When God
gives a mission to one of his servants, there is always more than
one thing going on. He is not just sending a message or getting a job done,
but also teaching his most faithful followers more about himself.
We should
expect this. He is God, after all. If anyone is equipped to play
multi-dimensional chess, it is the Divine Mind.
From the very
beginning God has sought fellowship with men. When he created Adam, he didn’t
just turn him loose to govern creation. The Genesis narrative implies that the first
man and woman were familiar with “the sound of the Lord God walking in the
garden in the cool of the day”. God made a habit of coming around and engaging
with his creations personally. The fall of man disturbed that fellowship, but
God never stopped seeking it and working to make it happen.
Accordingly,
we find in the closest of God’s relationships with men the repeated effort on
his part to bring them into a deeper understanding of what he was doing and
feeling. All good relationships involve understanding one another, right?
So then,
God teaches Abraham what goes into the
process of divine judgment, and what
it feels like for a Father to give his Son. He teaches Moses what it feels
like to hold
out your hands to a stubborn people all day long. He teaches Hosea what
it means to have a partner who breaks her covenant, and Ezekiel what
it means to lose the thing you love most.
These are
not academic lessons. They are movements toward inculcating and reinforcing
shared thoughts, purposes and emotions in those the Lord loves … at
least, that’s how I read it.
Jonah’s
story is just more of the same. God is teaching his prophet to think and feel
as he does, very much against Jonah’s natural inclinations.
Jonah 4:9-11 — Here Endeth the Lesson
“But God said to Jonah, ‘Do you do well to be angry for the plant?’ And he said, ‘Yes, I do well to be angry, angry enough to die.’ And the Lord said, ‘You pity the plant, for which you did not labor, nor did you make it grow, which came into being in a night and perished in a night. And should not I pity Nineveh, that great city, in which there are more than 120,000 persons who do not know their right hand from their left, and also much cattle?’ ”
God’s Second Question
God’s second question sounds very much like the first,
which, if you remember, was “Do you do well to be angry?” The first question
was rhetorical. God was asking Jonah, “Is it a good thing that you continue to
wish judgment on Nineveh when I have given them a reprieve?” The implicit
answer is No, it is not. Adele Berlin makes what may be a valid point here: that Jonah’s anger may be less nationalistic and more personal. He has been forced to prophesy against his will, after which his prophecy has entirely failed to come true. Jonah may have felt his prophetic career was in the dumper, his reputation shot, and that God was making sport of him, forgiving the Ninevites at his servant’s expense.
Be that as it may, Jonah has no
response to God’s question, and the reader has no way of knowing whether in this
moment Jonah is beginning to rethink his vindictiveness and desire for revenge
on the enemies of his people. We suspect he is not, because God moves to
stage two of his lesson.
Having sent a worm to destroy Jonah’s only source of shade,
and a hot wind and sun to make the prophet increasingly uncomfortable, God then
asks Jonah another question that sounds similar to the first, but really means
something quite different: “Do you do well to be angry for the plant?” Here the
implicit answer is not no, but yes. Yes,
it makes me angry that the world is the sort of place in which perfectly useful
living things may be wiped out in a moment, especially when this regrettable
feature of reality affects my personal comfort. It makes me so angry that
I don’t want to live in it anymore.
This is the answer God is looking for. It is the most
tentative of beginnings to an empathetic response.
Creation Groans
After all, there is
something wrong with our world, and we all know it. It started in Eden and has
continued for the entire life of our species on this planet: God’s creation was
subjected to what the apostle Paul refers to as “futility”:
a sort of perverseness in which random, arbitrary, horrible things happen not
just to people, but to the entire planet. The ground is cursed. Weather
patterns turn unpredictable and destructive. Nature is “red in tooth and claw”,
as Tennyson famously put it. It’s not nature’s fault. For reasons we will have
to leave to the philosophers, the fate of nature itself is inextricably knotted
up with the fate of mankind, and so “the creation waits with eager longing for the
revealing of the sons of God”. Scripture teaches us that the restoration of
mankind in Christ carries with it the seeds of the
restoration of all things.
