Jonah 4:1-11

“This displeased Jonah terribly and he became very angry. He prayed to the Lord and said, “Oh, Lord, this is just what I thought would happen when I was in my own country. This is what I tried to prevent by attempting to escape to Tarshish! – because I knew that you are gracious and compassionate, slow to anger and abounding in mercy, and one who relents concerning threatened judgment. So now, Lord, kill me instead, because I would rather die than live!” The Lord said, “Are you really so very angry?” Jonah left the city and sat down east of it. He made a shelter for himself there and sat down under it in the shade to see what would happen to the city. The Lord God appointed a little plant and caused it to grow up over Jonah to be a shade over his head to rescue him from his misery. Now Jonah was very delighted about the little plant. So God sent a worm at dawn the next day, and it attacked the little plant so that it dried up. When the sun began to shine, God sent a hot east wind. So the sun beat down on Jonah’s head, and he grew faint. So he despaired of life, and said, “I would rather die than live!” God said to Jonah, “Are you really so very angry about the little plant?” And he said, “I am as angry as I could possibly be!” The Lord said, “You were upset about this little plant, something for which you have not worked nor did you do anything to make it grow. It grew up overnight and died the next day. Should I not be even more concerned about Nineveh, this enormous city? There are more than one hundred twenty thousand people in it who do not know right from wrong, as well as many animals!””

— ‭‭Jonah‬ ‭4‬:‭1‬-‭11‬‬

What exactly displeased Jonah? Final verse of chapter 3 says that God’s response to Ninevehs’ repentance was to relent, not to judge/destroy them. He showed mercy. Jonah is now very angry. 

This is why Jonah is one of the most read minor prophets. Regardless of the historical debates, the narrative itself grabs us. It’s relatability is overwhelming. Emotions are flooding the characters, and they well up in us as well. It’s remarkably simple to place ourselves in the story and ask, “How would I respond?” 

Assyrians are the most feared/ruthless peoples of the day. They have and will be attacking Jonah’s people just like they have done to all the other surrounding nations. So these are national and religious enemies. God promised judgment—Israel would be rescued from even the threat of danger—and now God offers mercy. What do I think when “the worst person or group of people” (of course, in my own opinion) receives mercy?

Of course, the real message of the book of Jonah is that if Assyria can receive mercy, then God may just have enough grace and compassion for others living around Israel or among Israel.

I’m going to go ahead and call Jonah’s bluff. He didn’t go to Nineveh because he knew God would forgive? Maybe. This is the main message of Jonah. God is gracious, compassionate, slow to anger. Jonah knew all of this. So why get angry when God is true to His character??

But I still think Jonah ran away to save his own neck. 

And now Jonah wants to die because he’s so upset?!?! I’ve seen enough complaints on social media about kindness, goodness, and compassion towards certain groups of people that comes close to this. The entitlement is through the roof, but I also know there are hundreds and thousands of faithful, serving people who would sacrifice anything for anyone regardless of background or choices made.

Jonah goes east…never a good direction. Adam and Eve kicked out east. Cain exiled east. Israel exiled to Babylon which is east. East is bad. 

Jonah is illogical. He knows God’s decision. He has described God’s character, but he’s still hoping for some fire and brimstone. Meanwhile, he’s in love with a plant.

Back to “appoint/ordain.” God ordains things throughout the book (from ch. 1, the storm, the fish). Now the plant, the east wind, the worm. He is moving in sovereignty to stir Jonah’s heart.

Jonah complains again about the dead plant and wants to die, allowing God to question his motives.

Haven’t studied enough about the size of Nineveh. 120,000 may be accurate or making some other point. Needs more research. This also relates to Jonah’s three day journey in ch 3. This is obviously a capital city, but cities were built differently and obviously not as big as modern cities. 

There is power in leaving the book open with question. We don’t get Jonah’s response. Did he stop complaining or double down on his position. The book of Jonah is the Prodigal Son story of the OT. There the Father invites the elder son into the party because his love has been constant, and we don’t get the response of the other son. Did he go in, or did he stay outside and sulk?

The point of that passage is the same here…over one sinner who repents there is (and should be) rejoicing. God’s mercy is for all. And before God we all need equal measures of grace and compassion.

