Text -- Jonah 1:1-5 (NET)

Jonah Tries to Run from the Lord

1:1 The Lord said to Jonah son of Amittai, 1:2 “Go immediately to Nineveh, that large capital city, and announce judgment against its people because their wickedness has come to my attention.” 1:3 Instead, Jonah immediately headed off to Tarshish to escape from the commission of the Lord. He traveled to Joppa and found a merchant ship heading to Tarshish. So he paid the fare and went aboard it to go with them to Tarshish far away from the Lord. 1:4 But the Lord hurled a powerful wind on the sea. Such a violent tempest arose on the sea that the ship threatened to break up! 1:5 The sailors were so afraid that each cried out to his own god and they flung the ship’s cargo overboard to make the ship lighter. Jonah, meanwhile, had gone down into the hold below deck, had lain down, and was sound asleep.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jon 1:2

It is said to have been one hundred and fifty furlongs in length, that is eighteen miles and three quarters, and eleven miles and one quarter in breadth.

Wesley: Jon 1:3

From the place where God usually had shewed himself present, by revealing his word and will to his prophets. Perhaps he might think God would not put him upon this work, when he was got into a strange country.

Wesley: Jon 1:5

ln some cabin or other, whither he went before the storm arose.

JFB: Jon 1:1

Meaning in Hebrew, "dove." Compare Gen 8:8-9, where the dove in vain seeks rest after flying from Noah and the ark: so Jonah. GROTIUS not so well explains it, "one sprung from Greece" or Ionia, where there were prophets called Amythaonidæ.

JFB: Jon 1:1

Hebrew for "truth," "truth-telling"; appropriate to a prophet.

JFB: Jon 1:2

East of the Tigris, opposite the modern Mosul. The only case of a prophet being sent to the heathen. Jonah, however, is sent to Nineveh, not solely for Nineveh's good, but also to shame Israel, by the fact of a heathen city repenting at the first preaching of a single stranger, Jonah, whereas God's people will not repent, though preached to by their many national prophets, late and early. Nineveh means "the residence of Ninus," that is, Nimrod. Gen 10:11, where the translation ought to be, "He (Nimrod) went forth into Assyria and builded Nineveh." Modern research into the cuneiform inscriptions confirms the Scripture account that Babylon was founded earlier than Nineveh, and that both cities were built by descendants of Ham, encroaching on the territory assigned to Shem (Gen 10:5-6, Gen 10:8, Gen 10:10, Gen 10:25).

JFB: Jon 1:2

Four hundred eighty stadia in circumference, one hundred fifty in length, and ninety in breadth [DIODORUS SICULUS, 2.3]. Taken by Arbaces the Mede, in the reign of Sardanapalus, about the seventh year of Uzziah; and a second time by Nabopolassar of Babylon and Cyaxares the Mede in 625 B.C. See on Jon 3:3.

JFB: Jon 1:2

(Isa 40:6; Isa 58:1).

JFB: Jon 1:2

(Gen 4:10; Gen 6:13; Gen 18:21; Ezr 9:6; Rev 18:5); that is, their wickedness is so great as to require My open interposition for punishment.

JFB: Jon 1:3

Jonah's motive for flight is hinted at in Jon 4:2 : fear that after venturing on such a dangerous commission to so powerful a heathen city, his prophetical threats should be set aside by God's "repenting of the evil," just as God had so long spared Israel notwithstanding so many provocations, and so he should seem a false prophet. Besides, he may have felt it beneath him to discharge a commission to a foreign idolatrous nation, whose destruction he desired rather than their repentance. This is the only case of a prophet, charged with a prophetical message, concealing it.

JFB: Jon 1:3

(Compare Gen 4:16). Jonah thought in fleeing from the land of Israel, where Jehovah was peculiarly present, that he should escape from Jehovah's prophecy-inspiring influence. He probably knew the truth stated in Psa 139:7-10, but virtually ignored it (compare Gen 3:8-10; Jer 23:24).

JFB: Jon 1:3

Appropriate in going from land to the sea (Psa 107:23).

JFB: Jon 1:3

Now Jaffa, in the region of Dan; a harbor as early as Solomon's time (2Ch 2:16).

JFB: Jon 1:3

Tartessus in Spain; in the farthest west at the greatest distance from Nineveh in the east.

JFB: Jon 1:4

Literally, caused a wind to burst forth. COVERDALE translates, "hurled a greate wynde into the see."

JFB: Jon 1:5

Though used to storms; the danger therefore must have been extreme.

JFB: Jon 1:5

The idols proved unable to save them, though each, according to Phœnician custom, called on his tutelary god. But Jehovah proved able: and the heathen sailors owned it in the end by sacrificing to Him (Jon 1:16).

JFB: Jon 1:5

That is, the interior recesses (compare 1Sa 24:3; Isa 14:13, Isa 14:15). Those conscious of guilt shrink from the presence of their fellow man into concealment.

JFB: Jon 1:5

Sleep is no necessary proof of innocence; it may be the fruit of carnal security and a seared conscience. How different was Jesus' sleep on the Sea of Galilee! (Mar 4:37-39). Guilty Jonah's indifference to fear contrasts with the unoffending mariners' alarm. The original therefore is in the nominative absolute: "But as for Jonah, he," &c. Compare spiritually, Eph 5:14.

Clarke: Jon 1:1

Now the word of the Lord came unto Jonah - All that is certainly known about this prophet has already been laid before the reader. He was of Gath-hepher, in the tribe of Zebulun, in lower Galilee, Jos 19:13; and he prophesied in the reigns of Jeroboam the Second, and Joash, kings of Israel. Jeroboam came to the throne eight hundred and twenty-three years before the Christian era, and reigned in Samaria forty-one years, 2Ki 14:23-25. As a prophet, it is likely that he had but this one mission.

Clarke: Jon 1:2

Go to Nineveh - This was the capital of the Assyrian empire, and one of the most ancient cities of the world, Gen 10:10; and one of the largest, as it was three days’ journey in circumference. Ancient writers represent it as oblong; being in length one hundred and fifty stadia, and ninety in breadth, the compass being four hundred and eighty stadia. Now as the stadium is allowed to have been equal to our furlong, eight of which make a mile, this amounts to fifty-four English miles: see on Jon 3:3 (note). But we must not suppose that all this space was covered with compact streets and buildings; it took in a considerable space of country, probably all the cultivated ground necessary to support all the inhabitants of that district. Calmet computes the measurement of the circumference to be equal to twenty-five French leagues. It is reported to have had walls one hundred feet high, and so broad that three chariots might run abreast upon them. It was situated on the Tigris, or a little to the west, or on the west side of that river. It was well peopled, and had at this time one hundred and twenty thousand persons in it reputed to be in a state of infancy, which on a moderate computation would make the whole number six hundred thousand persons. But some, supposing that persons not being able to distinguish their right hand from their left must mean children under two years of age, and reckoning one such child for every twenty persons from that age upwards, make the population amount to two millions five hundred thousand. Nor can this be considered an exaggerated estimate, when we know that London, not one-tenth of the size of ancient Nineveh, contains a population of upwards of one million. But calculations of this kind, relative to matters of such remote antiquity, are generally precarious, and not very useful: and ancient authors, though the only guides, are not always safe conductors. Mosul is generally supposed to be the same as the ancient Nineveh. It is in the province of Dearbekir, on the west bank of the Tigris

Clarke: Jon 1:2

Their wickedness is come up before me - This is a personification of evil. It ascends from earth to heaven; and stands before the Supreme Judge, to bear witness against its own delinquency, and that of the persons whom it has seduced.

Clarke: Jon 1:3

To flee unto Tarshish - Some say Tartessus, in Spain, near the straits of Gibraltar, others, Tarsus, in Cilicia; and others, Taprobana, or the island of Ceylon, formerly called Taprobah; and Tabrobavagh in Sanscrit, to the present day

Clarke: Jon 1:3

And went down to Joppa - This place is celebrated as that where Andromeda, daughter of Cepheus, was chained to a rock, and exposed to be devoured by a sea-monster, from which she was delivered by the valor of Perseus. It is the nearest port to Jerusalem on that side of the Mediterranean

Clarke: Jon 1:3

And he found a ship - The Phoenicians carried on a considerable trade with Tartessus, Eze 27:12; and it was probably in one of their ships that Jonah embarked

Clarke: Jon 1:3

He paid the fare thereof - He paid for his passage. This shows that there was traffic between the two places, and that each passenger paid a stated fare

Clarke: Jon 1:3

From the presence of the Lord - He considered that God was peculiarly resident in Judea; and if he got out of that land, the Lord would most probably appoint another prophet to carry the message; for Jonah appears to have considered the enterprise as difficult and dangerous, and therefore wished to avoid it.

Clarke: Jon 1:4

A great wind - They were overtaken with a storm, which appears from the sequel to have come by the immediate direction of God

Clarke: Jon 1:4

Like to be broken - They had nearly suffered shipwreck.

Clarke: Jon 1:5

Cried every man unto his god - The ship’ s crew were all heathens; and, it is probable, heathens who had each a different object of religious worship

Clarke: Jon 1:5

Cast forth the wares - Threw the lading overboard to lighten the ship, hoping the better to ride out the storm

Clarke: Jon 1:5

Jonah was gone down - Most probably into the hold or cabin under the deck; or where they had berths for passengers in the sides of the ship, something in the manner of our packets

Clarke: Jon 1:5

Was fast asleep - Probably quite exhausted and overcome with distress, which in many cases terminates in a deep sleep. So the disciples in the garden of Gethsemane.

