Jonah 4:8
Verse
Context
Jonah’s Anger at the LORD’s Compassion
7When dawn came the next day, God appointed a worm that attacked the plant so that it withered.8As the sun was rising, God appointed a scorching east wind, and the sun beat down on Jonah’s head so that he grew faint and wished to die, saying, “It is better for me to die than to live.”
Summary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
A vehement east wind - Which was of itself of a parching, withering nature; and the sun, in addition, made it intolerable. These winds are both scorching and suffocating in the East, for deserts of burning sand lay to the east or south-east; and the easterly winds often brought such a multitude of minute particles of sand on their wings, as to add greatly to the mischief. I believe these, and the sands they carry, are the cause of the ophthalmia which prevails so much both in Egypt and India.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
On the rising of the dawn of the very next day, God appointed a worm, which punctured the miraculous tree so that it withered away; and when the sun arose He also appointed a sultry east wind, and the sun smote upon Jonah's head, so that he fainted away. Chărı̄shıth, from chârash, to be silent or quiet, is to be taken when used of the wind in the sense of sultry, as in the Chaldee (lxx συγκαίων). The meaning ventus, qualis flat tempore arandi, derived from chârish, the ploughing (Abulw.), or autumnal east wind (Hitzig), is far less suitable. When Jonah fainted away in consequence of the sun-stroke (for hith‛allēph, see at Amo 8:13), he wished himself dead, since death was better for him than life (see Jon 4:3). ישׁאל את־נפשׁו למוּת, as in Kg1 19:4, "he wished that his soul might die," a kind of accusative with the infinitive (cf. Ewald, 336, b). But God answered, as in Jon 4:4, by asking whether he was justly angry. Instead of Jehovah (Jon 4:4) we have Elohim mentioned here, and Jehovah is not introduced as speaking till Jon 4:9. We have here an intimation, that just as Jonah's wish to die was simply an expression of the feelings of his mind, so the admonitory word of God was simply a divine voice within him setting itself against his murmuring. It was not till he had persisted in his ill-will, even after this divine admonition within, that Jehovah pointed out to him how wrong his murmuring was. Jehovah's speaking in Jon 4:9 is a manifestation of the divine will by supernatural inspiration. Jehovah directs Jonah's attention to the contradiction into which he has fallen, by feeling compassion for the withering of the miraculous tree, and at the same time murmuring because God has had compassion upon Nineveh with its many thousands of living beings, and has spared the city for the sake of these souls, many of whom have no idea whatever of right or wrong. Chastâ: "Thou hast pitied the Qiqayon, at which thou hast not laboured, and which thou hast not caused to grow; for (שׁבּן = אשׁר בּן) son of a night" - i.e., in a night, or over night - "has it grown, and over night perished, and I should not pity Nineveh?" ואני is a question; but this is only indicated by the tone. If Jonah feels pity for the withering of a small shrub, which he neither planted nor tended, nor caused to grow, shall God not have pity with much greater right upon the creatures whom He has created and has hitherto sustained, and spare the great city Nineveh, in which more than 120,000 are living, who cannot distinguish their right hand from the left, and also much cattle? Not to be able to distinguish between the right hand and the left is a sign of mental infancy. This is not to be restricted, however, to the very earliest years, say the first three, but must be extended to the age of seven years, in which children first learn to distinguish with certainty between right and left, since, according to M. v. Niebuhr (p. 278), "the end of the seventh year is a very common division of age (it is met with, for example, even among the Persians), and we may regard it as certain that it would be adopted by the Hebrews, on account of the importance they attached to the number seven." A hundred and twenty thousand children under seven years of age would give a population of six hundred thousand, since, according to Niebuhr, the number of children of the age mentioned is one-fifth the whole population, and there is no ground for assuming that the proportion in the East would be essentially different. This population is quite in accordance with the size of the city. (Note: "Nineveh, in the broader sense," says M. v. Niebuhr, "covers an area of about 400 English square miles. Hence there were about 40,000 persons to the square mile. Jones (in a paper on Nineveh) estimates the population of the chief city, according to the area, at 174,000 souls. So that we may reckon the population of the four larger walled cities at 350,000. There remain, therefore, for the smaller places and the level ground, 300,000 