the experiences of all ages; but it is strange and very unaccountable that that which all the saints had made the matter of their joy and praise Jonah should make the matter of reflection upon God, as if that were an imperfection of the divine nature which is indeed the greatest glory of it--that God is gracious and merciful. 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. (2.) In a passion, he wishes for death (Jonah 4:3; Jonah 4:3), a strange expression of his causeless passion! "Now, O Lord! take, I beseech thee, my life from me. If Nineveh must live, let me die, rather than see thy word and mine disproved, rather than see the glory of Israel transferred to the Gentiles," as if there were not grace enough in God both for Jews and Gentiles, or as if his countrymen were the further off from mercy for the Ninevites being taken into favour. When the prophet Elijah had laboured in vain, he wished he might die, and it was his infirmity, 1 Kings 19:4. But Jonah labours to good purpose, saves a great city from ruin, and yet wishes he may die, as if, having done much good, he were afraid of living to do more; he sees of the travail of his soul, and is dissatisfied. What a perverse spirit is mingled with every word he says! When Jonah was brought alive out of the whale's belly, he thought life a very valuable mercy, and was thankful to that God who brought up his life from corruption, (Jonah 2:6; Jonah 2:6), and a great blessing his life had been to Nineveh; yet now, for that very reason, it became a burden to himself and he begs to be eased of it, pleading, It is better for me to die than to live. Such a word as this may be the language of grace, as it was in Paul, who desired to depart and be with Christ, which is far better; but here it was the language of folly, and passion, and strong corruption; and so much the worse, [1.] Jonah being now in the midst of his usefulness, and therefore fit to live. He was one whose ministry God wonderfully owned and prospered. The conversion of Nineveh might give him hopes of being instrumental to convert the whole kingdom of Assyria; it was therefore very absurd for him to wish he might die when he had a prospect of living to so good a purpose and could be so ill spared. [2.] Jonah being now so much out of temper and therefore unfit to die. How durst he think of dying, and going to appear before God's judgment-seat, when he was actually quarrelling with him? Was this a frame of spirit proper for a man to go out of the world in? But those who passionately desire death commonly have least reason to do it, as being very much unprepared for it. Our business is to get ready to die by doing the work of life, and then to refer ourselves to God to take away our life when and how he pleases.

      II. See how justly God reproved Jonah for this heat that he was in (Jonah 4:4; Jonah 4:4): The Lord said, Doest thou well to be angry? Is doing well a displeasure to thee? so some read it. What! dost thou repent of thy good deeds? God might justly have rejected him for this impious heat which he was in, might justly have taken him at his word, and have struck him dead when he wished to die; but he vouchsafes to reason with him for his conviction and to bring him to a better temper, as the father of the prodigal reasoned with his elder son, when, as Jonah here, he murmured at the remission and reception of his brother. Doest thou well to be angry? See how mildly the great God speaks to this foolish man, to teach us to restore those that have fallen with a spirit of meekness, and with soft answers to turn away wrath. God appeals to himself and to his own conscience: "Doest thou well? Thou knowest thou does not." We should often put this question to ourselves, Is it well to say thus, to do thus? Can I justify it? Must I not unsay it and undo it again by repentance, or be undone forever? Ask, 1. Do I well to be angry? When passion is up, let it meet with this check, "Do I well to be so soon angry, so often angry, so long angry, to put myself into such a heat, and to give others such ill language in my anger? Is this well, that I suffer these headstrong passions to get dominion over me?" 2. "Do I well to be angry at the mercy of God to repenting sinners?" That was Jonah's crime. Do we do well to be angry at that which is so much for the glory of God and the advancement of his kingdom among men--to be angry at that which angels rejoice in and for which abundant thanksgivings will be rendered to God? We do ill to be angry at that grace which we ourselves need and are undone without; if room were not left for repentance, and hope given of pardon upon repentance, what would become of us? Let the conversion of sinners, which is the joy of heaven, be our joy, and never our grief.

Spurgeon's Verse Expositions of the Bible

Jonah's Object-Lessons

June 11, 1885 by C. H. SPURGEON (1834-1892)

"And the Lord God prepared a gourd, and made it to come up over Jonah, that it might be a shadow over his head, to deliver him from his grief. So Jonah was exceeding glad of the gourd. But God prepared a worm when the morning rose the next day, and it smote the gourd that it withered. And it came to pass, when the sun did arise, that God prepared a vehement east wind; and the sun beat upon the head of Jonah, that he fainted, and wished in himself to die, and said, It is better for me to die than to live." Jonah 4:6-8 .

I want to lay the stress especially upon these three sentences in my text, "God prepared a gourd." "God prepared a worm." "God prepared a vehement east wind." The life of Jonah cannot be written without God; take God out of the prophet's history, and there is no history to write. This is equally true of each one of us. Apart from God, there is no life, nor thought, nor act, nor career of any man, however lowly or however high, Leave out God, and you cannot write the story of anyone's career. If you attempt it, it will be so ill-written that it shall be clearly perceived that you have tried to make bricks without straw, and that you have sought to fashion a potter's vessel without clay. I believe that, in a man's life, the great secret of strength, and holiness, and righteousness, is the acknowledgment of God. When a man has no fear of God before his eyes, there is no wonder that he should run to an excess of meanness, and even to an excess of riot. In proportion as the thought of God dominates the mind, we may expect to find a life that shall be true and really worth living; but in proportion as we forget God, we shall play the feel. It is the feel who says in his heart, "No God," and it is the feel who lives and acts as if there were no God. In Jonah's life, we meet with God continually. The Lord bade the prophet go to Nineveh, but instead of going there, he took ship to go to Tarshish. Quick as thought, at the back of that announcement, we read, "But the Lord sent out a great wind into the sea, and there was a mighty tempest in the sea, so that the ship was like to be broken." God hurled out the wind as if he had been throwing a thunderbolt after his servant who was seeking to escape from him, and there was such a terrible storm that the shipmen were compelled to cast Jonah overboard. Then we read, in the 17th verse of the first chapter, "The Lord had prepared a great fish to swallow up Jonah. And Jonah was in the belly of the fish three days and three nights." God began by preparing a storm, but he went on to prepare a fish. We do not know what fish it was, and it does not matter; it was one that God made on purpose, and it answered so well that Jonah lived in the fish's belly for three days and three nights, and then he was landed safely, a better man than when he went into the sea, though none too good even then. You may have found, dear friend, that God has prepared a storm in your life. There was a tempest which checked you in your career of sin. You had determined to go to destruction, and you had "paid the fare thereof;" but there came a great trial, something or other that stopped your ship, and threatened utterly to swallow it up. After that, there came delivering mercy; you who were cast into the sea were, nevertheless, not lost, but saved. What you judged to be your destruction turned out to be for your salvation, for God had from of old prepared the means of saving you; and he sent you such a deliverance that you were compelled to say with Jonah, "Salvation is of the Lord." Since that time, I should not wonder if you have seen the hand of God in many very singular ways, possibly in much the same form as Jonah did, not literally, but spiritually. Especially if you have erred as Jonah did, if you have fallen into ill-humours as he did, you have probably had to bear the same kind of discipline and chastisement. Let it never be forgotten that Jonah was a man of God. I often hear great fault found with him, and he richly deserves the condemnation; he was not at all an amiable person; but, for all that, he was a man of God. When he was in the very depths of the sea, when he appeared to be cut off from all hope, he prayed as none but a man of God could pray: "Out of the belly of hell cried I, and thou heardest my voice." It takes a real saint to cry out of such a place as Jonah was in, the living tomb of the belly of the fish. He was also a man of faith, else had he not been a man of prayer. But he did still believe in his God; it was even as the result of a mistake that was made by his faith, rather than by his unbelief, that he tried to run away. He had such regard for God's honor that he could not bear to exercise a ministry which he feared would raise a question about the truthfulness of God, and represent him to be changeable. So far as his idea of God went, he was faithful to it; his fault mainly lay in that imperfect idea of God which had taken possession of his mind. Jonah was a man of faith and a man of prayer, and God honored him exceedingly by making his word to turn the whole city upside down. For my part, I hardly know of any other man who ever had so high an honor put upon him as this man had. It is just possible that, if you or I had made a king on his throne to come down from it, and robe himself in sackcloth, and if we had seen a whole city men, women, and children, all crying out for mercy as the result of one sermon from us, we might have been as greatly foolish, through the intoxication of pride, as this man was foolish through a vehement zeal for God, which happened to take a harsh shape, instead of being tempered, and softened, and sweetened by a recognition of the great love and kindness of God, and by a sweet delight in those gracious attributes of his character. Jonah was grandly stern amid a wicked generation; he was one of God's "Ironsides." He was the man for a fierce fight, and he would not hold back his hand from the use of the sword, or do the work of the Lord half-heartedly; he was one who wished to make thorough work of anything he undertook, and to go to the very end of it. We want more of such men nowadays; he was not lacking in backbone, yet he was lacking in heart; in that respect we would not be like him. He was singularly strong where so many in these days are grievously weak; perhaps he is all the more criticized and condemned because that virtue which he possessed is so rare to-day. The faults he had were on that side on which most modern professors do not err; and therefore, Pharisee-like, they are content to condemn the man for that which they do not themselves commit, Because they are not brave enough and strong enough to fall into such a fault. In my text, we have God very conspicuous in the life of his servant Jonah; and I want to bring out this truth very prominently, that we may also see God in our lives in similar points to those in which he manifested himself to Jonah. So, we will notice, first, that God is in our comforts: "God prepared a gourd." Secondly, God is in our bereavements and losses; "God prepared a worm." Thirdly, God is in our heaviest trials: "God prepared a vehement east wind." Then, fourthly, what is not in the text in words, but is of the very essence of it, God prepared Jonah: and these three things the gourd, the worm, and the east wind, were a part of his preparation, the means of making him a fitter and a better man for his Lord's service. He learned by the gourd, and he learned by the worm, and he learned by the vehement east wind; they were a sort of kindergarten school to which the childlike spirit of Jonah had to go. He needed to be taught as children in their infancy are taught by object-lessons, and things that they can see; so Jonah went to God's kindergarten, to learn from the gourd, and the worm, and the east wind, the lessons that he would not learn in any other way. I. So, first, I remind you that GOD IS IN OUR COMFORTS: "God prepared a gourd." Everything of good that we enjoy, however little it may be, comes from God.