Calvin: Jon 1:1

As I have before observed, Jonah seems here indirectly to intimate, ⁹ that he had been previously called to the office of a teacher; for it is the same as though he had said, that he framed this history as a part of his ordinary function. The word of God then was not for the first time communicated to Jonah, when he was sent to Nineveh; but it pleased God, when he was already a Prophet, to employ him among other nations. It might have been then, that he was sent to Nineveh, that the Lord, being wearied with the obstinacy of his own people, might afford an example of pious docility on the part of a heathen and uncircumcised nation, in order to render the Israelites more inexcusable. They made a profession of true religion, they boasted that they were a holy people; circumcision was also to them a symbol and a pledge of God’s covenant; yet they despised all the Prophets, so that their teaching among them was wholly useless. It is then probable that this Prophet was taken away from them, that the Ninevites by their example might increase the sin of Israel, for in three days they turned to God, after Jonah had preached to them: but among the Israelites and their kindred he had, during a long time, effected nothing, when yet his authority had been sufficiently ratified, and thus, as we have already said, in their favor: for Jonah had predicted, that the kingdom of Israel would as yet stand; and however much they deserved to perish, yet the Lord fulfilled what he had promised by the mouth at his servant. They ought then to have embraced his doctrine, not only because it was divine, but especially because the Lord had been pleased to show his love to them.

I do not indeed doubt, but that the ingratitude of the people was in this manner arraigned, since the Ninevites repented at the preaching of Jonah, and that for a short time, while the Israelites ever hardened themselves in their obstinacy. And hence some have refinedly expounded that passage in Mat 12:39, ‘This perverse generation seeketh a sign, and a sign shall not be given to it, except the sign of Jonah the Prophet,’ as though this intimated, that the Gospel was to be preached to the Gentiles, inasmuch as Jonah was taken away from his own nation, and was given as a teacher to foreign and heathen nations. They therefore suppose, that we are to understand this as a prophecy respecting the future call of the Gentiles, as though Christ had said, that he would hereafter go to the Gentiles, after having found the wickedness of the chosen people past recovery. But as Christ expressly applies this comparison, we ought not to draw his words here and there. ¹⁰ He indeed confines the similitude to one particular thing, that is, “As Jonah had been three days in the whale’s bowels, so also he would be three days in the bowels of the earth;” as though he had said, that in this he would be like to Jonah, for he would be a Prophet brought to life again. And this was said designedly by Christ, because he saw that he was despised by the Jews, and that his labors were in vain: “Since ye now hear me not, and regard me as nothing, know that I shall be hereafter a new Prophet, even after my resurrection; so at length I shall begin to speak more effectually both to the Jews and to the Gentiles, as Jonah converted Nineveh, after having returned again to life.” This then is the simple meaning of the passage. Hence Jonah was not a type of Christ, because he was sent away unto the Gentiles, but because he returned to life again, after having for some time exercised his office as a Prophet among the people of Israel. They then who say that his going forth was a token of the call of the Gentiles, adduce indeed what is plausible, but it seems to be supported by no solid reason; for it was in fact an extraordinary thing. God, then, had not as yet openly showed what he would do at the coming of Christ. When Naaman the Syrian was converted to the faith, (2Kg 5:15) and a few others, God changed nothing in his ordinary proceedings: for there ever existed the special call of the race of Abraham, and religion was ever confined within the ancient limits; and it remained ever true, that God had not done to other nations as he had to the Jews, for he had revealed to them his judgments, (Psa 147:20.) It was therefore God’s will that the adoption of the race of Abraham should continue unaltered to the conning of Christ, so that the Jews might excel all other nations, and differ from them through a gratuitous privilege, as the holy and elect people of God.

Those who adopt the contrary opinion say, that the Ninevites were converted to the Lord without circumcision. This is true; but I know not whether that was a true and legitimate conversion, which is hereafter mentioned; and of this, the Lord being willing, I shall again speak more fully: but it seems more probable, that they were induced by the reproofs and threatening of the Prophet, suppliantly to deprecate the impending wrath of God: hence God once forgave them; what took place afterwards does not clearly appear. It is certainly not probable that the whole city was converted to the Lord: for soon after that city became exceedingly hostile both to the Israelites and the Jews; and the Church of God was by the Ninevites continually harassed with slaughters. Since it was so, there is certainly no reason to think, that they had really and from the heart repented. But I put off a full discussion of this subject until we come to another passage. Let us go on now with our text.

Calvin: Jon 1:2

Arise, go to Nineveh, to that great city Nineveh is called a great city, and not without reason; for it was in circumference, as heathen writers say, 400 stadia: and we shall see that Jonah was three whole days in going through the squares and streets of the city ¹¹. It hence follows, that it was a very large city, and this all allow. Profane writers call it Ninus, and say that it is a name derived from its founder; for it was Ninus, the son of Betas, who built it. But more correct is their opinion, who think that נינוה Ninue, is a Hebrew word: and hence what Herodotus and Diodorus, and others of the same class, say, is certainly fabulous, both as to the origin of the city and as to the whole progress of the kingdom, and their legends can easily be disproved by testimonies from holy Scripture. It is at the same time admitted by all, that Nineveh was a very large and a well fortified city. Babylon was afterwards built by Semiramis, who had been the wife of Betas: after her husband’s death she wished to show that she also excelled in mind and industry, and that she had wisdom above her sex. But with regard to the founder of Nineveh, it is certain that the city was first built by Asshur: whether it was enlarged by Ninus, I know not: this, then, I leave as uncertain; for I wish not to contend about what is doubtful. But it is certain, from what Moses has said, that the founder of this city was Asshur, (Gen 10:11.)

As to the largeness of the city, even if profane writers had not said a word, the testimony of Jonah ought to be sufficient to us. Now, since he is bidden to go and proceed to Nineveh, the Lord gives him some hope of success. He indeed wrought effectually by the hand of his servant, Nahum; who, though he continued at home, yet prophesied against the Ninevites; but with a different view, and for another end. For as the people were then miserably distressed, and saw the kingdom or monarchy of Assyria in a flourishing state, they must have despaired, had not some solace been afforded them. Hence Nahum showed that God would be a judge against the Ninevites; that though he for a time favored and spared them, there was yet impending over them the dreadful judgment of which he speaks. Nahum, then, was not given as a teacher to the Ninevites, but was only a proclaimer, that the Jews might strengthen their faith by this comfort — that they were not wholly rejected by the Lord, as he would some time avenge their wrongs. The case with Jonah was different: for he was sent to the city itself, to exhort the Ninevites to repent. Now the Lord, by speaking expressly of the largeness of the city, intended thus to prepare him with firmness, lest he should be frightened by the splendor, wealth, and power of that city: for we know how difficult it is to take in hand great and arduous undertakings, especially when we feel ourselves destitute of strength. When we have to do with many and powerful adversaries, we are not only debilitated, but our courage wholly vanishes away. Lest, then, the greatness of Nineveh should fill Jonah with terror, he is here prepared and armed with firmness. “ Go then to Nineveh, and let not the power of that monarchy prevent thee to fulfill what I command thee; which is, to show to the Ninevites their sins, and to denounce on them destruction, if they repent not.”

We now then understand why Nineveh was called a great city: for had it not been for the reason just stated, it would not have been necessary that this should have been said to Jonah. The Israelites, I doubt not, knew well that it was a large city, and also possessed of strength and of a large number of men: but the Lord intended to set before his servant what might have been a hindrance to him in the discharge of his office; Go then to this great city. In short, God designed in this way to try Jonah, whether he would prefer his command to all the hindrances of this world. And it is a genuine proof of obedience when we simply obey God, however numerous the obstacles which may meet us and may be suggested to our minds, and though no escape may appear to us; yea, when we follow God, as it were with closed eyes, wherever he may lead us, and doubt not but that he will add strength to us, and stretch forth also his hand, whenever need may require, to remove all our difficulties. It was then the Lord’s purpose to deal thus with Jonah; as though he had said to him, “remember who I am, and be content with my authority; for I have ready at hand all resources; when any thing stands in your way, rely on my power, and execute what I command thee.” This is the import of the passage. Whenever then God demands any service from us, and we at the same time see that what the discharge of our duty demands is either difficult or apparently impossible, let this come to our minds, — that there is not anything in the whole world which ought not to give way to God’s command: we shall then gather courage and confidence, nor will anything be able to call us away from our duty and a right course, though the whole world were fighting against God.

It now follows, Cry against her; for ascended has their wickedness before my presence. Cry, he says, against her: it was an unpleasant undertaking to cry out against her immediately at the beginning. We indeed know that men take pride in their power: and as there was then but one monarchy in the world, the seat of which was at Nineveh, a teacher could hardly expect to obtain a patient hearing, though he excelled in gracefulness of manner, and had acquired reputation, and brought an agreeable message. But Jonah was a foreigner, one unknown, and destitute of authority; and still more, he was immediately to denounce destruction on the Ninevites, to cry aloud, to reprove, to make a vehement proclamation, to threaten. How difficult was all this? We hence see how hard a command it was when God charged his Prophet to cry against Nineveh.

It is now added, For their wickedness has ascended to me. By this clause God strengthens his servant Jonah; as though he said, “Thou wilt not, as an individual, have to contend with them, but I constitute thee as my herald, to summon them to my tribunal.” And no doubt it must have served much to animate Jonah, that he had not to deal with the Ninevites as an individual, but as the messenger of God: and it might also have had an influence on their minds, to know, that though no mortal inflicted punishment for their crimes, they yet could not escape the vengeance of God. This then is the reason why the Lord here declares that he would be the judge of Nineveh. And at the same time he reminds us, that though the Ninevites felicitated themselves, and also gained the plaudits of the whole world on account of their power, yet all this was of no moment, because their wickedness and iniquity had ascended into heaven. When therefore we are reproved, there is no reason that we should turn our eyes here and there towards men; we ought instantly to present ourselves to the scrutiny of God; nay, we ought ourselves to take in hand that voluntary examination which God requires. By so doing, we shall not feed our vices by foolishly deceiving ourselves, as hypocrites do, who ever look around them to the right hand and to the left, and never raise up their thoughts to heaven. Let us go on —

Calvin: Jon 1:3

Jonah now relates how he sought hiding-places, that he might withdraw himself from the service of God; not that he deceived himself with such a gross notion, as that he would be no longer under the power of God, after having passed over the sea; but he intended to shun, as it were, the light of the present life, by proceeding to a foreign country. He was, no doubt, not only in a disturbed state of mind, when he formed such a purpose, but was utterly confused.