men on about sixteen square miles; that is to say, nearly 20,000 men upon the square mile." He then shows, from the agricultural conditions in the district of Elberfeld and the province of Naples, how thoroughly this population suits such a district. In the district of Elberfeld there are, in round numbers, 22,000 persons to the square mile, or, apart from the two large towns, 10,000. And if we take into account the difference in fertility, this is about the same density of population as that of Nineveh. The province of Naples bears a very great resemblance to Nineveh, not only in the kind of cultivation, but also in the fertility of the soil. And there, in round numbers, 46,000 are found to the square mile, or, exclusive of the capital, 22,000 souls.) Children who cannot distinguish between right and left, cannot distinguish good from evil, and are not yet accountable. The allusion to the multitude of unaccountable children contains a fresh reason for sparing the city: God would have been obliged to destroy so many thousand innocent ones along with the guilty. Besides this, there was "much cattle" in the city. "Oxen were certainly superior to shrubs. If Jonah was right in grieving over one withered shrub, it would surely be a harder and more cruel thing for so many innocent animals to perish" (Calvin). "What could Jonah say to this? He was obliged to keep silence, defeated, as it were, by his own sentence" (Luther). The history, therefore, breaks off with these words of God, to which Jonah could make no reply, because the object of the book was now attained, - namely, to give the Israelites an insight into the true nature of the compassion of the Lord, which embracers all nations with equal love. Let us, however, give heed to the sign of the prophet Jonah, and hold fast to the confession of Him who could say of Himself, "Behold, a greater than Jonah is here!"
Jamieson-Fausset-Brown Bible Commentary
vehement--rather, "scorching"; the Margin, "silent," expressing sultry stillness, not vehemence.
John Gill Bible Commentary
And it came to pass when the sun did arise,.... After that the gourd was smitten and withered; when it was not only risen, but shone out with great force and heat: that God prepared a vehement east wind; or, "a deafening east wind" (u); which blew so strong, and so loud, as R. Marinus in Aben Ezra and Kimchi say, made people deaf that heard it: or, "a silencing east wind"; which when it blew, all other winds were silent, as Jarchi: or it made men silent, not being to be heard for it: or, "a silent" (w), that is, a still quiet wind, as the Targum; which blew so gently and slowly, that it increased the heat, instead of lessening it: or rather "a ploughing east wind" (x); such as are frequent (y) in the eastern countries, which plough up the dry land, cause the sand to arise and cover men and camels, and bury them in it. Of these winds Monsieur Thevenot (z) speaks more than once; in sandy deserts, between Cairo and Suez, he says, "it blew so furiously, that I thought all the tents would have been carried away with the wind; which drove before it such clouds of sand, that we were almost buried under it; for seeing nobody could stay outside, without having mouth and eyes immediately filled with sand, we lay under the tents, where the wind drove in the sand above a foot deep round about us;'' and in another place he observes (a). "from Suez to Cairo, for a day's time or more, we had so hot a wind, that we were forced to turn our backs to it, to take a little breath, and so soon as we opened our mouths they were full of sand;'' such an one was here raised, which blew the sand and dust into the face of Jonah, and almost suffocated him; which, with the heat of the sun, was very afflictive to him: and the sun beat upon the head of Jonah, that he fainted; the boughs of trees, of which the booth was made, being withered, and his gourd, or whatever plant it was, also, he had nothing to shelter him from the heat of the sun; but the beams of it darted directly upon him, so that he was not able to sustain them; they quite overwhelmed him, and caused him to faint, and just ready to die away: and wished in himself to die; or, "desired his soul might die" (b); not his rational soul, which was immortal; by this animal or sensitive soul, which he had in common with animals; he wished his animal life might be taken from him, because the distress through the wind and sun was intolerable to him: and said, it is better for me to die than to live; in so much pain and misery; see Jon 4:3. (u) "surdefacientem", Munster; "ex surdentem", Montanus; "surdum", Drusius. (w) "Silentem", Junius & Tremellius, Piscator, Mercerus, Grotius, Tarnovius; so Stockius, p. 397. and Burkius. (x) "Aratorium", Hyde. (y) Via. Petitsol. Itinera Mundi, p. 146. & Hyde, Not. in ib. (z) Travels, par. 1. B. 2. p. 162. (a) Travels, par. 1. B. 2. ch. 34. p. 177. (b) "animae suae", V. L. Pagninus, Montanus, Cocceius; "animam suam", Burkius.