"'Tis God that Hits our comforts high, Or sinks them in the grave; He gives, and blessed be his name! He takes but what he gave."

Let me call your attention to Jonah's comfort, that is, the gourd which God prepared. It was sent to him when he was in a very wrong spirit, angry with God, and angry with his fellow-men. He had hidden away from everybody in that bit of a shanty which he had put up for himself outside the city, as if he was a real Timon the man-hater. Sick of everybody, and sick even of himself, he gets away into this little booth, and there, in discontent and discomfort, he sits watching to see the fate of the city lying below the hill. Yet God comforted him by preparing a gourd to be "a shadow over his head, to deliver him from his grief." You know that we are very apt to say of some people, "Well, really, they are of such a trying disposition, they fret about nothing at all, and they worry themselves when they have no cause for it; we have no patience with them." That is what you say, but that is not how God acts. He does have pity upon such people, and he has had patience with many of you when you have been of the number of such people. Why, I do not believe that any man here would have proposed to make a gourd grow up to cover the head of the angry prophet; we should much more likely have called a committee meeting, and we should have agreed that, if the discontented brother liked to go and live in a booth, he had better work the experiment out; it would probably be for his good, and make him come back and live in the city properly, like other people! Though he was left to feel the cold by night, and the heat by day, it was entirely his own choice; and if a person chooses such a residence, it is not for us to interfere! That is how men talk, and men are so exceedingly wise, you know; but that is not how God talks, and he is infinitely wiser than any of his creatures. His wisdom is sweetly loving, but ours sometimes curdles into hardness. What think ye, brothers and sisters, has not God sent us many comforts when we did not deserve them; when, on the contrary, we had made a rod for our own back, and might well have reckoned upon being made to smart? Yet God has sent us comforts which have relieved us of the sorrow which we foolishly brought upon ourselves, and made us stay the fretfulness which was our own voluntary choice. God has been wonderfully tender with us, even as a mother is with her sick child. Have you not found it so, brothers and sisters? Well, now, look back upon your past life, and think that all the comforts which came to you when you deserved to be left without them, came from God, and for them all let his name be blessed. Further, notice, that the comfort which came to Jonah was exactly what he wanted. It was a gourd, a broad-leaved plant, very probably the castor-oil plant, which botanists call Palma Christi, because of its resemblance to the human hand. In its native country, it grows very rapidly, so that it would speedily afford a welcome shade from the heat; whatever kind of gourd it was, God prepared the plant, and it was exactly the kind to shield Jonah from the burning heat of the sun. The Lord always knows how to send us just the very comfort that we most require. There is many a mother who has had only one of her children spared to her, but what a comfort that one child has been! I have heard one good woman say, "My dear daughter is such a joy to me, she is everything I could wish." Or it may be that God has sent to you some other form of earthly comfort, which has been altogether invaluable to you; it has been a screen from the great heat of your trouble, "a shelter in the time of storm." Whenever you get such an invaluable blessing, praise God for it. Do not let your gourd become your god, but let your gourd lead you to your God. When our comforts become our idols, they work our ruin; but when they make us bless God for them, then they become messengers from God, which help toward our growth in grace. Note, next, that God sent this comfort to Jonah at the right time. It came just when he needed it; when he was most distressed, then it was that the gourd came up in a night. The punctuality of God is very notable.

"He never is before his time, He never is too late."

Just when we need a mercy, and when the mercy is all the more a mercy because it is so timely, then it comes. If it had come later, it might have been too late; or, at any rate, it would not have been so seasonable, and therefore not so sweet. Who can know when is the right time like that God who sees all things at a single glance? He knows when to give, and when to take. In every godly life there is a set time for each event; and there is no need for us to ask, "Why is the white here and the black there; why this gleam of sunlight and that roar of tempest; why here a marriage and there a funeral; why sometimes a harp and at other times a sackbut?" God knows, and it is a great blessing for us when we can leave it all in his hands. Let the gourd spring up in a night, it will be the right night; and let the gourd die in the morning, it will be the right morning. All is well if it be in God's hands. Let us, therefore, distinctly recognize God in our comforts, in their coming to us when we are unworthy of them, in their coming in the form in which we most require them, and in their coming at the time when we are most in need of them. This gourd, like all our comforts, was sent to Jonah with an exeedingly kind design, and God made it to come up, "that it might be a shadow over his head, to deliver him from his grief." One would not have thought of a gourd delivering a man like that from his grief. It is an unmanly thing for a prophet of Jehovah to have a grief from which a gourd can deliver him; but God knew his servant, and ha condescension he sent this singular form of comfort with this motive, "to deliver him from his grief." I think that Jonah, when he wrote this verse, must have smiled to himself, and thought, "All through the ages, what a feel they will think I was! "yet he went on, and honestly put it down. So, often, when you and I have been comforted by some mere trifle, and we have been very grateful for it; yet, looking back upon it, we have thought to ourselves, "What poor creatures we were to have been comforted by so small a thing! How foolish it seems for us first to have been put out by so little a matter, and then to have been comforted by something equally little!" Let us see here God's wonderful kindness, his microscopical kindness in thus looking, as it were, to our animalculae of grief, and somehow dealing with them after their own shape and form, so as to deliver us from the grief they have caused us. Yet, further, it seems that this design of God was fully answered, for "Jonah was exceeding glad of the gourd." God has often sent us mercies that have made us exceeding glad, and we have been delivered from the pressure of heavy grief. But here is the sad note in the history of Jonah, as it has often been with us also, although he was exceeding glad, he does not appear to have been exceeding grateful. It is one thing to be glad of a mercy, it is another matter to be grateful for that mercy. Sometimes a man spends all his time in rejoicing over the comfort, which then becomes idolatry, whereas he ought to have expended it in blessing God for the comfort, and then it would have shown that he was in a right state of heart. I do not read that Jonah thanked God for this gourd; possibly, no worm would have devoured it if he had done so. Our comforts are always safest when they are enveloped in gratitude. Let us overlay the wood of our comfort with the gold plate of our gratitude; so shall it be preserved. An ordinary comfort protected with a sheet of gratitude shall become to us a double means of grace. This, then, is the first point at which I am aiming. I want every child of God and I would that every man and woman and child here would do the same, just to think of every comfort as having come from God. Even though it be a poor fading thing, like a gourd, yet it is valuable to you for the present; therefore, think of it as having come to you from God, even as "the Lord God prepared a gourd" to deliver his servant Jonah from his grief. So, the Lord has prepared your comforts, prepared your prosperity, prepared your wife, prepared your children, prepared your friends; wherefore, bow your heads in gratitude to him, and bless the name of the Lord whose mercy endureth for ever. II. Now we turn to our second point, where we shall need even more faith than in the first part of our subject. The prophet next says that "God prepared a worm," which teaches us that GOD IS IN OUR BEREAVEMENTS AND LOSSES. Jonah's great comfort was destroyed by a very little thing. It was only a worm, but that was enough to destroy the gourd. Oh! how soon may our earthly comforts be taken away from us! There is a little fluctuation in the markets, and the prosperous merchant becomes a bankrupt. A little red spot appears in the cheek of your fair child, and in a few weeks she is taken away by decline or consumption. A very little thing may soon destroy all your comforts, and make them to be like the withered leaves of Jonah's gourd. It was also, probably, an unseen thing that wrought this havoc. Very likely Jonah did not see that worm. God prepared it, but the prophet did not discern it, until he saw the destruction it had caused. And, my clear friends, some little unseen thing may yet come to you, and turn into grief all your present joy. Besides, it was a very foul thing, a worm, a maggot, at the root of this gourd; and through this foul thing it withered and died. It is sometimes the sharpest bitterness of our grief when we have our joy spoiled by somebody else's sin. The venomous whisper of a wicked gossip, a foul drop from the black tongue of slander, has poisoned the very well-spring of domestic bliss. In Jonah's case, the Lord prepared the worm; and although no evil thing can be charged against the good God, yet at the back of man's free will there is the great truth of divine predestination, which, without taking any evil upon itself, yet overrules even the waywardness of man for the Lord's own glory. People often think that there is no worm which can eat into their comfort; but God can prepare one, as he did in the case of the prophet. He as much prepared the worm as he prepared the gourd, he as much destroyed the comfort as he first of all gave it to his sorrowing servant. This worm, which God had prepared, did its work very speedily. The gourd was destroyed in a night; when Jonah fell asleep, there it was over his head, guarding him from the bright beams of the moon; but when he woke in the morning, it hung shrivelled and worn out, affording no protection whatever from the fierce rays of the sun. Oh, how soon can God take away every atom of comfort that we have! I am never at a wedding but the thought of a funeral crosses my mind; I cannot help it. Neither do I hear the sound of joyous music, but I reflect how soon it will all be over, and the trumpet of the great day of judgment will subdue all hearts with fear. It is well, when you are glad, to rejoice as though you rejoiced not, for then you will learn, when you are sorrowful, to mourn as though you sorrowed not. Recollecting the vanity and frailty of all things here below, have yourself well in hand; create your circumstances, rather than be the creature of them; overrule them by faith, instead of bowing before them in terror. Further, when God prepared the worm to destroy Jonah's gourd, the result of its work was very sad. It left the poor man without that which had made him exceeding glad, and he was as angry and distressed as before he had been rejoicing. I want you, dear friends, just to pause here to learn this lesson. It is God who sends your trials; do not get into your head the notion that your sickness or anything else that grieves you is from the devil. He may have a finger in it, but he is himself always under the supremacy of God. When Job is vexed and plagued by Satan, the arch-enemy cannot touch him anywhere till God gives permission. God stands evermore at the back of all that happens; therefore, do not begin kicking at the secondary agent. You know that, if you strike a dog with a stick, he bites at the stick; if he were a sensible dog, he would try to bite you. If you quarrel with anything that happens, your quarrel is virtually with God himself. It is no use to quarrel with the Lord's agent; for it is God, after all, who sends you the affliction, and "he doth not afflict willingly nor grieve the children of men." Say, as old Eli did, when he heard the evil tidings concerning his household, "It is the Lord: let him do what seemeth him good." Let it be with you as it was with Aaron when, as he could not speak joyfully, he did not speak at all: "Aaron held his peace." It is sometimes a great thing to be able not to say anything. Silence is golden when it is the silence of a complete submission to the will of the Lord. God prepares the worm; therefore, be not angry with the poor worm, but just let the gourd go. It was God who made it to grow, and he had a perfect right to take it away when he pleased. III. Now, thirdly, "God prepared a vehement east wind," which teaches us that GOD IS IN OUR HEAVIEST TRIALS.