It may be asked, why Jonah thus avoided the command of God. The Jews, indulging in frigid trifles in divine things, say that he feared lest, when he came to Nineveh, he should be deprived of the prophetic spirit, as though he were not in the same danger by passing over the sea: this is very frivolous and puerile. And further, they blend things of no weight, when reasons sufficiently important present themselves to us.

It was first a new and unusual thing for Prophets to be drawn away from the chosen people, and sent to heathen nations. When Peter was sent to Cornelius, (Act 10:17,) though he had been instructed as to the future call of the Gentiles, he yet doubted, he hesitated until he was driven as it were forcibly by a vision. What then must have come to the mind of Jonah? If only on account of one man the mind of Peter was disquieted, so as to think it an illusion, when he was sent a teacher to Cornelius, what must Jonah have thought, when he was sent to a city so populous? Hence novelty, doubtless, must have violently shaken the courage of the holy Prophet, and induced him to retake himself elsewhere, as one destitute of understanding. Again, doubt might have had an influence on him: for how could he have hoped that a people, who were notorious for their licentiousness, would be converted? He had indeed before an experience of the hardness of the chosen people. He had been faithfully engaged in his office, he had omitted nothing to confirm the worship of God and true religion among the people of Israel: but he had effected but little; and yet the Jews had been called from the womb. What then could he hope, when the Lord removed him to Nineveh? for unbridled licentiousness ruled there; there was also there extreme blindness, they had no knowledge of divine worship; in a word, they were sunk in extreme darkness, and the devil in every way reigned there. Doubt then must have broken down the spirit of Jonah, so that he disobeyed the command of God. Still further, the weakness of the flesh must have hindered him from following his legitimate call: “What then? even this, — I must go to the chief city of that monarchy, which at this day treads under its feet the whole earth; I must go there, a man obscure and despised; and then I must proclaim a message that will excite the greatest hatred, and instantly kindle the minds of men into rage; and what must I say to the Ninevites? ‘Ye are wicked men, God can no longer endure your impiety; there is, therefore, a dreadful vengeance near at hand.’ How shall I be received?” Jonah then, being still surrounded by the infirmities of the flesh, must have given way to fear, which dislodged the love of obedience.

And I have no doubt, in my own mind, but that Jonah discussed these things within himself, for he was not a log of wood. And doubtless it was not to no purpose, as I have already said, that he mentions that the city was great. God indeed sought to remove what might prove an hindrance, but Jonah, on the other hand, reasoned thus, — “I see that I am to have a fierce contest; nay, that such a number of people will fall on me, enough to overwhelm me a hundred times, as the Lord has not in vain foretold me that the city is great.” And though he might have had some hope, if they had been chastised, that they would give God his due honor; yet he confesses, that this hindrance came to his mind, which prevented him to proceed in the course of his calling. Hence doubt, as well as the fear of the flesh made Jonah to stumble, and novelty also, as I have already said, must have perplexed him; so that he preferred to go down, as it were, to the grave, than to undertake an office which apparently had no reason in its favor. For why were the Prophets sent, except to effect something by their labor, and to bring forth some fruit? but of this Jonah had no hope. Some authority was also allowed the Prophets, at least they were allowed the liberty of teaching; but Jonah thought that all entrance was closed up against him: and still more, Jonah thought that he was opposing the covenant of the Lord, who had chosen one people only; and he also thought that he was, as it were, fixed to his own land, when he was appointed a Teacher in his own country; he therefore could not remove elsewhere without feeling a great repugnance.

I hence think, that Jonah disobeyed the command of God, partly because the weakness of the flesh was an hindrance, partly because of the novelty of the message, and partly because he despaired of fruit, or of success to his teaching.

But he doubtless grievously transgressed: for the first rule, as to all our actions, is to follow the call of God. Though one may excel in heroic virtues, yet all his virtues are mere fumes, which shine before the eyes of men, except the object be to obey God. The call of God then, as I have said, holds the first place as to the conduct of men; and unless we lay this foundation, we do like him who would build a house in the air. Disordered then will be the whole course of our life, except God presides over and guides us, and raises up over us, as it were, his own banners. As then Jonah subverted the first and the only firm foundation of a right conduct, what could have remained for him? There is then no reason for us to extenuate his fault, for he could not have sinned more grievously than by forsaking God, in having refused to obey his call: it was, as it were to shake off the yoke; and this he confesses himself.

They therefore very childishly write who wish to be his apologists, since he twice condemns himself — Jonah rose up to flee from the presence of Jehovah — to go unto Tarshish from the presence of Jehovah. Why does he the second time repeat, from the presence of Jehovah? He meant, no doubt, to express here more distinctly his fault: and the repetition is indeed very emphatical: and it also proves clearly that it was not a slight offense, when Jonah retook himself elsewhere when he was sent to Nineveh. He could not indeed have departed from the Lord, for God fills heaven and earth; and, as I have said already, he was not fascinated by so gross an error as to think, that when he became a fugitive, he was beyond the reach of God’s hand. What then is to flee from the face of Jehovah, except it be that which he here confesses, that he fled from the presence of God, as though he wished, like runaway servants, to reject the government of God? Since then Jonah was carried away by this violent temptation, there is no reason why we should now try, by some vain and frivolous pretenses, to excuse his sin. This is one thing.

With regard to the word Tharsis, or Tharsisa, I doubt not but that it means Cilicia. There are those who think that it is the city Tarsus; but they are mistaken, for it is the name of a country. They are also mistaken who translate it, Sea; for Jonah intended not only to go to sea, but also to pass over into Cilicia, which is opposite to the Syrian Sea. But the Jews called that the Sea of Tarshish, as it appears from many passages, because there was very frequent sailing to that place. As then that transmarine country was more known to them than any other, and as they carried there their merchandise, and in their turn purchased their goods, they called that the Sea of Tarshish, as it is well known, as being near it.

Jonah then intended to flee into Cilicia, when the Lord would have sent him to Nineveh. It is said that he rose up to flee, and then, that he went down to Joppa, that he found there a ship, which was passing over to Tarshish, that he paid the fare, that he went down into the ship, to go with them into Cilicia: ¹² now by all those expressions Jonah intimates that he was wholly fixed in his purpose, and that it was necessary that he should have been brought back by a strong hand; for he was touched by no repentance during his journey. Many things may indeed come to our minds when the call of God appears to us too burdensome. There is none of us, when service is to be performed to God, who does not roll this and that in his mind: “What will be the issue? how wilt thou reach the place where thou expectest to be? See what dangers await thee.” For Satan always comes forth, whenever we resolve to obey God; but we are to struggle in this case, and then repel what we see to be contrary to our calling. But Jonah shows that he was obstinately fixed in his purpose of fleeing: for he not only intended to go into Tarshish, but he actually went down to the city Joppa, which was nigh to Judea; and, therefore some think that Tarshish was Africa; but this is strained. Others divine it to be Thunetus or Carthage, as though indeed these cities were built at that time; but men are very bold in dreaming. But what need of giving a new meaning to this word against the most common usage of Scriptures when it is evident enough that Tarshish is Cilicia?

Now, when Jonah went down to Joppa, it was evident that he intended immediately to migrate from the land of Judah, and to pass over the sea: but by saying that he paid the fare, that he went down into the ship, that he might go, — by this gradual progress, he sets before us, as I have said, more fully his own perverseness; so that he admits that he not only resolutely purposed to reject the call of God, but that he also confirmed himself in it: and though there were many things to be done, which might have sometimes forced him to stand still, he yet constantly followed where his perverse and blind impulse led him. There is no doubt then, but that Jonah, in these distinct words sets himself forth as a fugitive, not only by one act, but by many acts.

Now, as to his flight, we must bear in mind what I have before said — that all flee away from the presence of God, who do not willingly obey his commandments; not that they can depart farther from him, but they seek, as far as they can, to confine God within narrow limits, and to exempt themselves from being subject to his power. No one indeed openly confesses this; yet the fact itself shows, that no one withdraws himself from obedience to God’s commands without seeking to diminish and, as it were, to take from him his power, so that he may no longer rule. Whosoever, then, do not willingly subject themselves to God, it is the same as though they would turn their backs on him and reject his authority that they may no more be under his power and dominion.

It is deserving of notice, that as Jonah represents himself as guilty before the whole world, so he intended by his example to show how great and detestable a sin it is, not to submit to the commands of God, and not to undertake whatever he enjoins, but to evade his authority. That he might then enhance the atrocity of his sin, he shows by his own example that we cannot rebel against God, without seeking, under some pretense or another to thrust him from his throne, and, at the same time, to confine him within certain limits that he may not include heaven and earth within his empire.

Calvin: Jon 1:4

Jonah declares here how he had been, as it were, by force brought back by the Lord, when he tried to flee away from his presence. He then says that a tempest arose in the sea; but he at the same time tells us, that this tempest did not arise by chance, as ungodly men are wont to say, who ascribe everything that happens to fortune. God, he says, sent a strong wind on the sea. Some give this renderings God raised up, deriving the verb from נטל , nuthel; but others derive it more correctly from טול , tul ¹³, and we shall presently meet with the same word in the fifth verse. Now as to what took place, he says that there was so great a tempest, that the ship was not far from being broken. When he says, ‘The ship thought to be broken ¹⁴ the expression corresponds with the idiom of our language, la navire cuidoit perir But some take the ship for the passengers or the sailors; but this is strained; and we know that our common language agrees in many of its phrases with the Hebrew.