Jonah 4:8
Jonah’s Anger at the LORD’s Compassion
7When dawn came the next day, God appointed a worm that attacked the plant so that it withered.8As the sun was rising, God appointed a scorching east wind, and the sun beat down on Jonah’s head so that he grew faint and wished to die, saying, “It is better for me to die than to live.”
- Scripture
- Sermons
- Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
A vehement east wind - Which was of itself of a parching, withering nature; and the sun, in addition, made it intolerable. These winds are both scorching and suffocating in the East, for deserts of burning sand lay to the east or south-east; and the easterly winds often brought such a multitude of minute particles of sand on their wings, as to add greatly to the mischief. I believe these, and the sands they carry, are the cause of the ophthalmia which prevails so much both in Egypt and India.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
On the rising of the dawn of the very next day, God appointed a worm, which punctured the miraculous tree so that it withered away; and when the sun arose He also appointed a sultry east wind, and the sun smote upon Jonah's head, so that he fainted away. Chărı̄shıth, from chârash, to be silent or quiet, is to be taken when used of the wind in the sense of sultry, as in the Chaldee (lxx συγκαίων). The meaning ventus, qualis flat tempore arandi, derived from chârish, the ploughing (Abulw.), or autumnal east wind (Hitzig), is far less suitable. When Jonah fainted away in consequence of the sun-stroke (for hith‛allēph, see at Amo 8:13), he wished himself dead, since death was better for him than life (see Jon 4:3). ישׁאל את־נפשׁו למוּת, as in Kg1 19:4, "he wished that his soul might die," a kind of accusative with the infinitive (cf. Ewald, 336, b). But God answered, as in Jon 4:4, by asking whether he was justly angry. Instead of Jehovah (Jon 4:4) we have Elohim mentioned here, and Jehovah is not introduced as speaking till Jon 4:9. We have here an intimation, that just as Jonah's wish to die was simply an expression of the feelings of his mind, so the admonitory word of God was simply a divine voice within him setting itself against his murmuring. It was not till he had persisted in his ill-will, even after this divine admonition within, that Jehovah pointed out to him how wrong his murmuring was. Jehovah's speaking in Jon 4:9 is a manifestation of the divine will by supernatural inspiration. Jehovah directs Jonah's attention to the contradiction into which he has fallen, by feeling compassion for the withering of the miraculous tree, and at the same time murmuring because God has had compassion upon Nineveh with its many thousands of living beings, and has spared the city for the sake of these souls, many of whom have no idea whatever of right or wrong. Chastâ: "Thou hast pitied the Qiqayon, at which thou hast not laboured, and which thou hast not caused to grow; for (שׁבּן = אשׁר בּן) son of a night" - i.e., in a night, or over night - "has it grown, and over night perished, and I should not pity Nineveh?" ואני is a question; but this is only indicated by the tone. If Jonah feels pity for the withering of a small shrub, which he neither planted nor tended, nor caused to grow, shall God not have pity with much greater right upon the creatures whom He has created and has hitherto sustained, and spare the great city Nineveh, in which more than 120,000 are living, who cannot distinguish their right hand from the left, and also much cattle? Not to be able to distinguish between the right hand and the left is a sign of mental infancy. This is not to be restricted, however, to the very earliest years, say the first three, but must be extended to the age of seven years, in which children first learn to distinguish with certainty between right and left, since, according to M. v. Niebuhr (p. 278), "the end of the seventh year is a very common division of age (it is met with, for example, even among the Persians), and we may regard it as certain that it would be adopted by the Hebrews, on account of the importance they attached to the number seven." A hundred and twenty thousand children under seven years of age would give a population of six hundred thousand, since, according to Niebuhr, the number of children of the age mentioned is one-fifth the whole population, and there is no ground for assuming that the proportion in the East would be essentially different. This population is quite in accordance with the size of the city. (Note: "Nineveh, in the broader sense," says M. v. Niebuhr, "covers an area of about 400 English square miles. Hence there were about 40,000 persons to the square mile. Jones (in a paper on Nineveh) estimates the population of the chief city, according to the area, at 174,000 souls. So that we may reckon the population of the four larger walled cities at 350,000. There remain, therefore, for the smaller places and the level ground, 300,000 