Matthew 5:43-48

 ““You have heard that it was said, ‘Love your neighbor’ and ‘hate your enemy.’ But I say to you, love your enemy and pray for those who persecute you, so that you may be like your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. For if you love those who love you, what reward do you have? Even the tax collectors do the same, don’t they? And if you only greet your brothers, what more do you do? Even the Gentiles do the same, don’t they? So then, be perfect, as your heavenly Father is perfect.”

— ‭‭Matthew‬ ‭5‬:‭43‬-‭48‬‬

Love your neighbor is quote from Lev 19:18, but of course there’s no quote in OT about hating enemy. This must be cultural slogan. It’s only natural.

Jesus has been interpreting the law throughout the section in light of it’s intended meaning (love for the person, not just rote obedience). And if all people reflect the Father in some way, then even loving enemies fulfills the law of love.

There’s an important side note here. Yes, we should love all people. Respect all. Blah blah. But in light of the beatitudes at the beginning of ch 5, these enemies are those who persecute followers of Jesus. This is religious persecution, not the bully at school, or the mean co-worker, or those who disagree with us politically, or even religious or national “enemies.” Again, we should love and seek ways to be kind to all, but this context has a more specific meaning originally.

Jesus’ second phrase clarifies this. “Those who persecute you.”

We could say, “I get a lot out of loving those who love me…safety, security, fulfillment, assurance, and lots of other things.”

But I don’t think Jesus is talking about rewards right now. It’s always about the kingdom and what we gain there. Seeking eternal life (which may not mean what we think it means—more like life in the age to come), seeking the kingdom, seeking righteousness, seeking Jesus. 

And the Sermon is about fulfilling the law (debates as to what that means) and here we imitate God’s character. Loving enemies is God’s specialty.

Be perfect?? Luke’s version of the sermon has be “merciful,” which sounds a bit more palatable. I can show mercy much easier than be perfect.

But again, the word is teleios, which means complete/full and yes, perfect. It’s not so much moral perfection as lacking nothing. That is the ultimate fulfillment of the law of love. Sacrificing, praying, blessing, and serving for those persecuting you? Nothing else reflects the heart of God. That is the highest level of spiritual maturity and imitation of Christ. 

It’s not explicit in the passage, but there’s almost an argument from greater to lesser. Strive for the highest of loving enemies—it is commanded—but in the meantime, how much easier is it not to be angry? Or not lust? Or not break an oath? Or not worry? The ethics of the kingdom depend on this foundation of relying on Jesus and His ways more than our own wisdom and cultural/moral norms.

Luke 6:27-31

 ““But I say to you who are listening: Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you. To the person who strikes you on the cheek, offer the other as well, and from the person who takes away your coat, do not withhold your tunic either. Give to everyone who asks you, and do not ask for your possessions back from the person who takes them away. Treat others in the same way that you would want them to treat you.”

— ‭‭Luke‬ ‭6‬:‭27‬-‭31‬‬

Could write essay on similarities and differences on Matthew’s and Luke’s version of this sermon. Many have and it’s intriguing to say the least…not as simple as Matthew emphasizes Jewish themes (but that is true).

Luke has fewer beatitudes and then some woes. Can’t explain now. Then jumps into blessing those who persecute. The “but I say to you” doesn’t fit in Luke as it does in Matthew, because Matthew has a whole section of Jesus raising standards of the Law. This section of Luke’s sermon seems random to some degree. 

It’s included to counter the attitudes of the wealthy who are spiritually poor. Those who are persecuting the righteous. Luke sets up two groups in the opening of the sermon that sets the stage for the rest of the book, a great reversal, that the poor, outcast, needy are those who respond to the gospel (typically) and surprisingly enter the kingdom, while the rich and self sufficient (and spiritually “acceptable”) are left on the outside. They reject the Messiah and persecute the true followers. This has foundations in the OT. Matthew makes it “poor in spirit,” but several Psalms talk about the “pious poor.”

Anyway, this section may be good for us to think about forgiveness or kindness in general, but it’s better to keep in context of discipleship. Jesus is telling His followers that the wealthy, laughing, persecuting crowd is distinct from them (not that Christians don’t have fun…not the point). But when facing persecution, oscillation, separation, hostility for following Messiah, the proper response is love. That’s the type of enemy that Jesus is talking about here…not political, national, personal, familial, etc. 

The person who rebukes, judges, separates from, or even punishes me for following Jesus is still a person. And I am commanded to treat them as an image bearer. By doing so, they may see God’s love for the first time.