Jonah then meant, that a tempest arose, not by chance, but by the certain purpose of God, so that being overtaken on the sea, he acknowledged that he had been deceived when he thought that he could flee away from God’s presence by passing over the sea. Though indeed the Prophet speaks here only of one tempest, we may yet hence generally gather, that no storms, nor any changes in the air, which produce rain or stir up tempests on the sea, happen by chance, but that heaven and earth are so regulated by a Divine power, that nothing takes place without being foreseen and decreed. But if any one objects, and says that it does not harmonize with reason, that, for the fault of one man, so many suffered shipwreck, or were tossed here and there by the storm: the ready answer to this is, — that though God had a regard only, in a special manner, to the case of Jonah, yet there were hidden reasons why he night justly involve others in the same danger. It is probable that many were then sailing; it was not one ship only that was on that sea, since there were so many harbors and so many islands. But though the Lord may involve many men in the same punishment, when he especially intends to pursue only one man, yet there is never wanting a reason why he might not call before his tribunal any one of us, even such as appear the most innocent. And the Lord works wonderfully, while ruling over men. It would be therefore preposterous to measure his operations by our wisdom; for God can so punish one man, as to humble some at the same time, and to chastise others for their various sins, and also to try their patience. Thus then is the mouth of ungodly men stopped, that they may not clamor against God, when he so executes his judgments as not to comport with the judgment of our flesh. But this point I shall presently discuss more at large: there are indeed everywhere in Scripture, instances in which God inflicted punishment on a whole people, when yet one man only had sinned. But when some murmur and plead that they are innocent, there is ever to be found a reason why God cannot be viewed as dealing cruelly with them; nay, were he pleased, he might justly treat them with much greater severity: in a word, though God may appear to deal severely with men, he yet really spares them, and treats them with indulgence. Let us now proceed —

Calvin: Jon 1:5

This narrative, in which Jonah relates in order so many circumstances, is not without its use; for, as we shall presently see, he intended to set forth his own insensibility, and to lay it before us as painted before our eyes: and the comparison, which is implied in the circumstances, greatly illustrates the supine and almost brutal security of Jonah.

He says first that the mariners ¹⁵ were afraid, and then, that each cried, that is, to his god and that they cast out into the sea the lading of the ship. As then they were all so concerned, was it not marvelous that Jonah, on whose account the sea was stormy, was asleep? Others were busy, they ran here and there in the ship, and spoiled themselves of their goods, that they might reach the shore in safety: they indeed chose to strip themselves of all they had rather than to perish; they also cried to their gods. Jonah cared for nothing, nay, he lay asleep: but whence came such a carelessness as this, except that he was not only become torpid, but that he seemed also to have been deprived of all reason and common feeling? There is no doubt then but that Jonah, in order to show this to have been the case, has here enumerated so many circumstances.

He says that the mariners were afraid. We indeed know that sailors are not usually frightened by small or common storms; for they are a hardy race of men, and they are the less afraid, because they daily see various commotions in the air. When, therefore, he says that the sailors were afraid, we hence gather that it was not a moderate tempest, for such does not thus terrify men accustomed by long expert once to all sorts of storms: they, then, who had been previously hardened, were disquieted with fear. He afterwards adds, that they cried, each of them to his god. Jonah certainly ought not to have slept so soundly, but that he might rouse himself at almost any moment, for he carried in his heart his own executioner, as he knew that he was a fugitive: for we have said before, that it was not a slight offense for Jonah to withdraw himself from the presence of God; he despised his call, and, as far as he could, cast off the yoke, so as not to obey God. Seeing, then, that Jonah was ill at ease with himself, ought he not to have trembled, even while asleep? But while others cried to their false gods, he either despised, or at least neglected the true God, to whom he knew he was disobedient, and against whom he rebelled. This is the point of the comparison, or of the antithesis. But we at the same time see, how in dangers men are constrained to call on God. Though, indeed, there is a certain impression by nature on the hearts of men as to God, so that every one, willing or unwilling, is conscious that there is some Supreme Being; we yet by our wickedness smother this light, which ought to shine within us. We indeed gladly cast away all cares and anxieties; for we wish to live at ease, and tranquillity is the chief good of men. Hence it comes, that all desire to live without fear and without care; and hence we all naturally seek quietness. Yet this quietness generates contempt. Hence then it is, that hardly any religion appears in the world, when God leaves us in an undisturbed condition. Fear constrains us, however unwilling, to come to God. False indeed is what is said, that fear is the cause of religion, and that it was the first reason why men thought that there were gods: this notion is indeed wholly inconsistent with common sense and experience. But religion, which has become nearly extinct, or at least covered over in the hearts of men, is stirred up by dangers. Of this Jonah gives a remarkable instance, when he says that the sailors cried, each of them to his god We know how barbarous is this race of men; they are disposed to shake off every sense of religion; they indeed drive away every fear, and deride God himself as long as they may. Hence that they cried to God, it was no doubt what necessity forced them to do. And here we may learn, how useful it is for us to be disquieted by fear; for while we are safe, torpidity, as it is well known, soon creeps over us. Since, then, hardly any one of himself comes to God, we have need of goads; and God sharply pricks us, when he brings any danger, so as to constrain us to tremble. But in this way, as I have already said, he stimulates us; for we see that all would go astray, and even perish in their thoughtlessness, were he not to draw them back, even against their own will.

But Jonah does not simply say, that each cried to God, but he adds, to his own god. As, then, this passage teaches, that men are constrained by necessity to seek God, we also, on the other hand, it shows, that men go astray in seeking God, except they are directed by celestial truth, and also by the Spirit of God. There is then some right desire in men, but it goes astray; for none will keep the right way except the Lord directs them, as it has been said, both by his word and his Spirit. Both these particulars we learn from the words of the Prophet: The sailors feared; men hardy and almost iron-hearted, who, like the Cyclops, despised God, — these, he says, were afraid; and they also cried to God; but they did not cry by the guidance of faith; hence it was, that every one cried to his own god.

When we read this, let it first come to our minds that there is no hope until God constrains us, as it were, by force; but we ought to anticipate extreme necessity by seeking him willingly. For what did it avail the sailors and other passengers, to call once on God? It is indeed probable that, shortly after, they relapsed into their former ungodly indifference; after having been freed from their danger, they probably despised God, and all religion was regarded by them with contempt. And so it commonly happens as to ungodly men, who never obey God except when they are constrained. Let therefore every one of us offer himself willingly to God, even now when we are in no danger, and enjoy full quietness. For if we think, that any pretext for thoughtlessness, or for error, or for ignorance, will serve as an excuse, we are greatly deceived; for no excuse can be admitted, since experience teaches us, that there is naturally implanted in all some knowledge of God, and that these truths are engraven on our hearts, that God governs our life, — that he alone can remove us by death, — that it is his peculiar office to aid and help us. For how was it that these sailors cried? Had they any new teacher who preached to them about religion, and who regularly taught them that God was the deliverer of mankind? By no means: but these truths, as I have said, had been by nature impressed on their hearts. While the sea was tranquil, none of them called on their god; but danger roused them from their drowsiness. But it is hence sufficiently evident, that whatever excuses they may pretend, who ascribe not to God his glory, they are all frivolous; for there is no need of any law, there is no need of any Scripture, in short, there is no need of any teaching, to enable men to know, that this life is in the hand of God, that deliverance is to be sought from him alone, and that nothing, as we have said, ought to be looked for from any other quarter: for invocation proves that men have this conviction respecting God; and invocation comes from nothing else but from some hidden instinct, and indeed from the guidance and teaching of nature, ( duce ac magistra natura ) This is one thing.

But let us also learn from this passage, that when God is sought by us, we ought not to trust to our own understanding; for we shall in that case immediately go astray. God then must be supplicated to guide us by his word, otherwise every one will fall off into his own superstitions; as we here see, that each cried to his own god. The Prophet also reminds us that multiplicity of gods is no modern invention; for mankind, since the fall of Adam, have ever been prone to falsehood and vanity. We know how much corruption must occupy our minds, when every one invents for himself hideous and monstrous things. Since it is so, there is no wonder that superstitions have ever prevailed in the world; for the wit of man is the workshop of all errors. ( quia ingenium hominis officina est omnium errorum ) And hence also we may learn what I have lately touched upon, — that nothing is worse for us than to follow the impulses of our flesh; for every one of himself advances in the way of error, even without being pushed on by another; and at the same time, as is commonly the case, men draw on one another.

He now adds, that the wares were cast out, that is, the lading of the ship; and we know that this is the last resource in shipwrecks; for men, to save their lives, will deprive themselves willingly of all their goods. We hence see how precious is life to man; for he will not hesitate to strip himself of all he has, that he may not lose his life. We indeed shun want, and many seek death because extreme poverty is intolerable to them; but when they come to some great danger, men ever prefer their life to all their possessions; for what are the good things of this world, but certain additions to our life? But Jonah tells us for another purpose that the ship was lightened, even for this, — that we may know that the tempest was no ordinary commotion, but that the sailors, apprehensive of approaching death, adopted this as the last resource.

Another clause follows: Jonah had gone down into the sides ¹⁶ , or the side, of the ship. Jonah no doubt sought a retreat before the storm arose. As soon then as they sailed from the harbor, Jonah withdrew to some remote corner, that he might sleep there. But this was no excusable insensibility on his part, as he knew that he was a fugitive from the presence of God: he ought then to have been agitated by unceasing terrors; nay, he ought to have been to himself the taxer ( exactor ) of anxiety. But it often so happens, that when any one has sought hiding-places, he brings on himself a stupor almost brutal; he thinks of nothing, he cares for nothing, he is anxious for nothing. Such then was the insensibility which possessed the soul of Jonah, when he went down to some recess in the ship, that he might there indulge himself in sleep. Since it thus happened to the holy Prophet, who of us ought not to fear for himself? Let us hence learn to remind ourselves often of God’s tribunal; and when our minds are seized with torpor, let us learn to stimulate and examine ourselves, lest God’s judgment overwhelm us while asleep. For what prevented ruin from wholly swallowing up Jonah, except the mercy of God, who pitied his servant, and watched for his safety even while he was asleep? Had not the Lord then exercised such care over Jonah, he must have perished. ¹⁷

We hence see that the Lord often cares for his people when they care not for themselves, and that he watches while they are asleep: but this ought not to serve to nourish our self-indulgence; for every one of us is already more indulgent to himself than he ought to be: but, on the contrary, this example of Jonah, whom we see to have been so near destruction, ought to excite and urge us, that when any of us has gone astray from his calling he may not lie secure in that state, but, on the contrary, run back immediately to God. And if God be not able to draw us back to himself without some violent means, let us at least follow in this respect the example of Jonah, which we shall in its own place notice. It follows —

Defender: Jon 1:1

Jonah was not a mythical person, as many critics have alleged, but a real prophet, who prophesied in Israel during the reign of Jeroboam II (2Ki 14:23, 2Ki 14:25)."