Jonah could not escape the fury of the wind, especially when his gourd was withered. This wind came from the east, which, according to our old proverb, is "neither good for man nor beast." But it came from the east most vehemently, and, at the same time, after the protecting gourd was gone, the fierce rays of the sun beat upon Jonah's head, where he seems to have been weakest, though he probably thought himself to be strongest just there. So, dear friends, God may send you troubles on the back of one another. The gourd is gone; now the east wind comes. Troubles seldom come alone, they usually fly in flocks, like martins; and it will often happen that one will come upon the back of another, and you will say to yourself, "Why does this trial come just now when I am least able to bear it?" Sometimes, also, troubles come very fiercely. It was "a vehement east wind." It came like the rush of scorching heat out of the open door of an oven; it was like the Sirocco, a sultry wind burning up everything in its track. This wind came with all its might upon poor Jonah; and just so may fierce and fiery trials come at any time upon the dearest servants of God. And, once more, trouble may come when we think ourselves secure. When Jonah went away out of the city, he seemed to say, "There, I will get away from men; I will not have anything more to do with them, they have always worried and troubled me. I will get quite alone; there I shall sit and enjoy myself, for I cannot enjoy anybody else." But the troubles came even there; indeed, Jonah had built his booth "on the east side of the city," just where he would be likely to feel the full force of the wind blowing from that quarter. In going there, he had not gone out of the realm of withered gourds, and he had not gone beyond the reach of the vehement east wind. Neither have you, dear friend, though you say, "I thought, when I left my last trying situation, I should get into a comfortable place." Yes, I will tell you when you will get into a comfortable place, if you are a Christian, and that is, when you pass out of this world altogether. But you will not find it anywhere else; go where you may on this globe, there are no islands upon which the sea does not sometimes beat roughly. There is no atmosphere so calm but the east wind will disturb it sooner or later; you may go and sit in your booth if you like, but there shall come to you even in that booth the chequers of comfort and of loss, of gourds which spring up in a night and which also wither in a night. Yes, fierce troubles will come to us, and they may bring us no benefit in themselves. It is a popular notion that trials sanctify those who have to endure them; but by themselves they do not. It is a sanctified trial that sanctifies the tried one; but trial itself, alone and by itself, might make men even worse than they are. Here, for instance, is Jonah; his gourd is gone, and the sun's fierce heat beats upon him, and makes him faint; and even to the Lord himself he says that he does well to be angry, even unto death. The trial was not sanctified to him while he was in it; and it often happens that "nevertheless afterward" is the time in which trials benefit us: "No chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby." You may have ten thousand trials, and yet be none the better for them unless you cry to God to sanctify every twig of the rod, and to make the fury of the east wind or the burning rays of the sun to be a blessing to you. It seems that, at the time, this trial only revealed Jonah's folly, for it appeared to make him pray very foolishly, and talk very foolishly. His trials were like the tossing of the troubled sea, whose waters cast up mire and dirt. This vehement east wind threw up great masses of black seaweed upon the shore of Jonah's character, and made the great sea of his heart roll up the foul mass of corruption that else might have been hidden and still. Brethren and sisters, unless the Spirit of God comes upon us in power, we shall not grow holy through our trials. Though we were washed in a sea of fire, we should not lose an atom of our sin by suffering. Nay, the very flames of hell shall never purify a soul, or purge away a single sin; he that is filthy shall even there be filthy still. There is nothing in suffering, any more than there is in joy, in and of itself, to make a man holy. That is the work of God, and of God alone; yet God overrules both our joy and our grief to accomplish his own divine purpose by his Spirit. It is God who sends the wind; so, once again, I want you to pause, and bow your heads before him who sends all your trouble. Do not be angry with God for what he does to you; but feel that it must be right even though it should tear everything away from you, though it should leave you a widow and houseless, though it should strip you, and though it should even slay you. God is God still; and the deeper your trouble, the greater are your possibilities of adoration; for, when you are brought to the very lowest, it is that, in extremis, you can raise the song in excelsis, out of the deepest depths you can praise the Lord to the very highest. When we glorify God out of the fires of fiercest tribulation, there is probably more true adoration of him in that melody than in the loftiest songs of cherubim and seraphim when they enjoy God, and sing out his praises in his presence above. IV. Now, lastly, I said that it was not in the text verbally, but it was there in spirit, that IN ALL THIS GOD WAS PREPARING HIS SERVANT. Do you not see that God was teaching Jonah by the eye and by experience? Unless the Lord had put Jonah through this process, he could not so well have argued with his servant. So the gourd must go, and the wind must come, and the sun must beat upon the fainting prophet, and Jonah in his angry temper must get to feel great grief over his poor gourd which had met with such an untimely death, and then God comes to him, and says, "Art thou troubled about thy gourd? Hast thou pity upon a gourd, and should not I have pity upon a great city with more than a hundred and twenty thousand helpless children within its walls, and all those thousands of unsinning cattle? Should not I spare these, when thou wouldst have spared this tender plant, which sprang up in a night, and withered in a night?" Sometimes, God puts us through an unusual experience in order that we may the better understand him; and sometimes that we may the better know ourselves. Men who are of a hard nature must have hard usage, diamond must cut diamond, that at last the purpose of the great Owner of the jewels may be accomplished. Then, dear heart, with thy sore afflictions, God is preparing thee to be a comforter to others. Thou distressed and troubled one, God is training thee that thou mayest be a very Barnabas, the son of consolation, to the sons and daughters of affliction in times to come. I would suggest to some of you here who have to bear double trouble that God may be preparing you for double usefulness, or he may be working out of you some unusual form of evil which might not be driven out of you unless his Holy Spirit had used these mysterious methods with you to teach you more fully his mind. I am probably speaking to some who are not yet converted to God. You have not yet believed in the Lord Jesus Christ, yet you have a world of troubles. You think that God is so angry with you that he means to destroy you, for ever since you have begun to think of divine things you have had nothing but trouble. You have lost one dear friend after another, you have yourself been very ill, and you often feel very low-spirited and sad, and you say to yourself, "Ah, I am doomed to perish!" Now, I do not come to that conclusion at all. On the contrary, I thank God for your trouble, for I think that, as God dealt with Jonah to teach him a lesson, he is dealing with you to bring you to himself. It was a good thing for Jonah when he had finished that quarrel with his God, for no good ever comes that way. What a blessed thing it would be for you also to finish your quarrel with God! Finish it soon, I beg you. How can you be reconciled to him? Only by the death of Jesus, for God has given his Son to die for sinners. That ought to end your quarrel with God. Remember that blessed verse, "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." Turn to him, then. Let the God of love end your discussions, and end your questionings; may his blessed Spirit come and sanctify your troubles, and bring you to himself! God bless you all, dear friends, for Jesus' sake! Amen.

