The Church Fathers on this verse

Jonah 4:1Meaning & Commentary from the Church Fathers

And Jonah was exceedingly troubled, and was angry:

Douay-Rheims

וַיֵּ֥רַע אֶל־יוֹנָ֖ה רָעָ֣ה גְדוֹלָ֑ה וַיִּ֖חַר לֽוֹ׃

Hebrew (Masoretic text)

The Church Fathers on this verse

5 Church Fathers comment on this verse

John Chrysostom

4th centuryChurch Father

After Jonah's escape and God's merciful response to the Ninevites, he became despondent when he realized his warnings had not come to pass. He surrendered to the frailties of human nature, feeling a deep sense of unrest and despair. This serves as a reminder to those who are swayed by the trials and tribulations that have occurred, as well as the suffering and persecution faced by the people and many ministers, amidst circumstances that seem unfathomable, particularly toward the Jewish community.

Cyrill of Alexandria

5th centuryChurch Father

When God extended His grace to those who turned back in repentance and thus avoided the repercussions of divine anger, and when the appointed time arrived for the fulfillment of prophecies, yet none of these predictions had materialized, the prophet experienced deep anguish. His distress did not stem from the city’s deliverance from ruin, which only an envious and wicked individual would lament, but rather from the perception that he had become a deceiver and a speaker of empty words, having frightened the people without cause, claiming to speak on God’s authority when he had merely voiced his own thoughts. Some speculate that the prophet’s sorrow was for a different reason not explicitly mentioned in scripture.

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Once he realized that Israel, along with the calling of the Gentiles, would completely lose their faith in God, as if that moment was already upon them, he fell into profound grief, lamenting for his fellow Israelites as though they were already lost. However, he explicitly refutes this interpretation, stating that he fled to Tarshish because he had a clear understanding of God's mercy and compassion, and His willingness to relent from sending calamity. He questioned how he could be commanded to proclaim empty threats of destruction when God is such a being. In his human frailty, he spoke these words while in the land of Judah, pleading for death and seemingly passing an unfair judgment against divine Providence. This reaction poses a grave and inappropriate response for a righteous soul. Just as no sensible person would blame doctors for adjusting treatments to fit the nature of a patient’s wounds, how can one critique the all-knowing God, who devises remedies perfectly suited to our spiritual condition and truly beneficial? Indeed, He is the healer of our souls, calming the tumult of our desires through either suffering or the grace of mercy.

Jerome of Stridon

4th centuryChurch Father

Jonah 4:1-2. And Jonah was filled with deep anguish and troubled in spirit. He prayed to the Lord, saying. According to the Septuagint: And Jonah was filled with great distress and was deeply troubled. He prayed to the Lord, saying. Recognizing that he was witnessing the fullness of the Gentiles coming to faith and that the words of Deuteronomy were being realized—‘They have provoked Me to jealousy with what is not a god, and I will provoke them to jealousy... with a foolish nation’ (Deuteronomy 32:21)—he despaired for the salvation of Israel, overwhelmed by sorrow expressed in his words.

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He seemed to mourn, saying, ‘I am the only one selected from among a multitude of prophets to announce destruction for my people through the salvation of others.’ Thus, he does not grieve, as some believe, for the salvation of the Gentiles, but rather for the downfall of Israel. Our Lord also wept over Jerusalem (Luke 19) and did not choose to take the children’s bread and give it to the dogs (Mark 7). The apostles were sent first to preach to Israel (Acts 13). Paul expresses a desire to be anathematized for the sake of his kin—his fellow Israelites, to whom belong the adoption, the glory, the covenants, the promises, and the law, from whom are the patriarchs, and from whom is Christ according to the flesh (Rom. 9). The one who is afflicted (as indicated by the name Jonah) fits this narrative, suffering from deep sorrow while his soul is in anguish (Matt. 26:38), for he endured much in striving to avert the destruction of the Jewish people. Historically, the prophet is aptly named after one who is troubled, reflecting the hardships faced, the calamities endured during his journey, and the tempests experienced.

John of Tobolsk

17th centuryChurch Father

Oh, how we lament the frailty and unpredictability of human will! It had aligned with God's purpose, yet it suddenly regains its autonomy: Jonah found himself in deep anguish and irritation. These are the troubling signs of the human will grappling with the Divine will. The one who remains humble and compliant with God's intent never succumbs to distress, frustration, or weakness under the weight of suffering, nor does he allow anger or resentment to arise against the decrees of the Almighty. What, dear Jonah, causes your will, which has largely conformed to God’s guidance, to become so bewildered once more?

Vissarion (Nechaev)

19th centuryCommentator

Rather than celebrating God's mercy granted to the repentant citizens of Nineveh, Jonah was overwhelmed with profound grief and anxiety. He believed that not carrying out God's warning would tarnish the sanctity of His name among the nations, leading people to view the herald of this warning as a false prophet. Additionally, Jonah feared that the pardoned Assyrians would turn into a threat towards the people of Israel, potentially causing significant harm to his homeland. His sorrow and turmoil, along with his complaints against God, were articulated in a heartfelt prayer. In this prayer, Jonah audaciously rationalized his attempt to escape from the presence of the Lord to the distant land of Tarshish, convinced that delivering the message was unnecessary. I knew, he said to the Lord, that Thou art merciful, and repentest of the wickedness of men (Exodus 34:6), meaning that Thou dost not intend to punish humans for their sinful actions.

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