Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
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John Gill's Exposition of the Bible
John Gill · 1763
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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Jonah, dreading to be thought a false prophet, repines at God's mercy in sparing the Ninevites, whose destruction he seems to have expected, from his retiring to a place without the city about the close of the forty days. But how does he glorify that mercy which he intends to blame! And what an amiable posture does he give of the compassion of God! Jonah 4:1-5. This attribute of the Deity is still farther illustrated by his tenderness and condescension to the prophet himself, who, with all his prophetic gifts, had much of human infirmity, Jonah 4:6-11.
INTRODUCTION TO Jonah 4
This chapter gives us an account of Jonah's displeasure at the repentance of the Ninevites, and at the Lord's showing mercy unto them, Jonah 4:1; the angry prayer of Jonah upon it, Jonah 4:2; the Lord's gentle reproof of him for it, Jonah 4:4; his conduct upon that, Jonah 4:5; the gourd prepared for him; its rise, usefulness, and destruction, which raised different passions in Jonah, Jonah 4:6; the improvement the Lord made of this to rebuke Jonah, for his displicency at the mercy he showed to the Ninevites, and to convict him of his folly, Jonah 4:9.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Jon 4:1-11.
ヨナ4:1-11.
ヨナがニネベに示された神のあわれみのゆえに憤り、とうごまの木の型によって責められる。
1. 憤った――文字通りには「熱くなった」という意味であるが、おそらく怒りというよりは悲しみや当惑においてそうであった[フェアベーン（Fairbairn, フェアベーン）]。ニネベが御自身に向かって悔い改めたことに対する神の思いと、ニネベに向かって思いを変えられたことに対するヨナの思いとの間に、なんと悲しい対比があることか。彼自身が悔い改めによってあわれみの記念碑であったという点において、なおさら奇妙である！ われわれすべては彼のように、ゆるされたのにゆるさないしもべのたとえにおいて教えられる教訓を必要としている（マタ18:23-35）。
ヨナは、自分の宣告の後にニネベが保全されることによって、自分が偽預言者のように見えることになったため、悲しんだ[カルヴァン（Calvin, カルヴァン）]。しかし、自分の預言が、さばきに勝利する神のあわれみによって覆されるよりも、六十万人の滅びを望んだとすれば、ヨナは人間ではなく悪霊のような存在となったであろう。そしてそのような場合、神は厳しく懲らしめられたであろうに、実際にはただ穏やかに論難し、同時に柔和でへりくだった方法で、彼に自らの誤りを示そうとされる。そのうえ、ヨナ自身も自分の当惑を弁明しながら、その原因として自分の予言の失敗には言及せず、ただ神の怒りをおそくすることへの思いだけを語っている。これこそ彼が最初の使命を受けた時にタルシシュへ逃げた理由であった。その時彼の予言が偽りとして暴かれる可能性があったからではない。実際、その時の彼の使命はニネベの滅亡を予告することではなく、単にニネベの「悪」が「神の前に上がった」と「叫んで」告げることであった。ニネベを悔い改めに導くことに彼の使命の目的が事実上達成されたのであるから、ヨナが自分の予言の文面が失敗したことでそれほど当惑したとはほとんどあり得ない。そうであるなら、ヨナはこれを自分の使命の究極的な目的とは見なしていなかったのである。もしニネベが彼にとって顕著な対象であったなら、彼は自分の働きの結果を喜んだであろう。しかし選ばれた民の預言者としてのヨナにとって、顕著な目標はイスラエルであった。おそらく彼は、ニネベの滅亡が、まさにその時にヤラベアム第二の下で新たな繁栄によって一層深まったイスラエルの絶望的な退廃を驚かせ、目覚めさせるために、神がついに長く忍ばれた忍耐を止めるさばきの実例としてふさわしいと見なしたのであろう。他のすべての手段がなしえなかった仕方で。ヨナは、まず厳しさの顕著な実例が与えられなければ、イスラエルにおいて神のために効果的なことがなされ得ないと絶望した。それゆえ、彼が四十日後にニネベが倒れると宣告した時、ついに神がそのような実例を与えようとしていると思った。ところが、ニネベの悔い改めに対する神のあわれみによって、このイスラエルを目覚めさせる手段が退けられた時、彼はひどく失望した。それは誇りや無慈悲さからではなく、彼が抱いた希望がくじかれた今、イスラエルの改革のために可能なことが何もないという絶望からであった。しかし神の計画は、ニネベの実例によってイスラエルに、自らの不悔改めがいかに言い訳のないものであるか、また彼らが固執するならその滅亡がいかに避けられないものであるかを教えることであった。悔い改めたニネベは、背教したイスラエルよりも神の恵みに値する者であることを証明した。契約の子らは異邦の民の水準にまで落ちたばかりでなく、実際にはその下にまで下った。それゆえイスラエルは下らねばならず、異邦人は彼女の上に立ち上がらねばならない。ヨナは、悔い改めによってニネベが保全されることが、後の時代とすべての時代のために、悔い改める者には希望を、外的特権の中にいながら悔い改めない者には非難をもたらすという重要な教訓を持つことを知らなかった。彼はメシア御自身がこの歴史をそのように適用されることを予見できなかった。これは、われわれがもし摂理の計画をある特定の点において変えることができたとしても、それはより良い方向ではなく、より悪い方向になるであろうというわれわれへの教訓である[フェアベーン（Fairbairn, フェアベーン）]。