Defender: Jon 1:2

Nineveh was, indeed, the greatest Assyrian city, founded by Nimrod (Gen 10:8-12). Soon after Jonah's time it became the capital of Assyria, the world's greatest empire. It was situated by the Tigris river, on the east side, near the modern city of Mosul, Iraq, and archaeologists have been excavating its remains for over a hundred years now.

Defender: Jon 1:2

The wickedness and cruelty of the Assyrians were the scandal of the ancient world. After a brief revival following Jonah's preaching (Jon 3:5), the nation became even worse later on, and Nahum then prophesied its utter destruction (Nah 1:1; Nah 3:7)."

Defender: Jon 1:3

Tarshish was a distant seaport, so far away that a round trip from Israel apparently took three years (1Ki 10:22). The location of Tarshish is commonly thought to have been in either Spain or Great Britain, but the exotic nature of cargoes from there, carried in the ships of the Phoenician king Hiram of Tyre (2Ch 9:21), might indicate a location either in central Africa or east Asia. More evidence is accumulating that the Phoenicians may have sailed all over the world."

Defender: Jon 1:4

This was the first of at least seven providential miracles recorded by Jonah (that is, miracles requiring providential timing of natural phenomena, rather than special creation)."

TSK: Jon 1:1

Jonah : 2Ki 14:25; Mat 12:39, Mat 16:4; Luk 11:29, Luk 11:30,Luk 11:32, Jonas

TSK: Jon 1:2

Nineveh : Jon 3:2, Jon 4:11; Gen 10:11; 2Ki 19:36; Nah 1:1, 2:1-3:19; Zep 2:13-15

cry : Jon 3:2; Isa 58:1; Jer 1:7-10; Eze 2:7, Eze 3:5-9; Mic 3:8; Mat 10:18

for : Gen 18:20,Gen 18:21; Ezr 9:6; Jam 5:4; Rev 18:5

TSK: Jon 1:3

to flee : Jon 4:2; Exo 4:13, Exo 4:14; 1Ki 19:3, 1Ki 19:9; Jer 20:7-9; Eze 3:14; Luk 9:62; Act 15:38, Act 26:19; 1Co 9:16

from : Gen 3:8, Gen 4:16; Job 1:12, Job 2:7; Psa 139:7-12; 2Th 1:9

Joppa : Jos 19:46; 2Ch 2:16; Act 9:36

Tarshish : As Jonah embarked at Joppa, a seaport on the Mediterranean, it was probably either Tarsus in Cilicia, or rather Tartessus in Spain, to which he intended to flee. When we reflect how such a message would be received in the streets of London at this day, we shall not wonder at the prophet’ s reluctance to announce the destruction of the proud and idolatrous Nineveh. Isa 2:16, Isa 23:1, Isa 23:6, Isa 23:10, Isa 60:9; Eze 27:12

TSK: Jon 1:4

the Lord : Exo 10:13, Exo 10:19, Exo 14:21, Exo 15:10; Num 11:31; Psa 107:24-31, Psa 135:7; Amo 4:13; Mat 8:24-27; Act 27:13-20

sent out : Heb. cast forth

like : Heb. thought

TSK: Jon 1:5

cried : Jon 1:6, Jon 1:14, Jon 1:16; 1Ki 18:26; Isa 44:17-20, Isa 45:20; Jer 2:28; Hos 7:14

and cast : Job 2:4; Act 27:18, Act 27:19, Act 27:38; Phi 3:7, Phi 3:8

the sides : 1Sa 24:3

and was : Jdg 16:19; Mat 25:5, Mat 26:40,Mat 26:41, Mat 26:43, Mat 26:45; Luk 22:45, Luk 22:46

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jon 1:1

Now the word of the Lord - , literally, "And, ..."This is the way in which the several inspired writers of the Old Testament mark that what it was given them to write was united onto those sacred books which God had given to others to write, and it formed with them one continuous whole. The word, "And,"implies this. It would do so in any language, and it does so in Hebrew as much as in any other. As neither we, nor any other people, would, without any meaning, use the word, And, so neither did the Hebrews. It joins the four first books of Moses together; it carries on the history through Joshua, Judges, the Books of Samuel and of the Kings. After the captivity, Ezra and Nehemiah begin again where the histories before left off; the break of the captivity is bridged over; and Ezra, going back in mind to the history of God’ s people before the captivity, resumes the history, as if it had been of yesterday, "And in the first year of Cyrus."It joins in the story of the Book of Ruth before the captivity, and that of Esther afterward. At times, even prophets employ it, in using the narrative form of themselves, as Ezekiel, "and it was in the thirtieth year, in the fourth month, in the fifth day of the month, and I was in the captivity by the river of Chebar, the heavens opened and I saw."If a prophet or historian wishes to detach his prophecy or his history, he does so; as Ezra probably began the Book of Chronicles anew from Adam, or as Daniel makes his prophecy a whole by itself. But then it is the more obvious that a Hebrew prophet or historian, when he does begin with the word, "And,"has an object in so beginning; he uses an universal word of all languages in its uniform meaning in all language, to join things together.

And yet more precisely; this form, "and the word of the Lord came to - saying,"occurs over and over again, stringing together the pearls of great price of God’ s revelations, and uniting this new revelation to all those which had preceded it. The word, "And,"then joins on histories with histories, revelations with revelations, uniting in one the histories of God’ s works and words, and blending the books of Holy Scripture into one divine book.

But the form of words must have suggested to the Jews another thought, which is part of our thankfulness and of our being Act 11:18, "then to the Gentiles also hath God given repentance unto life."The words are the self-same familiar words with which some fresh revelation of God’ s will to His people had so often been announced. Now they are prefixed to God’ s message to the pagan, and so as to join on that message to all the other messages to Israel. Would then God deal thenceforth with the pagan as with the Jews? Would they have their prophets? Would they be included in the one family of God? The mission of Jonah in itself was an earnest that they would, for God. Who does nothing fitfully or capriciously, in that He had begun, gave an earnest that He would carry on what He had begun. And so thereafter, the great prophets, Isaiah, Jeremiah, Ezekiel, were prophets to the nations also; Daniel was a prophet among them, to them as well as to their captives.

But the mission of Jonah might, so far, have been something exceptional. The enrolling his book, as an integral part of the Scriptures, joining on that prophecy to the other prophecies to Israel, was an earnest that they were to be parts of one system. But then it would be significant also, that the records of God’ s prophecies to the Jews, all embodied the accounts of their impenitence. Here is inserted among them an account of God’ s revelation to the pagan, and their repentance. "So many prophets had been sent, so many miracles performed, so often had captivity been foreannounced to them for the multitude of their sins. and they never repented. Not for the reign of one king did they cease from the worship of the calves; not one of the kings of the ten tribes departed from the sins of Jeroboam? Elijah, sent in the Word and Spirit of the Lord, had done many miracles, yet obtained no abandonment of the calves. His miracles effected this only, that the people knew that Baal was no god, and cried out, "the Lord He is the God."Elisha his disciple followed him, who asked for a double portion of the Spirit of Elijah, that he might work more miracles, to bring back the people.

He died, and, after his death as before it, the worship of the calves continued in Israel. The Lord marveled and was weary of Israel, knowing that if He sent to the pagan they would bear, as he saith to Ezekiel. To make trial of this, Jonah was chosen, of whom it is recorded in the Book of Kings that he prophesied the restoration of the border of Israel. When then he begins by saying, "And the word of the Lord came to Jonah,"prefixing the word "And,"he refers us back to those former things, in this meaning. The children have not hearkened to what the Lord commanded, sending to them by His servants the prophets, but have hardened their necks and given themselves up to do evil before the Lord and provoke Him to anger; "and"therefore "the word of the Lord came to Jonah, saying, Arise and go to Nineveh that great city, and preach unto her,"that so Israel may be shewn, in comparison with the pagan, to be the more guilty, when the Ninevites should repent, the children of Israel persevered in unrepentance."

Jonah the son of Amittai - Both names occur here only in the Old Testament, Jonah signifies "Dove,"Amittai, "the truth of God."Some of the names of the Hebrew prophets so suit in with their times, that they must either have been given them propheticly, or assumed by themselves, as a sort of watchword, analogous to the prophetic names, given to the sons of Hosea and Isaiah. Such were the names of Elijah and Elisha, "The Lord is my God,""my God is salvation."Such too seems to be that of Jonah. The "dove"is everywhere the symbol of "mourning love."The side of his character which Jonah records is that of his defect, his want of trust in God, and so his unloving zeal against those, who were to be the instruments of God against his people. His name perhaps preserves that character by which he willed to be known among his people, one who moaned or mourned over them.

Barnes: Jon 1:2

Arise, go to Nineveh, that great city - The Assyrian history, as far as it has yet been discovered, is very bare of events in regard to this period. We have as yet the names of three kings only for 150 years. But Assyria, as far as we know its history, was in its meridian. Just before the time of Jonah, perhaps ending in it, were the victorious reigns of Shalmanubar and Shamasiva; after him was that of Ivalush or Pul, the first aggressor upon Israel. It is clear that this was a time Of Assyrian greatness: since God calls it "that great city,"not in relation to its extent only, but its power. A large weak city would not have been called a "great city unto God"Jon 3:3.