Kelly Commentary on Books of the Bible

Lectures on the Minor Prophets.

W. Kelly.

The most cursory reader can hardly avoid seeing that Jonah has a peculiar place among the prophets. There is none more intensely Jewish; yet his prophecy was addressed to the Gentiles, to the men of Nineveh in his day. Indeed here we learn nothing at all of his service in Israel. He is severed by God's call to this then most extraordinary mission and testimony. Thus, as it has been well observed, Jonah seems outwardly as singular in the Old Testament among the prophets as James is apt to sound strange to many ears among the New Testament apostles. Perhaps every one has felt the difficulty: certainly we know that in some eminent servants of the Lord the difficulties have been allowed to interfere with the reverential confidence due to an inspired writing, as I am assured most mistakenly. Nevertheless such remains the notorious fact. Even a man known for the wonderful work God gave him to do like Luther put a signal slight on the Epistle of James. No argument is needed to prove that he had not one good reason, that his unbelief was quite unjustifiable, and that the error wrought exceeding evil in proportion to the eminence of the man. For the influence of a leader's words, if he go seriously astray, is so much the more dangerous. Hence the Lutheran party in Germany have always shown the strongest tendency towards what some have called "a free handling" of the word of God, but it is to be feared in anything but a becoming spirit. Who can wonder that this has at length developed into the various forms of decided rationalism in the present day, though indeed more or less ever since the Reformation? They may ever so little reflect or sympathize with what was of faith and of divine excellence; but they are none the less disposed to cite Luther as giving an anticipative sanction to their own sceptical spirit towards the word of God.

The truth is that the value of the books of both James and Jonah is chiefly owing to, and seen in, their peculiarity. God is not narrow, though man is; and our wisdom lies in being lifted out of our own pettiness into the vast mind of God. Hence it will be found that, so far from James being one who slighted grace, his epistle is unintelligible unless a man really understands and holds fast the grace of God. He is the only apostle who uses the remarkable term "the perfect law of liberty." This supposes not law but grace. Therefore it was really the feebleness with which grace was apprehended which made people fancy and shrink back from the bugbear of legalism in the Epistle of James. Had they read it in the liberty of grace, they would have seen the real power of the Spirit of God in giving the Christian to realise his liberty.

Just so it appears to me that Jonah in the same way, although personally he might be eminently Jewish in his feeling, nevertheless was used of God for a final Old Testament testimony to the Gentiles. Nineveh, the capital of the then Assyrian kingdom, was at that time the great power of the world. It was before the days when Babylon aspired to supreme empire, and was permitted to acquire it; for Babylon was of itself a most ancient city probably before Nineveh; but it was not allowed to rise up into supremacy until the complete trial of Israel, and the proved failure even of Judah and David's house. Jonah was an early prophet. He lived in or before the days of Jeroboam II. I believe that modern speculation has put him a hundred years perhaps too late. However, this is a small matter. The grand point is the bearing of his prophecy. There is another difference too that is worthy of note in Jonah, and that is, that the book differs from others of the minor prophets by being for the most part prophecy in fact and not so much in word. The whole history of Jonah is a sign. It is not simply what he said but what he did, and the ways of God with him; and this it will be my business to endeavour to expound.

The New Testament points us out some of the most prominent parts of this prophecy, and will be found, I think, to give us the key to the bearing of it in a distinct and material way. Our Lord Himself refers to it, particularly also, it may be added, to that which has drawn out the incredulity of many divines. Now it is well known to those who are acquainted with the working of mind in the religious world, that they have found enormous difficulties in the facts of the book of Jonah. The truth is that, as elsewhere, they stumble over the claims of prophecy; it is here the difficulty of a miracle. But to my mind a miracle, although no doubt it is the exertion of divine power, and entirely outside the ordinary experience of man, is the worthy intervention of God in a fallen world. It is a seal given to the truth in the pitiful mercy of God, who does not leave a fallen race and lost world to its own remediless ruin. So far therefore, from miracles being the slightest real difficulty, any one who knows what God is might well expect Him to work them in such a world as this. I do not mean arbitrarily, or at such a time as ours; for although there be answer to prayer now and the most distinct working of God according to it, it is all to my mind a simple thing. We must never confound an answer to prayer, precious as it may be, with a miracle. For an answer to prayer is no more unintelligible than that your own earnest request to man should bring out a special intervention to your mind. What greater difficulty is there for God to hear the cry of His children? Have baptized men and women sunk into degrading epicureanism? It is then truly monstrous to shut out such a gracious interference of God every day, and there cannot be a stronger proof of where and what man has come to in Christendom than the notion that special answers to prayer are irreconcilable with the general laws God has established to govern the world as well as mankind. Now there is no doubt that there are general principles, if you will, as to everything, as to the universe, as to the moral ways of God with men, and also as to His dealing with His own children. But then we must never shut out that He is a really personal God, who, even when a miracle may not be, knows how to make His care a living and a known reality for the souls of all that confide in Him.

In the present case then we have one authority weighing infinitely more than all the difficulties which have been mustered by unbelief. For it is plain that our Lord Jesus singles out the particular point of greatest difficulty and affixes to it His own almighty stamp of truth. Can you not receive the words of the Lord Jesus against all men that ever were? What believer would hesitate between the Second man and the first? The Lord Jesus has referred to the fact that Jonah was swallowed up by the great fish, call it what you will: I am not going to enter into a contest with naturalists whether it was a shark, a spermaceti whale or another. This is a matter of very small account. We will leave these men of science to settle the kind; but the fact itself, the only one of importance for us to affirm, is that it was a great fish which swallowed and afterwards yielded up the prophet alive. This is all one need stand to the literal truth of the fact alleged. There is no need to imagine that a fish was created for the purpose. There are many fishes quite capable of swallowing a man whole: at any rate such have been. If there was one then, it is enough. But the fact is not only affirmed in the Old Testament, but reaffirmed and applied in the New by our Lord Himself. Any man who disputes this must give an account of his conduct before the judgment seat of Christ ere long.

Turning then to our prophecy, we read, "Now the word of Jehovah came unto Jonah the son of Amittai, saying, Arise, go to Nineveh, that great city, and cry against it; for their wickedness is come up before me. But Jonah rose up to flee unto Tarshish from the presence of Jehovah, and went down to Joppa; and he found a ship going to Tarshish: so he paid the fare thereof, and went down into it, to go with them unto Tarshish from the presence of Jehovah." But in Jonah is seen the stiff-neckedness of man. Jehovah told him to go east, and he at once hurries west; that is, he flies exactly in the teeth of the divine command. To some this seems unaccountable in a prophet; to the rationalist it is incredible, and casts a doubt on the historical character of the entire book. But we have to learn that flesh is no better in a prophet than in ourselves. For the real difference between men is not that the flesh of some is better than that of others, but that some have learned to distrust themselves altogether, and to live another life which is by faith, not by flesh. Therefore it is that the believer only in fact lives to God so long as he goes on in dependence on Him. The moment he ceases to do so, wonder not at anything he says or does. Here we have a flagrant witness of it in Jonah. He was told to go to Nineveh; but "he rose up to flee unto Tarshish from the presence of Jehovah, and went down to Joppa," that is, to the neighbouring port of Palestine on the great sea, the Mediterranean, in order to go west.

"And he found a ship going to Tarshish: so he paid the fare thereof, and went down into it, to go with them unto Tarshish from the presence of Jehovah. But Jehovah sent out a great wind into the sea, and there was a mighty tempest in the sea, so that the ship was like to be broken. Then the mariners were afraid, and cried every man unto his god, and cast forth the wares that were in the ship into the sea, to lighten it of them. But Jonah was gone down into the sides of the ship; and he lay, and was fast asleep." Now it cannot be doubted that there must have been some strong (however unjustifiable) impulse which gave a contrary bias to this godly man, as undoubtedly the prophet was. What was the motive? To our minds singular enough, but none the less influential over him for all that. Jonah was afraid that God would be too good! If Nineveh repented, he suspected that He would show it mercy. He feared therefore that his own character as a prophet would suffer. He did not choose them to hear the threat that God was giving to destroy the Ninevites for their wickedness, lest they might humble themselves under his preaching, and the threatened judgment might not be put into execution, and Jonah would thus lose his honour. What a miserably selfish thing is the heart even of a prophet, unless just so far as he walks by faith! Jonah did not so walk, but allowed self to gain a transient mastery. I do not speak of what Jonah felt as a man, but of his jealousy as he thought for his office. He could not bear that his ministry should be jeoparded for a moment. How much better to trust the Master!