And Jonah was displeased exceedingly - It was an untempered zeal. The prophet himself records it as such, and how he was reproved for it. He would, like many of us, govern God's world better than God Himself. Short-sighted and presumptuous! Yet not more short-sighted than those who, in fact, quarrel with God's Providence, the existence of evil, the baffling of good, "the prison walls of obstacles and trials," in what we would do for God's glory. What is all discontent, but anger with God? The marvel is that the rebel was a prophet ! "What he desired was not unjust in itself, that the Ninevites should be punished for their past sins, and that the sentence of God pronounced against them should not be recalled, although they repented. For so the judge hangs the robber for theft, however he repent." He sinned, in that he disputed with God. Let him cast the first stone, who never rejoiced at any overthrow of the enemies of his country, nor was glad, in a common warfare, that they lost as many soldiers as we. As if God had not instruments enough at His will! Or as if He needed the Assyrians to punish Israel, or the one nation, whose armies are the terror of Europe, to punish us, so that if they should perish, Israel should therefore have escaped, though it persevered in sin, or we!
And he was very angry - , or, may be, "very grieved." The word expresses also the emotion of burning grief, as when Samuel was grieved at the rejection of Saul, or David at "the breach upon Uzzah" 2 Samuel 6:8; 1 Chronicles 13:11. Either way, he was displeased with what God did. Yet so Samuel and David took God's doings to heart; but Samuel and David were grieved at God's judgments; Jonah, at what to the Ninevites was mercy, only in regard to his own people it seemed to involve judgment. Scripture says that he was displeased, because the Ninevites were spared; but not, why this displeased him. It has been thought, that it was jealousy for God's glory among the pagan, as though the Ninevites would think that God in whose Name he spake had no certain knowledge of things to come; and so that his fault was mistrust in God's wisdom or power to vindicate His own honor. But it seems more likely, that it was a mistaken patriotism, which idolized the well being of his own and God's people, and desired that its enemy, the appointed instrument of its chastisement, should be itself destroyed. Scripture being silent about it, we cannot know certainly. Jonah, under God's inspiration, relates that God pronounced him wrong. Having incurred God's reproof, he was careless about men's judgment, and left his own character open to the harsh judgments of people; teaching us a holy indifference to man's opinion, and, in our ignorance, carefulness not to judge unkindly.
But it displeased Jonah exceedingly - This hasty, and indeed inconsiderate prophet, was vexed because his prediction was not fulfilled. He had more respect to his high sense of his own honor than he had to the goodness and mercy of God. He appeared to care little whether six hundred and twenty thousand persons were destroyed or not, so he might not pass for a deceiver, or one that denounced a falsity.
And he was very angry - Because the prediction was not literally fulfilled; for he totally lost sight of the condition.