And cry against it - The substance of that cry is recorded afterward, but God told to Jonah now, what message he was to cry aloud to it. For Jonah relates afterward, how he expostulated now with God, and that his expostulation was founded on this, that God was so merciful that He would not fulfill the judgment which He threatened. Faith was strong in Jonah, while, like Apostles "the sons of thunder,"before the Day of Pentecost, he knew not"what spirit he was of."Zeal for the people and, as he doubtless thought, for the glory of God, narrowed love in him. He did not, like Moses, pray Exo 32:32, "or else blot me also out of Thy book,"or like Paul, desire even to be "an anathema from Christ"Rom 9:3 for his people’ s sake, so that there might be more to love his Lord. His zeal was directed, like that of the rebuked Apostles, against others, and so it too was rebuked. But his faith was strong. He shrank back from the office, as believing, not as doubting, the might of God. He thought nothing of preaching, amid that multitude of wild warriors, the stern message of God. He was willing, alone, to confront the violence of a city of 600,000, whose characteristic was violence. He was ready, at God’ s bidding, to enter what Nahum speaks of as a den of lions Nah 2:11-12; "The dwelling of the lions and the feeding-place of the young lions, where the lion did tear in pieces enough for his whelps, and strangled for his lionesses."He feared not the fierceness of their lion-nature, but God’ s tenderness, and lest that tenderness should be the destruction of his own people.

Their wickedness is come up before Me - So God said to Cain, Gen 4:10. "The voice of thy brother’ s blood crieth unto Me from the ground:"and of Sodom Gen 18:20 :21, "The cry of Sodom and Gomorrah is great, because their sin is very grievous; the cry of it is come up unto Me."The "wickedness"is not the mere mass of human sin, of which it is said 1Jo 5:19, "the whole world lieth in wickedness,"but evil-doing toward others. This was the cause of the final sentence on Nineveh, with which Nahum closes his prophecy, "upon whom hath not thy wickedness passed continually?"It bad been assigned as the ground of the judgment on Israel through Nineveh Hos 10:14-15. "So shall Bethel do unto you, on account of the wickedness of your wickedness."It was the ground of the destruction by the flood Gen 6:5. "God saw that the wickedness of man was great upon the earth."God represents Himself, the Great Judge, as sitting on His Throne in heaven, Unseen but All-seeing, to whom the wickedness and oppressiveness of man against man "goes up,"appealing for His sentence against the oppressor. The cause seems ofttimes long in pleading. God is long-suffering with the oppressor too, that if so be, he may repent. So would a greater good come to the oppressed also, if the wolf became a lamb. But meanwhile, "every iniquity has its own voice at the hidden judgment seat of God."Mercy itself calls for vengeance on the unmerciful.

Barnes: Jon 1:3

But (And) Jonah rose up to flee ... from the presence of the Lord - literally "from being before the Lord."Jonah knew well, that man could not escape from the presence of God, whom he knew as the Self-existing One, He who alone is, the Maker of heaven, earth and sea. He did not "flee"then "from His presence,"knowing well what David said Psa 139:7, Psa 139:9-10, "whither shall I go from Thy Spirit, or whither shall I flee from Thy presence? If I take the wings of the morning, and dwell in the uttermost parts of the sea, even there shall Thy hand lead me and Thy right hand shall hold me."Jonah fled, not from God’ s presence, but from standing before him, as His servant and minister. He refused God’ s service, because, as he himself tells God afterward Jon 4:2, he knew what it would end in, and he misliked it.

So he acted, as people often do, who dislike God’ s commands. He set about removing himself as far as possible from being under the influence of God, and from the place where he "could"fulfill them. God commanded him to go to Nineveh, which lay northeast from his home; and he instantly set himself to flee to the then furthermost west. Holy Scripture sets the rebellion before us in its full nakedness. "The word of the Lord came unto Jonah, go to Nineveh, and Jonah rose up;"he did something instantly, as the consequence of God’ s command. He "rose up,"not as other prophets, to obey, but to disobey; and that, not slowly nor irresolutely, but "to flee, from"standing "before the Lord."He renounced his office. So when our Lord came in the flesh, those who found what He said to be "hard sayings,"went away from Him, "and walked no more with Him"Joh 6:66. So the rich "young man went away sorrowful Mat 19:22, for he had great possessions."

They were perhaps afraid of trusting themselves in His presence; or they were ashamed of staying there, and not doing what He said. So men, when God secretly calls them to prayer, go and immerse themselves in business; when, in solitude, He says to their souls something which they do not like, they escape His Voice in a throng. If He calls them to make sacrifices for His poor, they order themselves a new dress or some fresh sumptuousness or self-indulgence; if to celibacy, they engage themselves to marry immediately; or, contrariwise, if He calls them not to do a thing, they do it at once, to make an end of their struggle and their obedience; to put obedience out of their power; to enter themselves on a course of disobedience. Jonah, then, in this part of his history, is the image of those who, when God calls them, disobey His call, and how He deals with them, when he does not abandon them. He lets them have their way for a time, encompasses them with difficulties, so that they shall "flee back from God displeased to God appeased."

"The whole wisdom, the whole bliss, the whole of man lies in this, to learn what God wills him to do, in what state of life, calling, duties, profession, employment, He wills him to serve Him."God sent each one of us into the world, to fulfill his own definite duties, and, through His grace, to attain to our own perfection in and through fulfilling them. He did not create us at random, to pass through the world, doing whatever self-will or our own pleasure leads us to, but to fulfill His will. This will of His, if we obey His earlier calls, and seek Him by prayer, in obedience, self-subdual, humility, thoughtfulness, He makes known to each by His own secret drawings, and, in absence of these, at times by His Providence or human means. And then , "to follow Him is a token of predestination."It is to place ourselves in that order of things, that pathway to our eternal mansion, for which God created us, and which God created for us.

So Jesus says Joh 10:27-28, "My sheep hear My voice and I know them, and they follow Me, and I give unto them eternal life, and they shall never perish, neither shall any man pluck them out of My Hand."In these ways, God has foreordained for us all the graces which we need; in these, we shall be free from all temptations which might be too hard for us, in which our own special weakness would be most exposed. Those ways, which people choose out of mere natural taste or fancy, are mostly those which expose them to the greatest peril of sin and damnation. For they choose them, just because such pursuits flatter most their own inclinations, and give scope to their natural strength and their moral weakness. So Jonah, disliking a duty, which God gave him to fulfill, separated himself from His service, forfeited his past calling, lost, as far as in him lay, his place among "the goodly fellowship of the prophets,"and, but for God’ s overtaking grace, would have ended his days among the disobedient. As in Holy Scripture, David stands alone of saints, who had been after their calling, bloodstained; as the penitent robber stands alone converted in death; as Peter stands singly, recalled after denying his Lord; so Jonah stands, the one prophet, who, having obeyed and then rebelled, was constrained by the overpowering providence and love of God, to return and serve Him.

"Being a prophet, Jonah could not be ignorant of the mind of God, that, according to His great Wisdom and His unsearchable judgments and His untraceable and incomprehensible ways, He, through the threat, was providing for the Ninevites that they should not suffer the things threatened. To think that Jonah hoped to hide himself in the sea and elude by flight the great Eye of God, were altogether absurd and ignorant, which should not be believed, I say not of a prophet, but of no other sensible person who had any moderate knowledge of God and His supreme power. Jonah knew all this better than anyone, that, planning his flight, he changed his place, but did not flee God. For this could no man do, either by hiding himself in the bosom of the earth or depths of the sea or ascending (if possible) with wings into the air, or entering the lowest hell, or encircled with thick clouds, or taking any other counsel to secure his flight.

This, above all things and alone, can neither be escaped nor resisted, God. When He willeth to hold and grasp in His Hand, He overtaketh the swift, baffleth the intelligent, overthroweth the strong, boweth the lofty, tameth rashness, subdueth might. He who threatened to others the mighty Hand of God, was not himself ignorant of nor thought to flee, God. Let us not believe this. But since he saw the fall of Israel and perceived that the prophetic grace would pass over to the Gentiles, he withdrew himself from the office of preaching, and put off the command.""The prophet knoweth, the Holy Spirit teaching him, that the repentance of the Gentiles is the ruin of the Jews. A lover then of his country, he does not so much envy the deliverance of Nineveh, as will that his own country should not perish. - Seeing too that his fellow-prophets are sent to the lost sheep of the house of Israel, to excite the people to repentance, and that Balaam the soothsayer too prophesied of the salvation of Israel, he grieveth that he alone is chosen to be sent to the Assyrians, the enemies of Israel, and to that greatest city of the enemies where was idolatry and ignorance of God. Yet more he feared lest they, on occasion of his preaching, being converted to repentance, Israel should be wholly forsaken. For he knew by the same Spirit whereby the preaching to the Gentiles was entrusted to him, that the house of Israel would then perish; and he feared that what was at one time to be, should take place in his own time.""The flight of the prophet may also be referred to that of man in general who, despising the commands of God, departed from Him and gave himself to the world, where subsequently, through the storms of ill and the wreck of the whole world raging against him, he was compelled to feel the presence of God, and to return to Him whom he had fled. Whence we understand, that those things also which men think for their good, when against the will of God, are turned to destruction; and help not only does not benefit those to whom it is given, but those too who give it, are alike crushed. As we read that Egypt was conquered by the Assyrians, because it helped Israel against the will of God. The ship is emperiled which had received the emperiled; a tempest arises in a calm; nothing is secure, when God is against us."

Tarshish - , named after one of the sons of Javan, Gen 10:4. was an ancient merchant city of Spain, once proverbial for its wealth (Psa 72:10. Strabo iii. 2. 14), which supplied Judaea with silver Jer 10:9, Tyre with "all manner of riches,"with iron also, tin, lead. Eze 27:12, Eze 27:25. It was known to the Greeks and Romans, as (with a harder pronunciation) Tartessus; but in our first century, it had either ceased to be, or was known under some other name. Ships destined for a voyage, at that time, so long, and built for carrying merchandise, were naturally among the largest then constructed. "Ships of Tarshish"corresponded to the "East-Indiamen"which some of us remember. The breaking of "ships of Tarshish by the East Wind"Psa 48:7 is, on account of their size and general safety, instanced as a special token of the interposition of God.