men on about sixteen square miles; that is to say, nearly 20,000 men upon the square mile." He then shows, from the agricultural conditions in the district of Elberfeld and the province of Naples, how thoroughly this population suits such a district. In the district of Elberfeld there are, in round numbers, 22,000 persons to the square mile, or, apart from the two large towns, 10,000. And if we take into account the difference in fertility, this is about the same density of population as that of Nineveh. The province of Naples bears a very great resemblance to Nineveh, not only in the kind of cultivation, but also in the fertility of the soil. And there, in round numbers, 46,000 are found to the square mile, or, exclusive of the capital, 22,000 souls.) Children who cannot distinguish between right and left, cannot distinguish good from evil, and are not yet accountable. The allusion to the multitude of unaccountable children contains a fresh reason for sparing the city: God would have been obliged to destroy so many thousand innocent ones along with the guilty. Besides this, there was "much cattle" in the city. "Oxen were certainly superior to shrubs. If Jonah was right in grieving over one withered shrub, it would surely be a harder and more cruel thing for so many innocent animals to perish" (Calvin). "What could Jonah say to this? He was obliged to keep silence, defeated, as it were, by his own sentence" (Luther). The history, therefore, breaks off with these words of God, to which Jonah could make no reply, because the object of the book was now attained, - namely, to give the Israelites an insight into the true nature of the compassion of the Lord, which embracers all nations with equal love. Let us, however, give heed to the sign of the prophet Jonah, and hold fast to the confession of Him who could say of Himself, "Behold, a greater than Jonah is here!"
Jamieson-Fausset-Brown Bible Commentary
vehement--rather, "scorching"; the Margin, "silent," expressing sultry stillness, not vehemence.
John Gill Bible Commentary
And it came to pass when the sun did arise,.... After that the gourd was smitten and withered; when it was not only risen, but shone out with great force and heat: that God prepared a vehement east wind; or, "a deafening east wind" (u); which blew so strong, and so loud, as R. Marinus in Aben Ezra and Kimchi say, made people deaf that heard it: or, "a silencing east wind"; which when it blew, all other winds were silent, as Jarchi: or it made men silent, not being to be heard for it: or, "a silent" (w), that is, a still quiet wind, as the Targum; which blew so gently and slowly, that it increased the heat, instead of lessening it: or rather "a ploughing east wind" (x); such as are frequent (y) in the eastern countries, which plough up the dry land, cause the sand to arise and cover men and camels, and bury them in it. Of these winds Monsieur Thevenot (z) speaks more than once; in sandy deserts, between Cairo and Suez, he says, "it blew so furiously, that I thought all the tents would have been carried away with the wind; which drove before it such clouds of sand, that we were almost buried under it; for seeing nobody could stay outside, without having mouth and eyes immediately filled with sand, we lay under the tents, where the wind drove in the sand above a foot deep round about us;'' and in another place he observes (a). "from Suez to Cairo, for a day's time or more, we had so hot a wind, that we were forced to turn our backs to it, to take a little breath, and so soon as we opened our mouths they were full of sand;'' such an one was here raised, which blew the sand and dust into the face of Jonah, and almost suffocated him; which, with the heat of the sun, was very afflictive to him: and the sun beat upon the head of Jonah, that he fainted; the boughs of trees, of which the booth was made, being withered, and his gourd, or whatever plant it was, also, he had nothing to shelter him from the heat of the sun; but the beams of it darted directly upon him, so that he was not able to sustain them; they quite overwhelmed him, and caused him to faint, and just ready to die away: and wished in himself to die; or, "desired his soul might die" (b); not his rational soul, which was immortal; by this animal or sensitive soul, which he had in common with animals; he wished his animal life might be taken from him, because the distress through the wind and sun was intolerable to him: and said, it is better for me to die than to live; in so much pain and misery; see Jon 4:3. (u) "surdefacientem", Munster; "ex surdentem", Montanus; "surdum", Drusius. (w) "Silentem", Junius & Tremellius, Piscator, Mercerus, Grotius, Tarnovius; so Stockius, p. 397. and Burkius. (x) "Aratorium", Hyde. (y) Via. Petitsol. Itinera Mundi, p. 146. & Hyde, Not. in ib. (z) Travels, par. 1. B. 2. p. 162. (a) Travels, par. 1. B. 2. ch. 34. p. 177. (b) "animae suae", V. L. Pagninus, Montanus, Cocceius; "animam suam", Burkius.