Now I need not say at any length that we have the exact and blessed contrast to this in a greater than Jonah, who deigns to compare in a certain respect His own ministry with that of His servant. A greater proof of divine humility there could scarcely be. But in all things Jesus was perfect, and in nothing more than this that He, knowing all things, the end from the beginning, came down into a scene where He tasted rejection at every step rejection not merely as a babe when He was carried away into Egypt, but rejection all through a life of the most blameless yet divinely ordered obscurity; then through a ministry which excited growing hatred on man's part. There is nothing a man more dreads than to be nothing at all. Even to be spoken against is not so dreadful to the poor proud spirit of man as to be absolutely unnoticed; and yet the very much greater part of the life of Jesus was spent in this entire obscurity. We have but a single incident recorded of Jesus from His earliest years until He emerges for the ministry of the word of God and the gospel of the kingdom. But then He lived in Nazareth, proverbially the lowest of poor despised Galilee so much so that even a godly Galilean slighted and wondered if any good thing could come out of Nazareth. Such was Jesus; but more than this; when He did enter on the publicity of divine testimony, there too He meets opposition, though at first there was a welcome which would have gratified most men, yea servants of God. But He the Son, the divine person who was pleased to serve in this world, saw through that which would have been sweet to others when they, astonished and attracted, hung on the gracious words that fell from His lips. And how soon a dark cloud passed over it! For even that self-same day in which men heard such words as had never fallen on the ears of man, miserable and infatuated they could not endure the grace of God, and, had they been left to themselves, would have cast Him down headlong from the precipice outside their city. Such man was and is. How truly all that was fair was but as the morning cloud and early dew. But Jesus, we see, accepts a ministry of which He knew from the first the character, course, and results, perfectly aware that the more divine grace and truth were brought out by Him, the sterner rejection He should meet with among men.

God deals very tenderly with us in this respect. He does not fail to send somewhat to cheer and lift up the heart of the workman in praise to Himself; and only just so far as there is faith to bear it does He put on him a heavier burden. But as to the Lord Jesus there was no burden that He was spared; and if none in His life, what shall we say of His death? There indeed a deeper question was raised, on which we need not enter now, only referring to the first great principle as the contrast to the conduct of Jonah in going directly in the teeth of the Lord's distinct commission.

Another trait we find marked in Jonah his Jewish feeling. He was intensely national. He could not bear that there should be the slightest apparent failure of his word as a prophet in the midst of the Gentiles. He would rather that every Gentile had been swallowed up in destruction than that one word of Jonah should fall to the ground. It was precisely here where he had to learn himself short of the mind and heart of God. The wonders that were wrought were not too great for teaching the needed lesson. We have already referred to Jesus, but we need not even go so high as to the Lord of glory. In some respects the working of the Spirit of God in the apostle Paul may aptly serve for us, because he was a man not only of flesh and blood, but of like passions as we. Who ever suffered like him the afflictions of the gospel? Who with burning love to Israel so spent himself in untiring labours among the Gentiles labours too so unrequited then, that among the Gentiles themselves who believed he so often knew what it is to be less loved the more abundantly he loved?

On the other hand Jesus had no sin. Although perfectly man, every thought, feeling, and inward motion was holy in Jesus: not only not a flaw in His ways was ever seen, but not a stain in His nature. Whatever men reason or dream, He was as pure humanly as divinely; and this may serve to show us the all-importance of holding fast what men call orthodoxy as to His person. I shall yield to none in jealousy for it, and loyally maintain that it is of the substance and essence of the faith of God's elect that we should confess the immaculate purity of His humanity, just as much as the reality of His assumption of our nature. Assuredly He did take the proper manhood of His mother, but He never took manhood in the state of His mother, but as the body prepared for Him by the Holy Ghost, who expelled every taint of otherwise transmitted evil. In His mother that nature was under the taint of sin: she was fallen, as were all others naturally begotten and born in Adam's line. In Him it was not so; and, in order that it should not be so, we learn in God's word that He was not begotten in a merely natural generation, which would have perpetuated the corruption of the nature and have linked Jesus with the fall; but by the power of the Holy Ghost He and He alone was born of woman without a human father. Consequently, as the Son was necessarily pure, as pure as the Father, in His own proper divine nature, so also in the human nature which He thus received from His mother: both the divine and the human were found for ever afterwards joined in that one and the same person the Word made flesh.

Thus, we may here take occasion to observe, Jesus is the true pattern of the union of man with God, God and man in one person. It is a common mistake to speak of union with God in the case of us His children. Scripture never uses language of the kind; it is the error of theology. The Christian never has union with God, which would really be, and only is in, the Incarnation. We are said to be one with Christ, "one spirit with the Lord," "one body," one again as the Father and the Son; but these are evidently and totally different truths. Oneness would suppose identification of relationship, which is true of us as the members and body of our exalted Head. But we could not be said to be one with God as such without confounding the Creator and the creature and insinuating a kind of Buddhistic absorption into deity, which is contrary to all truth or even sense. The phrase therefore is a great blunder, which not only has got nothing whatever to warrant it from the Spirit, but there is the most careful exclusion of the thought in every part of the divine word.

And here it may be of interest to say a few words of explanation as to our partaking of the divine nature, of which Peter speaks at the beginning of his second Epistle (2 Peter 1:4). It does not seem to be the same as oneness with Christ, which in scripture is always founded on the Spirit of God making us one spirit with the Lord after He rose from the dead. Christ when He was here below compared Himself to a corn of wheat that was alone: if it died, it would bring forth much fruit. Though the Son of God was always the life of believers from the beginning, He promises more, and thus indicates that union is a different thing. They must never be confounded. They are both true of the Christian; but union in the full sense of the word was that which could not be till Christ had died to put away before God our sins, yea to give us our very nature judged, so that we might stand in an entirely new position and relationship, made one by the Spirit with Christ glorified on high. This I believe to be the doctrine of scripture. Along with this observe that the only one who brings out the body of Christ asserted dogmatically in the New Testament is the apostle Paul. Our spiritual oneness is referred to frequently in the seventeenth chapter of the Gospel of John; but this is not exactly the same thing as being one with Christ according to the figure of the head and the body, which is the proper type of oneness in scripture. Now it is by the apostle Paul alone that the Spirit sets before us the body with its head; and this it is which figures the true notion according to God of our oneness with Christ.

To be one with or have life in Him is not the same thing. This may be clearly illustrated by the well-known instance of Abel and Cain. They had the same life as Adam; but they were not one with Adam as Eve was. She only was one with Adam. They had his life no less than their mother. Thus the two things are never the same and need not be in the same persons. Oneness is the nearest possible relationship, which may or may not be conjoined with the possession of life. Both are in the Christian. The pattern of oneness or its proper scriptural model is found under that of the head and the body, which is the more admirably expressive as the head clearly and of right directs all the movements of the body. In a man of sound mind and body there is not a single thing done by the extremity of the foot which is not directed by the head. Such exactly is the pattern spiritually. The Spirit of God animates the assembly, the body of Christ. The Holy Spirit is the true bond of oneness between the members on earth and Christ in heaven. By and by, when we go on high, it will be- represented by another figure equally apt, though also anticipatively applied while we are on earth. We never hear of the head and the body in the day of glory? but of the Bridegroom and the bride. So we read inRevelation 19:1-21; Revelation 19:1-21 that the marriage of the Lamb is then come. This takes place in heaven after the translation of the saints and before the day of Christ's appearing. Scripture: avoids speaking of the marriage until the whole work of God is complete in His assembly, so that those who are baptized of the Spirit into that one body may be caught up to Christ together. These between the two advents of the Lord are all in one common position. But those before Christ came were surely quickened of Him; sons of God, they were partakers of the divine nature. So are Christians now; so will be the saints when the millennial kingdom is set up under the reign of Christ manifest to every eye. But to be one with Christ, members of His body, is only true now that He is in heaven as the glorified man, and that the Spirit is sent down to baptize us into this new body on the earth. That one body is now being formed and perpetuated as long as the church remains on earth. The marriage of the Lamb (of course a figure of consummated union and joy) will only take place when the whole church is complete, not before, whatever may be the language inspired by hope ere then.

As to the difficulty of some minds, whether Christ partook of our nature as it is here, or we partake of Him as He is in heaven, the answer seems to me that both are true; but they are not the same truth. Christ partook of human nature, but not in the condition in which we have it. This has been already explained, as it is essential not only to the gospel but to the Christ of God. The man who denies this denies Christ's person; he wholly overlooks the meaning of the supernatural operation of the Holy Ghost. Such was the fatal blot of Irvingism a far deeper mischief than the folly about tongues or the pretensions to prophesying, or the presumption of restoring the church and its ministries, or even its gross Judaising. It made null and void the Holy Ghost's operation, which is acknowledged in the commonest creeds of both Catholics and Protestants. These all so far confess the truth; for I hold that as to this Catholics and Protestants are sound but the Irvingites are not, although in other matters they may say a great deal that is true enough. Certainly the late Mr. Irving saw and taught not a little neglected truth. Notwithstanding they were, and I believe still are, fundamentally unsound in holding the human nature of Christ to be fallen and peccable through the taint of the fall, thus setting aside the object and fruit of the miraculous conception by the power of the Highest.