And went down to Joppa - Joppa, now Jaffa (Haifa), was the one well-known port of Israel on the Mediterranean. There the cedars were brought from Lebanon for both the first and second temple 2Ch 3:16; Ezr 2:7. Simon the Maccabee (1 Macc. 14:5) "took it again for a haven, and made an entrance to the isles of the sea."It was subsequently destroyed by the Romans, as a pirate-haven. (Josephus, B. J. iii. 9. 3, and Strabo xvi. 2. 28.) At a later time, all describe it as an unsafe haven. Perhaps the shore changed, since the rings, to which Andromeda was tabled to have been fastened, and which probably were once used to moor vessels, were high above the sea. Perhaps, like the Channel Islands, the navigation was safe to those who knew the coast, unsafe to others. To this port Jonah "went down"from his native country, the mountain district of Zabulon. Perhaps it was not at this time in the hands of Israel. At least, the sailors were pagan. He "went down,"as the man who fell among the thieves, is said to "have gone down from Jerusalem to Jericho."Luk 10:30. He "went down"from the place which God honored by His presence and protection.

And he paid the fare thereof - Jonah describes circumstantially, how he took every step to his end. He went down, found a strongly built ship going where he wished, paid his fare, embarked. He seemed now to have done all. He had severed himself from the country where his office lay. He had no further step to take. Winds and waves would do the rest. He had but to be still. He went, only to be brought back again.

"Sin brings our soul into much senselessness. For as those overtaken by heaviness of head and drunkenness, are borne on simply and at random, and, be there pit or precipice or whatever else below them, they fall into it unawares; so too, they who fall into sin, intoxicated by their desire of the object, know not what they do, see nothing before them, present or future. Tell me, Fleest thou the Lord? Wait then a little, and thou shalt learn from the event, that thou canst not escape the hands of His servant, the sea. For as soon as he embarked, it too roused its waves and raised them up on high; and as a faithful servant, finding her fellow-slave stealing some of his master’ s property, ceases not from giving endless trouble to those who take him in, until she recover him, so too the sea, finding and recognizing her fellow-servant, harasses the sailors unceasingly, raging, roaring, not dragging them to a tribunal but threatening to sink the vessel with all its unless they restore to her, her fellow-servant."

"The sinner "arises,"because, will he, nill he, toil he must. If he shrinks from the way of God, because it is hard, he may not yet be idle. There is the way of ambition, of covetousness, of pleasure, to be trodden, which certainly are far harder. ‘ We wearied ourselves (Wisdom 5:7),’ say the wicked, ‘ in the way of wickedness and destruction, yea, we have gone through deserts where there lay no way; but the way of the Lord we have not known.’ Jonah would not arise, to go to Nineveh at God’ s command; yet he must needs arise, to flee to Tarshish from before the presence of God. What good can he have who fleeth the Good? what light, who willingly forsaketh the Light? "He goes down to Joppa."Wherever thou turnest, if thou depart from the will of God, thou goest down. Whatever glory, riches, power, honors, thou gainest, thou risest not a whit; the more thou advancest, while turned from God, the deeper and deeper thou goest down. Yet all these things are not had, without paying the price. At a price and with toil, he obtains what he desires; he receives nothing gratis, but, at great price purchases to himself storms, griefs, peril. There arises a great tempest in the sea, when various contradictory passions arise in the heart of the sinner, which take from him all tranquility and joy. There is a tempest in the sea, when God sends strong and dangerous disease, whereby the frame is in peril of being broken. There is a tempest in the sea, when, thro’ rivals or competitors for the same pleasures, or the injured, or the civil magistrate, his guilt is discovered, he is laden with infamy and odium, punished, withheld from his wonted pleasures. Psa 107:23-27. "They who go down to the sea of this world, and do business in mighty waters - their soul melteth away because of trouble; they reel to and fro and stagger like a drunken man, and all their wisdom is swallowed up."

Barnes: Jon 1:4

But (And) the Lord sent out - (literally ‘ cast along’ ). Jonah had done his all. Now God’ s part began. This He expresses by the word, "And."Jonah took "his"measures, "and"now God takes "His."He had let him have his way, as He often deals with those who rebel against Him. He lets them have their way up to a certain point. He waits, in the tranquility of His Almightiness, until they have completed their preparations; and then, when man has ended, He begins, that man may see the more that it is His doing . "He takes those who flee from Him in their flight, the wise in their counsels, sinners in their conceits and sins, and draws them back to Himself and compels them to return. Jonah thought to find rest in the sea, and lo! a tempest."Probably, God summoned back Jonah, as soon as he had completed all on his part, and sent the tempest, soon after he left the shore.

At least, such tempests often swept along that shore, and were known by their own special name, like the Euroclydon off Crete. Jonah too alone had gone down below deck to sleep, and, when the storm came, the mariners thought it possible to put back. Josephus says of that shore, "Joppa having by nature no haven, for it ends in a rough shore, mostly abrupt, but for a short space having projections, i. e., deep rocks and cliffs advancing into the sea, inclining on either side toward each other (where the traces of the chains of Andromeda yet shown accredit the antiquity of the fable,) and the north wind beating right on the shore, and dashing the high waves against the rocks which receive them, makes the station there a harborless sea. As those from Joppa were tossing here, a strong wind (called by those who sail here, the black north wind) falls upon them at daybreak, dashing straightway some of the ships against each other, some against the rocks, and some, forcing their way against the waves to the open sea, (for they fear the rocky shore ...) the breakers towering above them, sank."

The ship was like - (literally ‘ thought’ ) To be broken Perhaps Jonah means by this very vivid image to exhibit the more his own dullness. He ascribes, as it were, to the ship a sense of its own danger, as she heaved and rolled and creaked and quivered under the weight of the storm which lay on her, and her masts groaned, and her yard-arms shivered. To the awakened conscience everything seems to have been alive to God’ s displeasure, except itself.

Barnes: Jon 1:5

And cried, every man unto his God - They did what they could. "Not knowing the truth, they yet know of a Providence, and, amid religious error, know that there is an Object of reverence."In ignorance they had received one who offended God. And now God, "whom they ignorantly worshiped"Act 17:23, while they cried to the gods, who, they thought, disposed of them, heard them. They escaped with the loss of their wares, but God saved their lives and revealed Himself to them. God hears ignorant prayer, when ignorance is not willful and sin.

To lighten it of them - , literally "to lighten from against them, to lighten"what was so much "against them,"what so oppressed them. "They thought that the ship was weighed down by its wonted lading, and they knew not that the whole weight was that of the fugitive prophet.""The sailors cast forth their wares,"but the ship was not lightened. For the whole weight still remained, the body of the prophet, that heavy burden, not from the nature of the body, but from the burden of sin. For nothing is so onerous and heavy as sin and disobedience. Whence also Zechariah Zec 5:7 represented it under the image of lead. And David, describing its nature, said Psa 38:4, "my wickednesses are gone over my head; as a heavy burden they are too heavy for me."And Christ cried aloud to those who lived in many sins, Mat 11:28. "Come unto Me, all ye that labor and are heavy-laden, and I will refresh you."

Jonah was gone down - , probably before the beginning of the storm, not simply before the lightening of the vessel. He could hardly have fallen asleep "then."A pagan ship was a strange place for a prophet of God, not as a prophet, but as a fugitive; and so, probably, ashamed of what he had completed, he had withdrawn from sight and notice. He did not embolden himself in his sin, but shrank into himself. The conscience most commonly awakes, when the sin is done. It stands aghast as itself; but Satan, if he can, cuts off its retreat. Jonah had no retreat now, unless God had made one.

And was fast asleep - The journey to Joppa had been long and hurried; he had "fled."Sorrow and remorse completed what fatigue began. Perhaps he had given himself up to sleep, to dull his conscience. For it is said, "he lay down and was fast asleep."Grief produces sleep; from where it is said of the apostles in the night before the Lord’ s Passion, when Jesus "rose up from prayer and was come to His disciples, He found them sleeping for sorrow"Luk 22:45 . "Jonah slept heavily. Deep was the sleep, but it was not of pleasure but of grief; not of heartlessness, but of heavy-heartedness. For well-disposed servants soon feel their sins, as did he. For when the sin has been done, then he knows its frightfulness. For such is sin. When born, it awakens pangs in the soul which bare it, contrary to the law of our nature. For so soon as we are born, we end the travail-pangs; but sin, so soon as born, rends with pangs the thoughts which conceived it."Jonah was in a deep sleep, a sleep by which he was fast held and bound; a sleep as deep as that from which Sisera never woke. Had God allowed the ship to sink, the memory of Jonah would have been that of the fugitive prophet. As it is, his deep sleep stands as an image of the lethargy of sin . "This most deep sleep of Jonah signifies a man torpid and slumbering in error, to whom it sufficed not to flee from the face of God, but his mind, drowned in a stupor and not knowing the displeasure of God, lies asleep, steeped in security."

