What is so offensive about grace? (Jonah 4:1-2)

Reading commentaries or sermons on Jonah can be dismaying. Interpreters are inclined to ridicule Jonah so much that no one in their right mind could identify with his complaint. Discussions are often framed in such a way that the accusing finger is pointed to someone other than ourselves, Jonah being so narrow-mindedly nationalist that he could not accept Gentiles turning to God and receiving grace, for instance. Christian readers then can feel superior and point to Israel who really needed to learn this lesson! Scripture, however, is not given so that we might listen for a message for someone else but that we might be challenged in our thinking and attitudes.

Jonah’s reason for fleeing

In our reading, we finally discover why Jonah was reluctant to go to Nineveh. Simply put, he did not want Nineveh to receive grace and forgiveness (Jonah 4:1-2). In his explanation, he quotes Exod 34:6, the revelation given to Moses when Israel worshipped the golden calf when God showed them mercy. Jonah combines this with a quote from Jer 18:8 (‘the one who relents concerning calamity’). Jeremiah 18:1-11 sets out the dynamics of prophecy, namely that promised judgment or blessing is contingent on the human response. God has the right to change judgment to mercy if there is repentance or change blessing to judgment if people are complacent. Jonah can quote Israel’s creed and explain God’s character and His actions theologically yet, in another sense, not understand them at all. It confronts us as readers to ask how many times what we believe in our head or say we believe are in conflict with the beliefs that we really live by.

The offense of grace

But what exactly is so offensive about grace? In discussing Jonah, Moberly helpfully sets out some challenging ways to think about this. Reasons for grace being offensive are (1) possible danger to those who show mercy, (2) mercy as subversive to moral effort, (3) mercy as morally offensive, and (4) plain selfishness.[1] In the first option, mercy is objectionable because what is the guarantee that the person who is shown mercy will not turn around and hurt the one who forgave them? In Israel’s history, sparing Nineveh meant that the Assyrians would have the opportunity to destroy Israel later. In our modern context, extending grace to someone who repeatedly hurt or took advantage of us is hard because even if they show repentance, what is the guarantee that they won’t do it again at some point? Secondly, if God does not distinguish between those who are committed and faithful to Him and those who are not but gives grace even to the latter then why bother about the cost of discipleship? Moberly’s analogy with the social welfare system is illuminating. Such support is meant to show compassion to those in need, but it can be abused by some who see no benefit in making an effort when they can depend on others to support them.[2]

Thirdly, there may be a feeling of moral outrage at God for blessing people who do not deserve it, especially when one compares one’s own circumstances. I remember a single friend in this regard who complained when she heard of another Christian who compromised her faith (though she eventually turned back to God) and He blessed her with a happy marriage. My friend thought of her own struggles with singleness, her efforts to serve God in ministry regardless and the marriage that eluded her despite her faithful obedience. She felt bitter that someone who for so long cared so little for God, should have what my friend so desperately wanted. This attitude compares to the elder brother in Jesus’ parable of the Prodigal Son (Luke 15:25-32). Finally, the reason may be pure selfishness without any of those other accompanying reasons. When we dislike someone, we may just not want them to receive anything good from God.

Which is our challenge?

While grace may seem like the best thing in the world, especially when God or people extend it to us and grant forgiveness, the benefit of the doubt, and a generosity of spirit even when we don’t deserve it, it can also be difficult when given to others. Which of these aspects do you find difficult about grace?

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[1] R.W.L. Moberly, Old Testament Theology: Reading the Hebrew Bible as Christian Scripture (Grand Rapids: Baker Academic, 2013), 199-204.

[2] Ibid., 202. No doubt the reasons why some are stuck in a cycle of dependence is complex and Moberly is not citing this example as a condemnation of supporting those in need but merely points out how compassion can be abused and why grace may feel offensive.

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