Hence then our being partakers of the divine nature is one thing, the gift of the Holy Ghost quite another. Both we have now. The first is the new nature that pertains to us as believers, and this in a substantial sense has been true of all believers from the beginning. But besides this there is the peculiar privilege of oneness with Christ through the Holy Ghost sent down from heaven. Clearly this could not be until the Holy Ghost was given to baptize the disciples of Christ into one body; as again the Holy Ghost could not be given to produce this oneness till Jesus by His blood had put away our sins and been glorified at God's right hand. (Hebrews 1:1-14; John 1:1-51; John 7:1-53) Those who should be saved had been in every kind of impurity, and they must be washed from their sins before they could be righteously set in that position of nearness and relationship as "one new man." Esther was chosen and called to a high position; still, according to the habits due to the great king, there must needs be a great preparation before the actual consummation. I grant you this was but a natural place; still it is the type of a spiritual relationship; so that we may use it to illustrate God's mind. It is not consistent with His ways or His holiness that any should be taken out of the old things and put into the wonderful position of oneness with Christ until the work of redemption completely abolished our old state before God and brought us into a new one in Christ. Such is the order of scripture.

But there is more to come. For although we have already the Holy Ghost as well as the new nature, there is a third requisite which the glory of Christ demands for us: we shall be changed. That is, we Christians, who have now not only humanity but this fallen, are destined at Christ's coming again for us to be changed. Christ had human nature but not fallen. In His case alone was humanity holy, free from every blemish and taint, and pure according to God. It was not only not fallen, but fit without blood to be the temple of God. This is far more than could be said about Adam in his pristine innocency. When Adam came from the hand of God, good as he was, it could not be said that he was holy. There was absolute absence of all evil. God made the man upright before he sought inventions. There was untainted innocence. But holiness and righteousness are more than creation goodness and innocency. Holiness implies the intrinsic power that rejects evil in separation to God: and righteousness means consistency with the relationship in which one is set. Both these qualities we see not in Adam but in Jesus even as to His humanity. "That holy thing that shall be born of thee shall be called the Son of God." He was the Holy One of God, "Jesus Christ the righteous." Indeed He was the only one of whom it was or could be said of His human nature that it was holy; as it clearly is of humanity in His person that the expression "that holy thing" is used. The divine nature was not born of the virgin; and it was little needed to call that holy. There was the highest interest and moment in knowing the character of His humanity. Scripture as to this is most explicit. His humanity was holy from the very first, spite of being born of a fallen race.

And this agrees with all other truth. Thus had the human nature of Christ been tainted by the fall, how could He have been the "most holy" sin-offering for sinners? There was no instance about which there was so much scrupulosity of care as the meat-offering and the sin-offering. These two. are remarkable and remarkably opposed types of Christ: the one of His life, the other of His death.

But we shall have much more in the way of power and glory by and by. When Christ comes, human nature in us will participate in the victory of the Second Man, the last Adam, as it now shares in the weakness and ruin of the first man. Then indeed is the time when human nature will be promoted to a good degree; that is to say, it will be raised out of all the consequences of the fall of the first man, and will be placed in all the power and incorruption and glory of the Second Man as He is now in the presence of God. Never shall we be made God: this could not be, and ought not to be. It is impossible that the creature can overpass the bounds that separate the Creator from it. And more than that, the renewed creature is the very one which would most abhor the thought. No matter what the church's blessedness and glory may be, it never forgets its creature obligations to God and the reverence due to Him. For this very reason he that knows God would never desire that He should be less God than He is, and could not indulge or tolerate the self-exalting folly which the miserable illusion of Buddhism cherishes, along with many kinds of philosophy which are afloat now as of old in the west as well as the east the dream of a final absorption into deity. This is altogether false and irreverent. All approach to such thoughts we see excluded in the word of God. In heaven the lowliness of those whom the sovereign grace of God made partakers of the divine nature will be even more perfect than now while we are on the earth. Human nature under sin is as selfish as proud. Fallen humanity always seeks its own things and glory; but the new nature, the perfection of which is seen in Christ, (that is to say, the life given to the believer, what we receive in Christ even now, and by and by when everything is conformed to it) will only make perfect without a single flaw or hindrance that which we now are in Christ Jesus our Lord.

Returning from our long digression, I would now direct attention to the plain fact that Jonah too faithfully represents the Jews in his unwillingness that God should show mercy to the Gentiles. The effect of this uncomely narrowness and indeed failure in bearing a real witness to the true God is, that far from being the channel of blessings to the Gentiles, he brings a curse upon them. So with the Jew now, and it will be yet more verified at the end of the age. The ringleaders of the actual rationalism in the world have derived a vast deal of their cavils from Jewish sources. The miserable Spinoza of Amsterdam, the theological pantheist of the seventeenth century, is really the patriarch of a great deal of the philosophy that is overrunning the world now and ever since. And this will grow far worse. It is granted that this did not begin with him, but with heathen unbelievers, yet made more and more daring by Jewish and then Christian apostacy. I have no doubt that there is yet to be, from the dragons' teeth which they are sowing over Christendom, an abundant crop of men given up to lawlessness.

Here however it is a very different state: we see a godly man spite of all faults. Nevertheless the result of his unfaithfulness is that he brings a tempest from Jehovah on the ship; and his error brought no small danger on unconscious Gentile mariners, who little thought of the question between God and His servant, or of the deep reason that lay underneath so singular a controversy. But Jonah knew what the matter was, though he had never dared to look it fairly to the bottom: as men never do whose conscience is bad. And this he showed when the shipmaster came and waked him up from his sleep with the cry, "What meanest thou, O sleeper? arise, call upon thy God, if so be that God will think upon us, that we perish not." Even then he does not reveal the secret. "And they said every one to his fellow, Come, and let us cast lots, that we may know for whose cause this evil is upon us." When men are ashamed and will is still active and unjudged, it takes no small discipline to set them right again. So Jonah held his tongue as long as he could, though he knew right well who was the culprit. "They did cast lots, and the lot fell upon Jonah." As it was not possible to hide his secret any longer, "Then said they unto him, Tell us, we pray thee, for whose cause this evil is upon us? What is thine occupation? and whence comest thou? what is thy country? and of what people art thou? And he said unto them, I am an Hebrew; and I fear Jehovah, the God of heaven, which hath made the sea and the dry land. Then were the men exceeding afraid, and said unto him, Why hast thou done this? For the men knew that he fled from the presence of Jehovah, because he had told them. Then said they unto him, What shall we do unto thee, that the sea may be calm unto us? for the sea wrought, and was tempestuous."

The prophet then directs them like a genuine soul, as he was at bottom: all of which we have spoken freely and plainly, as the word of God warrants us to do, seems quite consistent with it. For all his short comings, his narrowness, and his official self-importance, he did not fear to trust himself in God's hands, as we shall see. For "he said unto them, Take me up, and cast me forth into the sea." Is it not evident and sad the mixture one sees even in a real believer? It is plain that he has not the slightest doubt of his own relationship to God; he entertains no question that all will be well somehow with Jonah. Yet had he really been, as he was often in danger of being, impatient, self-willed, and presumptuous. Jonah knew God well enough to dread that He would be better than his own message and warning to the Gentiles. He did not mind that God should be ever so good to the Jews, but he could not bear that his threat should seem vain through divine mercy to repentant Gentiles.

Jonah, I say, tells them to take him up and cast him forth into the sea. "So shall the sea be calm unto you: for I know that for my sake this great tempest is upon you." The shipmen, not having the heart to do it, "rowed hard to bring the ship to land; but they could not: for the sea wrought and was tempestuous against them." And they too cried unto Jehovah. A remarkable change, as we may here discern, takes place in them; for up to this time they simply owned God, but only after a natural sort, because they called on their gods withal. This was inconsistent enough. They did not see the grievous incongruity of worshipping false gods and at the same time owning the true God. Such however was exactly their state; but now they cried to the true God. They had heard His name was Jehovah, and they were struck by the reality of His government in the case of Jonah before their eyes. "And they cried unto Jehovah, and said, We beseech thee, O Jehovah, we beseech thee, let us not perish for this man's life, and lay not upon us innocent blood: for thou, O Jehovah, hast done as it pleased thee."

A remark may be made by the way in proof of the excess of the folly rationalism displays in judging of these names of God. In these days most people who read are aware that freethinkers have tried to build up the theory that each of the early books at least of the Bible must have been written by different authors at different times, because among other phenomena there occur two or more accounts sometimes of the same or of kindred features, in one of which the name God or "Elohim" is more prominent, in another the name "Jehovah." Their hypothesis is that the difference of these terms, backed up by other differences of thought and language, can only arise from distinct authorship. Superficial and transparent folly! As if even human writers do not vary their style with their subject and object: how much more when God gives according to His fulness and depth! There is not the slightest sense in the theory. And here is a proof before our eyes in the prophecy of Jonah. There is no question of early documents in this case. As compared with the books of Moses, Jonah after all is rather too late in the day. They contrived to eke out the case that in the dim and hoary age of Mosaic antiquity various documents had somehow been muddled together, and out of the later manipulation of these different records at length emerged the books of Moses as we have them: pretty much, one might suppose, as Jehovah plagued the people because they made the calf, which Aaron made, when he "cast the gold into the fire, and there came out this calf."

