3 Therefore now, Yahweh, take, I beg you, my life from me; for it is better for me to die than to live."
*Minor differences ignored. Grouped by changes, with first version listed as example.
We here see how angry Jonah was in his zeal: for this prayer cannot certainly be ascribed to his faith, as some think, who say that Jonah took a flight as it were in his soul to heaven, when he made this prayer, as though he dreaded not death, but having been divested of all fear, being free and disengaged, he presented himself to God. I do not think that the mind of Jonah was so heroic. There is indeed no doubt, as I have already said, but that he still retained some seed of piety; and this, I said, is sufficiently proved by the word prayer; for if Jonah had burst out in the strain of one in despair, it would not have been a prayer. Since then he prayed by thus speaking, it follows that it was not the cry of despair, but of too much displeasure, which Jonah did not restrain. In short, this prayer proceeded from a pious and holy zeal; but Jonah sinned as to its measure or excess; for he had in a manner forgotten himself, when he preferred death to life Thou Jehovah, he says, take me away. He was first not free from blame in hastily wishing to die; for it is not in our power to quit this world; but we ought with submissive minds to continue in it as long as God keeps us in the station in which we are placed. whosoever, then, hastens to death with so great an ardor no doubt offends God. Paul knew that death was desirable in his case, (Philippians 1:22;) but when he understood that his labor would be useful to the Church, he was contented with his lot, and preferred the will of God to his own will; and thus he was prepared both to live and to die, as it seemed good to God. It was otherwise with Jonah, "Now," he says, "take away my life." This was one fault; but the other was, -- that he wished to die, because God spared the Ninevites. Though he was touched with some grief, he ought not yet to have gone so far as this, or rather to rush on, so as to desire death on account of the weariness of his life. But we hence learn to what extremes men are carried, when once they give loose reins to inconsiderate zeal. The holy Prophet Jonah, who had been lately tamed and subdued by so heavy a chastisements is now seized and carried away by a desire to die, -- and why? because he thought that it was hard that he denounced destruction on the Ninevites, and that still their city remained safe. This example ought to check us, that we express not too boldly our opinion respecting the doings of God, but, on the contrary, hold our thoughts captive, lest any presumption of this kind be manifested by us; for there is none of us who does not condemn Jonah, as also he condemned himself; for he does not here narrate his own praise, but means to show how foolishly he had judged of God's work. Jonah then confesses his own folly; and therefore his experience is to us an evidence that there is nothing more preposterous than for us to settle this or that according to our own wisdom, since this is alone true wisdom, to submit ourselves wholly to the will of God. Now if any one raises a question here, -- whether it is lawful to desire death; the answer may be briefly this, -- that death is not to be desired on account of the weariness of life; this is one thing: and by the weariness of life I understand that state of mind, when either poverty, or want, or disgrace, or any such thing, renders life hateful to us: but if any, through weariness on account of his sins and hatred to them, regrets his delay on earth, and can adopt the language of Paul, "Miserable am I, who will free me from the body of this death!" (Romans 7:24,) -- he entertains a holy and pious wish, provided the submission, to which I have referred, be added so that this feeling may not break forth in opposition to the will of God; but that he who has such a desire may still suffer himself to be detained by his hand as long as he pleases. And further, when any one wishes to die, because he fears for himself as to the future, or dreads to undergo any evil, he also struggles against God; and such was the fault of Jonah; for he says that death was better to him than life, -- and why? because the Lord had spared the Ninevites. We hence see how he was blinded, yea, carried away by a mad impulse to desire death. Let us then learn so to love this life as to be prepared to lay it down whenever the Lord pleases: let us also learn to desire death, but so as to live to the Lord, and to proceed in the race set before use until he himself lead us to its end. Now follows the reproof of God --
Therefore now, O Lord, take I beseech Thee my life from me - He had rather die, than see the evil which was to come upon his country. Impatient though he was, he still cast himself upon God. By asking of God to end his life, he, at least, committed himself to the sovereign disposal of God . "Seeing that the Gentiles are, in a manner, entering in, and that those words are being fulfilled, Deuteronomy 32:21. "They have moved Me to jealousy with" that which is "not God, and I will move them to jealousy with" those which are "not a people, I will provoke them to anger with a foolish nation," he despairs of the salvation of Israel, and is convulsed with great sorrow, which bursts out into words and sets forth the causes of grief, saying in a manner, 'Am I alone chosen out of so many prophets, to announce destruction to my people through the salvation of others?' He grieved not, as some think, that the multitude of nations is saved, but that Israel perishes. Whence our Lord also wept over Jerusalem. The Apostles first preached to Israel. Paul wishes to become an anathema for his Romans 9:3-5. brethren who are Israelites, whose is the adoption and the glory and the covenant, and the giving of the law and the service of God, and the promises, whose are the fathers, and of whom, as concerning the flesh, Christ came." Jonah had discharged his office faithfully now. He had done what God commanded; God had done by him what He willed. Now, then, he prayed to be discharged. So Augustine in his last illness prayed that he might die, before the Vandals brought suffering and devastation on his country .