But it displeased Jonah exceedingly, and he was very angry. Jonah was "mirabilis homo", as one calls him, an "amazing man"; the strangest, oddest, and most out of the way man, for a good man and a prophet, as one shall ever hear or read of. Displeased he was at that, which one would have thought he would have exceedingly rejoiced at, the success of his ministry, as all good men, prophets, and ministers of the word, do; nothing grieves them more than the hardness of men's hearts, and the failure of their labours; and nothing more rejoices them than the conversion of sinners by them; but Jonah is displeased at the repentance of the Ninevites through his preaching, and at the mercy of God showed unto them: displeased at that, on account of which there is joy in heaven among the divine Persons, Father, Son, and Spirit, and among the holy angels, even over one repenting sinner; and much more over many thousands, as in this case: displeased at that which is the grudge, the envy, and spite of devils, and which they do all they can to hinder: and the more strange it is that Jonah should act such a part at this time, when he himself had just received mercy of the Lord in so extraordinary a manner as to be delivered out of the fish's belly, even out of the belly of hell; which one would think would have warmed his heart with love, not only to God, but to the souls of men, and caused him to have rejoiced that others were sharers with him in the same grace and mercy, reasons of this strange conduct, if they may be called reasons, are supposed to be these: one reason was, his own honour, which he thought lay at stake, and that he should be reckoned a false prophet if Nineveh was not destroyed at the time he had fixed; but the proviso implied, though not expressed,
"except ye repent,''
secured his character; which was the sense of the divine Being, and so the Ninevites understood it, or at least hoped this was the case, and therefore repented, and which the mercy shown them confirmed: nor had Jonah any reason to fear they would have reproached him with such an imputation to his character; but, on the contrary, would have caressed him as the most welcome person that ever came to their city, and had been the instrument of showing them their sin and danger, and of bringing them to repentance, and so of saving them from threatened ruin; and they did him honour by believing at once what he said, and by repenting at his preaching; and which is testified by Christ, and stands recorded to his honour, and will be transmitted to the latest posterity: another reason was his prejudice to the Gentiles, which was unreasonable for, though this was the foible of the Jewish nation, begrudging that any favours should be bestowed upon the Gentiles, or prophesied of them; see Romans 10:19; yet a prophet should have divested himself of such prejudices, as Isaiah and others did; and, especially when he found his ministry was so blessed among them, he should have been silent, and glorified God for his mercy, and said, as the converted Jews did in Peter's time, "then God hath granted unto the Gentiles repentance unto life", Acts 11:18; to do otherwise, and as Jonah did, was to act like the unbelieving Jews, who "forbid" the apostles to "preach to the Gentiles, that they might be saved", 1 Thessalonians 2:16. A third reason supposed is the honour of his own countrymen, which he thought would be reflected on, and might issue in their ruin, they not returning from their evil ways, when the Heathens did: a poor weak reason this! with what advantage might he have returned to his own country? with what force of argument might he have accosted them, and upbraided them with their impenitence and unbelief; that Gentiles at one sermon should repent in sackcloth and ashes, when they had the prophets one after another sent them, and without effect? and who knows what might have been the issue of this? lastly, the glory of God might be pretended; that he would be reckoned a liar, and his word a falsehood, and be derided as such by atheists and unbelievers; but here was no danger of this from these penitent ones; and, besides, the proviso before mentioned secured the truth and veracity of God; and who was honoured by these persons, by their immediate faith in him, and repentance towards him; and his grace and mercy were as much glorified in the salvation of them as his justice would have been in their destruction.
まだ翻訳がありません。
前章の終わりで、私たちはニネベの悔い改めについて大きな喜びをもって読んだ。しかし本章では、ヨナの罪について大きな不快感をもって読むことになる。罪人の回心には天と地に喜びがあるように、聖徒の愚かさや弱さについては悲しみがあるのである。神のすべての書物の中で、私たちは「主のしもべ」（ヨナがそのような者であったことは確かである。聖書がそう呼んでいるからである）が、ここまで機嫌を損ね、ここまで癇癪を起こし、神ご自身を怒らせるような者として描かれているのを、ほかに見出すことはほとんどない。第一章では彼が神の御顔から逃げる様子を読んだが、ここでは事実上、彼が神の御顔に向かって飛びかかっている様子を読む。そして、さらに悲しいことには、あそこでは彼の悔い改めと神への帰還についての記述があったが、ここでは、彼が悔い改めたことに疑いはないものの、ソロモンの場合と同様に、彼が立ち直ったことについては何の記録も残されていない。しかし、私たちが彼の頑なさに驚きをもって読むと同時に、神の彼に対する優しさにも劣らず驚きをもって読む。その優しさによって、神が彼を退けなかったことが示されているのである。ここには、I. ニネベに対する神のあわれみに対するヨナの不平と、それについての彼の立腹がある（Jon 4:1-3）。II. それに対する神の穏やかな責めがある（Jon 4:4）。III. 唐胡麻（とうごま）の枯れたことに対するヨナの不満と、その不満における自己正当化がある（Jon 4:5-9）。IV. ニネベの免除に対して怒るべきではないという彼への説得のための、神のその出来事の活用がある（Jon 4:10-11）。人の悪さと神の善さはここで互いの引き立て役となり、前者はますます極度に罪深いものとして、後者はますます極度に恵み深いものとして示されるのである。