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 lk, lak, with, or, in thyself, he reminds Jonah to examine his own heart, as though he said, "Look on thyself as in a mirror: thou wilt see what a boisterous sea is thy soul, being seized as thou art by so mad a rage." We now then perceive not only the plain sense of the passage, but also the emphasis, which is contained in the questions which Jerome has turned to a meaning wholly contrary. I will not proceed farther; [1] for what remains will be sufficient for to-morrow's lecture.

Footnotes

1 - 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.

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? '"

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?

Then said the LORD, Doest thou well to be (d) angry?
(d) Will you judge when I do things for my glory, and when I do not?

Then said the Lord, dost thou well to be angry? A mild and gentle reproof this; which shows him to be a God gracious and merciful, and slow to anger; he might have answered Jonah's passionate wish, and struck him dead at once, as Ananias and Sapphira were; but he only puts this question, and leaves it with him to consider of. Some render it, "is doing good displeasing to thee?" (y) art thou angry at that, because I do good to whom I will? so R. Japhet, as Aben Ezra observes, though he disapproves of it: according to this the sense is, is doing good to the Ninevites, showing mercy to them upon their repentance, such an eyesore to thee? is thine eye evil, because mine is good? so the Scribes and Pharisees indeed were displeased with Christ for conversing with publicans and sinners, which was for the good of their souls; and the elder brother was angry with his father for receiving the prodigal; and of the same cast Jonah seems to be, at least at this time, being under the power of his corruptions. There seems to be an emphasis upon the word "thou"; dost "thou" well to be angry? what, "thou", a creature, be angry with his Creator; a worm, a potsherd of the earth, with the God of heaven and earth? what, "thou", that hast received mercy thyself in such an extraordinary manner, and so lately, and be angry at mercy shown to others? what, "thou", a prophet of the Lord, that should have at heart the good of immortal souls, and be displeased that thy ministry has been the means of the conversion and repentance of so many thousands? is there any just cause for all this anger? no, it is a causeless one; and this is put to the conscience of Jonah; he himself is made judge in his own cause; and it looks as if, upon self-reflection and reconsideration, when his passions cooled and subsided, that he was self-convicted and self-condemned, since no answer is returned. The Targum is,
"art thou exceeding angry?''
and so other interpreters, Jewish and Christian (z), understand it of the vehemency of his anger.
(y) "num benefacere ira est tibi?" Montanus. (z) "Nonne vehemens ira est tibi?" Pagninus; "numquid vehementer indignaris, multumne (valdene) iratus est?" Vatablus; so Kimchi and R. Song. Urbin. Ohel Moed, fol. 47. 2.

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