Take, I beseech thee, my life from me - קח נא את נפשי kach na eth naphshi, "Take, I beseech thee, even my Soul." Do not let me survive this disgrace. Thou hast spared this city. I thought thou wouldst do so, because thou art merciful and gracious, and it was on this account that I refused to go at first, as I knew that thou mightest change thy purpose, though thou hadst commanded me to make an absolute denunciation of judgment. God has left this example on record to show that an inconsiderate man is not fit to be employed in his work; and he chose this one example that it might serve as an endless warning to his Church to employ no man in the work of the ministry that is not scripturally acquainted with God's justice and mercy.
Therefore now, O LORD, take, I beseech thee, my life (c) from me; for [it is] better for me to die than to live.
(c) Thus he prayed from grief, fearing that God's name by this forgiveness might be blasphemed, as though he sent his Prophets forth to make known his judgments in vain.
Therefore now, O Lord, take, I beseech thee, my life from me,.... Or, "my soul" (x). This, as Drusius remarks, may be observed against those that think the soul is not immortal; for by this it appears that it my be taken from the body, and that it exists separate from it, and does not die with it; and since the body dies upon its removal, for "the body without the spirit is dead", as James says; death is expressed by this phrase, Job 27:8; here Jonah allows that God is the God of life, the author and giver of it, and is the sole disposer of it; it is in his own power to take it away, and not man's: so far Jonah was right, that he did not in his passion attempt to take away his own life; only desires the Lord to do it, though in that he is not to be justified; for though it may be lawful for good men to desire to die, with submission to the will of God; that they might be free from sin, and serve him without it, and be with Christ, and in the enjoyment of the divine Presence, as the Apostle Paul and others did, 2-Corinthians 5:6; but not through discontent, as Elijah, 1-Kings 19:4; or merely to be rid of troubles, and to be free from pain and afflictions, as Job, Job 6:1; and much less in a pet and passion, as Jonah here, giving this reason for it,
for it is better for me to die than to live; not being able to bear the reproach of being a false prophet, which he imagined would be cast upon him; or, as Aben Ezra and Kimchi, that he might not see the evil come upon Israel, which he feared the repentance of the Ninevites would be the occasion of, Jonah was in a very poor frame of spirit to die in; this would not have been dying in faith and hope in God; which graces cannot be thought to be in lively exercise in him when he was quarrelling with God; neither in love to God, with whom he was angry; nor in love to men, at whose repentance, and finding mercy with the Lord, he was displeased.
(x) "animam meam", V. L. Pagninus, Montanus, Junius & Tremellins, Piscator, Drusius, Cocceius.
Jonah's impatience of life under disappointed hopes of Israel's reformation through the destruction of Nineveh, is like that of Elijah at his plan for reforming Israel (1Ki. 18:1-46) failing through Jezebel ().
Than to live - Disgraced and upbraided by hardened sinners, who will brand me for a liar.
*More commentary available at chapter level.