But, however this may be, the prophecy of Jonah rises up to refute this pretentious folly. Bear with me if I cannot but use strong and plain terms in speaking of that which is so irreverent and revolting. One should never find fault with a man for ignorance;* still less can one justly lay blame on any man for not being wiser than God has been pleased to make him. It is our business to make the best use of the little which God may have vouchsafed; but that man should allow his mind or acquirements, whatever be his measure, to rise up in judgment of the precious and perfect word of God, to unsettle and destroy as far as his influence extends the absolute divine authority of everything that God has written, this I cannot but condemn with all my soul, and believe that it is the truest love even to the wrong- doers. We cannot exaggerate the heinousness of the sin. May the Lord forgive every one guilty of it! But we ought not to forgive the thing itself. Can one conceive that God would have the believer forgive the sin of speaking against His own word? Grace can forgive the worst of sinners; but never let us allow any thought about the sin except that it is most hateful to God. To have the strongest sense of sin is in no way incompatible with the utmost pity for and interest in him who is deceived and guilty and condemned. On the contrary it is as much a Christian's duty to abhor that which is evil as to love that which is good. So true is this, that the man who does not abhor evil can never be justly thought to have real love in his heart for what is good; because it is always in proportion to moral power that one hates the false and evil, and loves the true and good. As for the shilly-shallying that calls itself charity but really is indifference to either good or evil, it is at bottom either intense self-seeking or mere love of ease without a single quality which becomes a man, because there is no thought nor care for what is due to God. Against such heartlessness may all God's children watch diligently; for the air now-a-days is full of it. Depend on it, there is no grace in such laxity. It is as far as possible from Him who is our only unfailing test.

*The last words of the famous Laplace were, "Ce que nous connaissons est peu de choses; ce que nous ignorons est immense." Alas! he died without the knowledge of God, without eternal life in Christ. But he is no bad witness of the unsatisfying nature of the knowledge of one who knew much in comparison of most men, though he knew nothing of what man most needs to know.

In his distress then we find Jonah turns to the true God. Even for the heathen sailors it was no time for thinking of their false gods. They felt themselves evidently in the hand of Jehovah. Accordingly they cry to Him, and as we are told, "They took up Jonah, and cast him forth into the sea: and the sea ceased from her raging." What a sight! What solemnity must have filled these poor Gentiles! Thereon, we are told, they "feared Jehovah." They had cried to Him before; they feared Him now. If they cried to Him in their danger, they feared Him yet more when the danger was over. That is right, and shows reality. However common, it is a fearful mockery when a man fears the Lord less when he professes to have his sins forgiven by His grace. It is truly awful and perilous when the goodness of God weakens in the smallest degree our reverence for Himself and jealousy for His will. "Our God is a consuming fire, but this need not hinder our perfect confidence in His love. So here the mariners offered a sacrifice unto Jehovah, and made vows at the same time. "Now Jehovah had prepared a great fish to swallow up Jonah. And Jonah was in the belly of the fish three days and three nights."

Next (Jonah 2:1-10) we come to a very great change. It is not a man sent out on an unwelcome errand from Jehovah; nor his endeavour to escape from the execution of God's commission; nor yet again the divine dealings with him when he proved refractory and kicked against the goads. We see by the way that Jehovah is exceedingly pitiful and of tender mercy as regards the Gentile mariners, when they forsook their vanities and were brought to worship the only true God, Jehovah the Lord of heaven and earth. But now we have the silent and secret dealings of God that went on during those three days and three nights when Jonah lay in the depths and spread his misery before God. "Then Jonah prayed unto Jehovah his God out of the fish's belly, and said, I cried by reason of mine affliction unto Jehovah, and he heard me; out of the belly of hell cried I, and thou heardest my voice."

In this there can be not the slightest doubt to the believer that Jonah is a type of the blessed Lord Jesus Christ when He too was for three days and nights, as He said Himself, in the heart of the earth the crucified Messiah. But then how different! Jonah's singular fate was because of his sin his manifest insubjection to God. Christ suffered for others exclusively. It was for the sins of His people. Nevertheless the result was so far similar that our Lord Jesus Himself being without sin was utterly rejected, not because He did not the will of God, but because He did it to perfection, offering His body as a sacrifice once for all. Thus our blessed Lord obeyed unto death, instead of disobeying it like the first Adam. Jonah then cries, and Jehovah hears. Deeply does he feel the position in which he found himself; and this was well. Discipline is meant to be felt, though grace should not be doubted.

But I believe on the other hand that his confidence, as was natural, was not unmingled with fear. For if a type of Christ he was a type of the Jewish people. Indeed he sets forth not inaptly the people failing in their testimony, misrepresenting God before the Gentiles, not yet a channel of blessing on them according to the promises to Abraham, but rather a curse because of their own unfaithfulness. Nevertheless, just as Jonah was preserved of God in the great fish, so also are the Jews now preserved of God, and will be brought out to be a joy and praise to His name in the earth, whatever their present lost estate. That day is hastening apace. In Jonah's history we find its pledge; in Christ's its righteous ground and the means to accomplish it when Jehovah pleases to His glory.

It is a principle with God that "in the mouth of two or three witnesses shall every word be established." This I do not doubt to be at least one reason for the three days, whether one looks at the case of Jonah, or of Christ, or of any other. It means a fully adequate testimony, as in our Lord's case, to the reality of His death when He had been rejected to the uttermost; so with Jonah. Two would have been enough; three were more than sufficient, an ample and irrefragable witness. So our Lord Jesus, though by Jewish reckoning three days and three nights in the grave, literally lay there but the whole of Saturday the Sabbath, with a part of Friday not yet closed, and before the dawn of Sunday. For we must always remember in these questions the Jews' method of reckoning. Part of a day regularly counted for the four-and-twenty hours. The evening and the morning, or any part, counted as a whole day. But the Lord, as we know, was crucified in the afternoon of Friday; His body lay all the next or Sabbath day in the grave; and He rose early the Sunday morning. That space was counted three days and three nights according to sanctioned Biblical reckoning which no man who bowed to scripture would contest. This was asserted among the Jews, who, fertile as they have been in excuses for unbelief, have never, as far as I am aware made difficulties on this score. The ignorance of Gentiles has exposed some of them when unfriendly to cavil at the phrase. The Jews found not a few stumbling-blocks, but this is not one of them: they may know little of what is infinitely more momentous; but they know their own Bible too well to press an objection which would tell against the Hebrew scriptures quite as much as the Greek.

In Jonah 3:1-10 we come to another point. The word of Jehovah comes to Jonah again. How persistent is His goodness, and how vain for His servant to think of evading! A fresh message is given in these terms: "Arise, go unto Nineveh, that great city, and preach unto it the preaching that I bid thee. So Jonah arose, and went unto Nineveh, according to the word of Jehovah." And the Spirit of God tells us, "Nineveh was an exceeding great city of three days' journey. And Jonah began to enter into the city a day's journey, and he cried, and said, Yet forty days and Nineveh shall be overthrown." The people listened to the word. And here is another use for which our blessed Lord employs Jonah. He does not merely cite the most marvellous part of Jonah's history as a type of His own rejection in Israel, or of the consequence of that rejection for Israel, but He holds up before the proud and hard spirit of the Jew in His day the repentance of the Ninevites at the preaching of Jonah, two wholly different references which are main incidents in the history of the prophet. "So the people of Nineveh believed God." They did not go so far as the mariners: they "believed God." There was a certain conviction that His moral character was justly offended by their wickedness; for well they knew that they were living as they listed, which practically means without God at all. "They believed God," it is stated, "and proclaimed a fast, and put on sackcloth."

Does this again warrant the inference that the book had two authors? Later on, as at the early part, all is recounted with the most perfect order morally, and as naturally as possible flows from one and the same inspired mind. The fact is that the application of the different names for God is quite independent of the question of one or more authors, and is owing to a different idea which the author meant to convey: and this is true throughout scripture early or late, Old Testament or New. Indeed all the holy writings are parts of the same web; but it does not follow that there may not be a different pattern in different parts of it. To make it all the same monotonous colour or shape is not always necessary even among men. How strange that vain man should sit in judgment on God, not even allowing Him to do as He pleases with His own word! Of course the use of the names is adapted to a different apprehension of God on the part of men, the one being mainly the general expression of His nature, the other of that specific relation in which He was revealed to His chosen people of old; the one what, the other who He is. Hence under the hand of the Holy Spirit we may surely reckon that God furnishes the terms used with the most perfect propriety. Never is it either arbitrary or unmeaning; but we may not be able always to discern aright. So far indeed is it from being true, that I am persuaded a variety of authors would rather have struck these differences out. Thus, supposing there were two authors giving really conflicting reports, I consider that an editor, finding the two documents at variance, would have in all probability tried to assimilate them; for instance in this case either by striking out "Jehovah" and putting in "God," or by striking out "God" and putting in "Jehovah." This would have been no hard task, and most natural if there had really been a mere editor dealing with old relics which he wished to reduce into a tolerably harmonious whole for perpetuation.

Let me endeavour to illustrate the truth by a familiar figure. An artist of intelligence would not represent the Queen in the same way opening the Houses of Parliament as if reviewing the troops at Aldershot. He who could fail to see the reason of the differences in paintings of the two scenes' even if drawn by the same artist, would simply prove that he had no discernment of propriety. In the one case there might be a horse or a chariot; in the other there would be the throne. Horses would not be suitable in the House of Lords any more than. a throne at the camp. Every one can see in such a case as this that the difference of the surroundings has nothing to do with a question of this or that artist, of few or many, but is due exclusively to the difference of relationship.