Meanwhile, creation groans. When God appointed a worm to
destroy the plant that provided Jonah’s shade, he was doing something that
happens all the time around us, and simply speeding up the natural processes of
a fallen world. Jonah responds to the Lord’s little illustration of a much
larger and more important spiritual truth with a reaction that is a little closer
to God’s own: he instinctively recognizes the wrongness of pointless
destruction. When God’s righteous judgment against sin touches Jonah
personally, he is stricken to the core and wants to die. But notice that the
cause of Jonah’s anger is completely reversed now. First he complained that God
was too merciful, which made him angry enough to die. Now he complains that God
has not shown mercy to the plant which protected him, and this too makes him
angry enough to die. Such is the fickleness of the human spirit.
That said, as petulant and childish (and horribly familiar)
as Jonah’s responses have been so far, at least his thinking is headed in the
right direction. Wishing for miracles of destruction doesn’t seem like such a
great idea anymore.
Five Reasons the Lord is Patient
Now, Nineveh certainly deserved destruction, and its
destruction would still come. The city was full of wicked people doing wicked
things, and their repentance in the face of coming judgment, while apparently sincere,
would turn out to be a momentary thing, a blip in the annals of history.
A hundred and fifty years may seem a long time to you and
me, but in 612 BC, the allied armies of the Medes and Chaldeans would besiege,
plunder and burn to the ground the greatest city of its day, after which
Nineveh would become so de-urbanized and depopulated it would effectively cease
to exist. Had he witnessed them, these events would undoubtedly have sated the
bloodlust of the Jonah we read about in chapters 1-4, but I like to
think Jonah eventually processed the lesson God was teaching him through the
destruction of his plant, and came to think differently about the judgment of
God. Judgment is a last resort. God is patient toward men, not
wishing that any should perish, as Peter would later put it. But so as not
to leave Jonah out of his counsels, God shares with him five reasons for
his current policy of restraint.
1. God is invested in
his creation. (“You did not labor, nor did you make it grow.”) Jonah
didn’t, but by implication, God did. And if we can speak of God laboring and
investing himself in the growth of a mere plant, how much more is God invested
in a city full of human beings, all of whom reflect the image of their Creator,
no matter how poorly they may do so? Can we fault God for wanting a return on
his investment and on the patience and generosity he had displayed to these
people over the years? Surely not.
2. History matters. (“… which
came into being in a night and perished in a night.”) The entire life cycle of
Jonah’s plant came and went in a single day. Again, by implication, Nineveh did
not. In fact, Nineveh’s growth to become the largest city in the world for a
period of at least fifty years was a process that took over two thousand
years. Men and women forget their history rather easily. God does not. He
defended Jerusalem against Sennacherib’s Assyrian army “for
the sake of my servant David” when David had been in the ground for
something like 300 years. We see only the surface of a matter, whereas God
knows, weighs, and takes into account every contributing factor, every cause
and every consequence, and every reason why the Ninevites were who they were.
3. Size matters.
(“120,000 persons”) It is unlikely God would mention such a number unless it
was significant to him, and unless he expected it to be significant to Jonah.
If we think twice about the killing of a single man or woman — and we
certainly should — how much more does God reflect before acting as the
numbers of potential objects of his judgment increase. That does not mean God
will indefinitely withhold his anger against sin. It does mean that the
judgment of God, when it finally comes, is never capricious or merely
emotional. God weighs up the iniquities of those he judges, and deals with them
at the most appropriate time and in the most appropriate way.
4. Ignorance is a mitigating
factor. (“… who do not know their right hand from their left.”) We find
this principle in the New Testament as well. “Father, forgive them, for they
know not what they do,” the Lord Jesus asked. “Lord, do
not hold this sin against them,” cried Stephen as he died. He likely had
similar reasons in mind. God’s judgment is always strictest against those who
have been given the greatest insight into his will. “To whom much was given, of
him much will be required.” Israel had no excuse for its behavior. Neither
did Nineveh, but God was reluctant to treat the Ninevites worse than he
treated his own people, whose behavior was much worse given the unprecedented
revelation of God they had been granted.
5. Collateral damage
is undesirable. (“… and also much cattle’’) I love the last four words
of the book of Jonah. I know some people find them funny, but they reflect
God’s concern for a creation that was not limited to mankind. Man was the peak
of creation, certainly, but that doesn’t mean the lesser beings God brought
into this world are without value. The Law of Moses contained multiple
provisions concerning the care of animals. A disciple may be worth “many
sparrows”, but not one of them will fall to the ground apart from our
Father. The sacrifices of the Old Testament were offered because they taught necessary
spiritual lessons, not because God is bloodthirsty
or uncaring.
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