So even we in ordinary life do not always address the same person in the same way. Suppose the case of a judge, and of a barrister who is the judge's son addressing him in court. Do you think the barrister would so far forget the court as to call the judge his father when addressing the jury, or even the judge? Or do you suppose when at home in the intimacy of his father's house that his son would call the judge "my lord," just as he and all else would in court?

It is to me then certain that the objection raised is due to nothing else than an astonishing want of discernment; but I should never blame one for this if he did not pretend to teach and in his effort dishonour God's word, and injure if not ruin man. If people cannot form a sound and holy judgment as to such questions, it is their own loss. But they are not entitled to publish the fruits of their ignorance of scripture, and palm them off as something new, profound, and important, without being sifted and exposed, especially as the necessary tendency if not the object of all they say is to destroy the true character of scripture as divine. Were the learning in which such efforts may be arrayed ever so real, which it rarely is, I do not think a Christian ought to make a truce for an hour.

Here then we learn that God was believed by the men of Nineveh, who accordingly took the place of the guilty in repentance before God. When the matter came to the king, "he arose from his throne, and he laid his robe from him, and covered him with sackcloth, and sat in ashes. And he caused it to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste anything: let them not feed, nor drink water: but let man and beast be covered with sackcloth, and cry mightily unto God." Here the place of humiliation is kept up in a thorough, if somewhat singular, manner. "Who can tell if God will turn and repent, and turn away from his fierce anger, that we perish not?" They have not long to wait for an answer of mercy. "And God saw their works, that they turned from their evil way; and God repented of the evil, that he had said that he would do unto them; and he did it not. But it displeased Jonah exceedingly, and he was very angry." Yes, Jonah is the same man still when proved to the core. It may appear to us wonderful that so it should be after all the dealings of God with him. The mercy shown was too much for him whose message covered Nineveh with sackcloth What he had warned he had warned; and he could bear no mitigation lest it should detract from himself. This feeling was too deeply ingrained in his nature to be altered even by such discipline as he had passed through. No experience can ever correct the evil of the fleshly mind. So thoroughly hopeless is it in itself that nothing short of death and resurrection with Christ, given to faith and kept up in dependence on Him, can avail. To be swallowed up by the great fish and to come forth again was used for good doubtless; but no such measure sufficed to meet the demand. We only live by present dependence on God; and there can be no greater ruin for a soul than to attempt to live on the past alone, still less going back to one's old thoughts and feelings.

Jonah indeed practically set aside the fruit of the solemn discipline for his soul which he had gone through in the depths of the sea. But God was the same God; and had His own way of setting Jonah right. "He prayed unto Jehovah." Here we find the propriety of the language again. The prophet does not fall back merely on the place of man as such with God; he speaks to Him as one who knew Him on special ground, according to the covenant name of Jehovah in which He is known to the Jew. "He prayed to Jehovah, and said, I pray thee, O Jehovah, 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." This was the secret spring of the prophet's dread God's mercy! "Therefore now, O Jehovah, take, I beseech thee, my life from me; for it is better for me to die than to live." He could not bear to live if his word were not accomplished to the letter. He would rather see that word carried out rigorously in the extermination of all the Ninevites than that it should seem to fail. How proud, selfish, and destructive is the impatient heart even of a godly man! And how beautiful it is to find in the apostle Paul what I referred to at the beginning! A man of like passions with Jonah and with us, who nevertheless gives patience as the special, chief, and most memorable sign of an apostle. He says truly that all the signs of an apostle were found with him in reproving the ungrateful Corinthians; but what does he allege as the first great sign of it? Not tongues or miracles. Be assured of this that patience is better than any such powers; and patience in every form God wrought in the heart of that blessed man. Yet it does not seem to my mind from all we read that Paul was a patient man after his own nature. Does it not rather seem that he was amazingly quick of feeling, and as rapid in coming to a conclusion as he was firm in holding to it when formed? Nevertheless, though he had a mind as fitted for deep-sea fathoming as for taking in the various sides of whatever came before him, we know that he was thoroughly a Jew "a Hebrew of Hebrews" as he says himself, to whom his nation was unspeakably dear. At the same time he was a man most energetic in carrying out practically whatever conscience and heart received as according to God. This he was even in his unconverted days; and certainly he was not less so when broken down by grace and filled with a love which poured forth from every channel of his large heart. But the permanent quality that marks Paul as apostle, as he urges to the Corinthian doubters and for the good of all saints, is patience. I doubt that any other thing is so great a sign of spiritual power. There is a day coming when power will not be shown in patience; but the truest sign of divine power morally carried on now is this ability to endure. Now this was what Jonah completely failed in. He had known wonders of divine power and mercy in his own case; but there is nothing like the cross, no lesson like that of death and resurrection as Paul had learnt it. Some may think it a very unusual expression of our hearts, bad as they are, to put one's own reputation above the welfare and even the lives of the people of the great city; and that few or none of us would be tempted to feel so hardly. Be assured however that the flesh is untrustworthy; and that self is as cruel as it is paltry when allowed. This may seem to some a dreadful thought; but is it not true? Man is the first man still; and it is in the Christian ready to repeat itself, unless by faith held for dead.

"Then said Jehovah, Doest thou well to be angry?" How admirable His patience! "So Jonah went out of the city, and sat on the east side of the city, and there made him a booth, and sat under it in the shadow, till he might see what would become of the city." There sat the prophet coolly and deliberately waiting with what comfort he could muster to see if God would then and there exterminate the people he, Jonah, had devoted to destruction. And now we see the wonderful way in which Jehovah corrected the mischief. "Jehovah God prepared a gourd." It is not now simply "God," nor only "Jehovah," but the blending of nature with special relationship. Such seems the reason why it is Jehovah God in this instance. He "prepared a gourd, and made it to come up over Jonah, that it might be a shadow over his head, to deliver him from his grief. So Jonah was exceeding glad of the gourd." Simply as God, we may say, He prepared the gourd; but as Jehovah God He prepared it to be a comfort for His servant Jonah. "But God prepared a worm." Observe the appropriate change. It is not "Jehovah God" now, but Elohim the author of creation. " God prepared a worm when the morning rose the next day, and it smote the gourd that it withered. And it came to pass, when the sun did arise, that God prepared a vehement east wind; and the sun beat upon the head of Jonah, that he fainted, and wished in himself to die, and said, It is better for me to die than to live." Indeed impatience must always be about self. The thing that ever most provokes human nature is such a wound. It is never God; nor need the test by which God puts one to the proof provoke impatience, which is found when analysed to be just a finding fault with Him. Do you think that God has not His eye on every thing and every one? Do you forget that God is measuring all the grief and trial and pain inflicted and borne here below? Of course He concerns Himself actively with each and all. Hence it is only when we lose sight of this that the impatience of nature breaks forth; but it is assuredly always there ready to break forth. So it did break out with the vexed prophet. "And God said to Jonah, Doest thou well to be angry for the gourd? And he said, I do well to be angry, even unto death." How manifestly we see the same soul hot but feeble: "I do well to be angry!" "Then said Jehovah, Thou hast had pity on the gourd, for the which thou hast not laboured, neither madest it grow; which came up in a night, and perished in a night: and should not I spare Nineveh, that great city, wherein are more than six-score thousand persons that cannot discern between their right hand and their left hand; and also much cattle?" You would like the gourd spared. What is the gourd to Nineveh? You value its ephemeral shade: what is it in mine eyes to that great city with its teeming myriads of such little ones as know not their right hand from their left? Yes, God even thinks of and feels for the cattle. What surer or more evident sign of greatness than to be able to take in what we consider petty along with what is to us boundless in magnitude? And such does our God; He despises not any. Such exactly is the God whom Jonah knew so little and was so unwilling to learn. There is no real knowledge of God except in crushing nature in its impatience, pride of heart, self-confidence, everything And it is right that it should be so. It is a poor gain to acquire considerable knowledge of God without its having at the same time a deep moral effect on the soul. God at any rated would have the two things together associated in us.

How admirably complete are His ways and His working! He who prepared the fish prepared the palmchrist and the worm and the vehement east wind. All things serve not His might only, but His gracious purposes. It is as characteristic of our prophet as of all scripture to state calmly every incident just as it was, all under God's hand, the least as truly as the greatest, and this too not to his own credit, but to the praise of mercy so infinitely above the thoughts of man. And this is imbedded among the Jewish prophets, written in the Hebrew tongue, by one who felt as keenly as ever Israelite did what it was to warn the destined captor of Israel, with the certainty that God would repent Him of the menaced judgment, if they by grace repented themselves of their ways against Him. And so he proved after that he, given back from the grave of the sea, had performed his mission, type of One risen from the dead, as much greater in His grace to the Gentiles as in the glory of His person and the perfectness of an obedience which went out only in doing the will of His Father. But God is as wise as He is good; and the prophet's grief over the perishing palma-christi is made a reproof to his own rash spirit, and a justification from his own mouth for the mercy of God to the men of Nineveh. Once more out of the eater comes forth meat, and out of the weak, as erst out of the strong, comes forth sweetness.

Such then is the book of Jonah, and I cannot help thinking that, as far as it goes, a more instructive book for the soul, and in view of the dealings and dispensations of God with man and creation, there is not in the Bible.