Poole: Jon 1:1

OUR prophet owns himself by both his father’ s name and by his country; of this latter no great doubt is raised, though it appear not whether he was born in Gath-hepher, or whether it was the place of his abode when he was called to go envoy to the great city Nineveh; of the former, some do inquire whether it be an assumed name; and carry in it the character of some grace or virtue which was eminently in the man, or whether it were the proper name of the person. Amittai, in the Hebrew, denotes truth, veracity, or faith, with the pronoun possessive of the first person, My truth. Though Jonah, a dove by name, denounce dreadful things against Nineveh, yet he doth it as God’ s prophet, and God tells us by Jonah’ s pen; he is the son of his truth. Whether Obadiah were his father, and had this significant name Amittai given him for his owning the truth of God, and his true prophets, in the times of Ahab’ s apostacy; and whether his mother were that widow, whose son Elijah did raise from the dead; and whether he were the person sent by Elijah to anoint Jehu, Elisha, and Hazael, as the Jewish writers affirm; is of no certain demonstrability, and if demonstrated would be of no great moment or use to us. It is clear that (though this be the only book left under his name) he was employed as a prophet in Israel before he was sent into Assyria; for, 2Ki 14:25 , he prophesied the future prosperous successes of Jeroboam the Second, enlarging and establishing the borders of Israel; yet is it not certain to us, whether he appeared a prophet before Jeroboam’ s time, or in the beginning of his reign. Not far from this time we are sure we may date his lime, and range him among the first of the prophets who have left their entire volumes behind them. By this also we may guess who was the king of Assyria, who gave such a rare example of repentance to all succeeding monarchs: it admits a dispute, whether it was Sardanapalus or Belesus, otherwise Pul-belochus, and Pul in Scripture history; if the time do not best suit to the latter (as I think it may) rather than to the former, yet I am sure the unparalleled retiredness of Sardanapalus, reported in history, seems to me a reason why it must be some monarch that, more like a gallant man, lived more free, open, and of easy access, that the news might, as it is suggested it did, come to his hearing in the first day: such temper, it is like, Pul-belochus was of. Whoever was the king, Jonah little expected the success he did find; he thought so great a king and city would not mind him, or else would deride or punish him; or else if they believed him, then they would repent, God would spare them, and Jonah would be cried out on as a false prophet; upon this he declines the embassy, and till God taught him his duty in little ease he will not do it. When a miracle hath set him on his work, and succeeds it, he grows passionate, and will die; God spares and pardons him as well as Nineveh, (which yet falls to sin, and falls under the ruin foretold by Nahum,) and so leaves him a type of Christ’ s burial and resurrection, and an instance how far a good man may sometimes be from his duty and that great passions may be in a prophet.

JONAH CHAPTER 1

Jonah, sent by God to Nineveh, fleeth to Tarshish, Jon 1:1-3 : he is overtaken by a tempest, and discovered, Jon 1:4-10 , thrown into the sea, Jon 1:11-16 , and swallowed by a fish, Jon 1:17 .

Now , Heb. And .

The word of the Lord which is a usual description of prophecy; what God had to speak against Nineveh, be here does reveal to Jonah, with command that he publish it to those concerned in it.

Came unto to, or, was with,

Jonah called Jonas, Luk 11:30 , which signifieth a dove; he was of Gath-hepher, a town of Zebulun, 2Ki 14:25 , but no more is added, by which I conjecture it was some obscure place, to which Jonah gave more light than it could to him.

Amittai of what rank he was appears not.

Poole: Jon 1:2

Arise forthwith prepare thyself, and get all in readiness, and with hearty resolution set upon the work.

Go so soon as thou art ready, set forward on thy journey, make not any delay.

Nineveh the chief city or metropolis of the Assyrian kingdom, built by Asshur, Gen 10:11 , if that verse be not better translated thus, He (i.e. Nimrod) went out into Assyria, and builded Nineveh; so Nimrod was the founder and first builder.

That great city: it may be easily conjectured a great city which was situate on such a river as Tigris is, had continued so many hundred years, from A.M. 1119, in which it was built, unto 3124, about which time Jonah was sent to preach against it; during which long growth it may be conceived as great as it is ordinarily described, one hundred and fifty furlongs in length, that is, eighteen miles and three quarters of our English measure, and eleven miles and one quarter of the same measure in breadth.

Cry against it earnestly and publicly preach against the sins, and denounce the sudden ruin of that city unless they repent; so cry that all may hear, or at least all may come to the knowledge of what is threatened.

For their wickedness is come up before me: their many and great sins, as it is said of Cain’ s sin when he had slain Abel, Gen 4:10 , and Sodom’ s sins, Gen 18:20,21 , and the sins of oppressors, Jam 5:4 , cry aloud, the cry enters heaven, and justice must no longer defer; yet I will give them warning; Jonah, go thou, and tell them plainly, their great sins shall be greatly punished.

Poole: Jon 1:3

But Heb. And .

Jonah rose up: he was commanded to arise, Jon 1:2 , so here Jonah did, but it was to run from his business, not to do it; it was a rising against God.

To flee: whatever was the cause which moved Jonah to do this, it is strange that he should fall into a fixed opinion that he might, and a fixed resolution that he would, thus flee from his God and from his duty.

Unto Tarshish to sea, as some, but this seemeth too rambling a humour: to Cilicia, say others, and particularly to Tarsus, no mean city of Cilicia, Act 21:39 ; others say it was Tunis or Carthage in Africa, to which Jonah minded to flee; either of these carry such probability with them, that we will not determine for our reader.

From the presence of the Lord: I cannot suppose that Jonah dreamed of fleeing from the omnipresence of God, he knew how David described this, Psa 139:7-12 , and natural reason told him he could never flee from this; but this presence of God is to be interpreted of the place where God usually had showed himself present by revealing his word and will to his prophets, who are servants to the Lord, and as such did stand before the Lord ready to receive his commands: now this command to Jonah being displeasing to him, and yet whilst he was in his own country, the valley of vision, he is still put upon the work, now he resolves to shift off the work by shifting place; perhaps he might think God would not put him upon it when he was gotten into a strange and remote country, where were no prophets, nor prophetic impulses. Joppa ; a well-known haven on the-Mediterranean, now called Jaffa, anciently Japho, Jos 19:46 .

Going bound for, and ready to set sail for, the place he designed.

Tarshish Carthage or Tunis, or Tarsus in Cilicia.

Paid the fare forthwith agreed. with the master of the ship, and, though unusual, paid presently, staid not till he came to the port designed.

Went down into it immediately went a ship-board, and in a melancholy, discomposed humour gets into a cabin, or under deck, to go with them; waiting the time when they should go, that he might be sure to go with them.

From the presence of the Lord: see above.

Poole: Jon 1:4

The Lord the almighty and eternal God, from whose work Jonah fleeth, sent out a great wind. God keepeth the winds as in storehouses, or treasuries, and now brings one forth to fetch back a fugitive, and obstinate refuser of his command: the greatness of it, with the suddenness of its rising, and manner of its working, undeniably showed that it was supernatural, and from God, displeased with all, or with some one or other of them.

Into the sea the winds did not blow aloft over the sea and ship, but, as if they had intermixed with the very waters of the sea, and like an unheard-of hurricane, shook the very keel of the ship.

There was a mighty tempest in the sea that part of the sea where Jonah’ s ship was: this messenger soon finds out Jonah, and speaks in most dreadful manner to all in the ship, who all saw and owned it to be from Heaven, the finger of God.

The ship was like to be broken the master and mariners thought they, ship, and goods, and all should be lost; the Hebrew expresseth it as if the ship had sense of God’ s anger, as if the ship could think, and did think of its own weakness, and God’ s mighty hand.

Poole: Jon 1:5

Then when this preternatural tempest fell-with all its violence into the sea, the mariners; passengers are not here named, who, unaccustomed to sea, might be too apprehensive of danger; but the men that were acquainted with the sea, and had seen many a tempest, and weathered many a storm,

were afraid heartily afraid, full of apprehensions that they should be wrecked.

Cried with loud voice and earnest petitions, as the manner of such men is, when danger awakens them to the duty they neglect whilst safe. Every man; not a man of them but feared, nor a man of them but cried out, by which it is evident it was a most dreadful storm.

Unto his god: by this it appears that the ship’ s crew was a mixture of men who worshipped several gods, and every one doth now cry to the god whom he worshipped: whatever god it might be, it was not he that did raise nor could allay the tempest. Cast forth the wares that were in the ship: when prayer to their false gods doth no good, but their danger continued and threatened them with foundering in the sea, to prevent this they lighten the ship, as is usual in such cases, and cast the wares out; not as sacrifice to the god of the flea, or as repenting of piracy, by which the goods were gotten, though some conjecture so, but the text tells us it was

to lighten the ship that it may bear up its head and work with the sea better than when heavy laden.

But Jonah the greatest weight, and only danger to ship and seamen,

was gone down into the sides of the ship was under the hold in some cabin or other in the side of the ship, whither he went before the storm arose;

and was fast asleep in a very deep sleep, as the word imports.

PBC: Jon 1:2

Nineveh was the capital of the vicious and godless Assyrians, Israel’s archenemy. No wonder Jonah was fearful of going to that city! This city had a diameter of approximately 50 miles. There must have been at least 600,000 inhabitants thereof.

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PBC: Jon 1:3

Jonah thought to flee from the Lord and thereby avoid doing the bidding of the Lord. He sought to leave the presence of the Lord. He purchased his ticket, paying for it from his own resources. Now the Lord had told Jonah, " Arise, go to Nineveh, that great city, and cry against it; for their wickedness is come up before me." - Jon 1:2. Man goes to great lengths to run from the Lord, but the Lord goes to greater lengths to retrieve him.

Jonah thought to flee from the presence of the Lord, but the Lord is everywhere present and nowhere absent. Fleeing from the Lord is like trying to draw a round square. It is a logical impossibility, for God is omnipresent- everywhere- and we cannot escape from someone who is everywhere. Ps 139:7-12

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Haydock: Jon 1:2

Ninive, the capital city of the Assyrian empire. (Challoner) ---

It was 150 stadia long and 90 broad, (Diodorus ii.) on the western bank of the Tigris. (Pliny, [Natural History?] vi. 13.) ---

Mosul, which some mistake for it, stands on the northern side. See Genesis x. 10. At the time when Jonas preached, Ninive would contain about 600,000, chap. iv. 11. They were people less favoured by God, (Acts xiv. 15.; Calmet) but not abandoned. (Theodoret) ---

God took sufficient care of all his creatures, and foretold many things relating to foreign nations. (Calmet) ---

Romans iii. 29. (Worthington) ---

For the. Septuagint add, "cry of," Genesis iv., and xviii. (Haydock)

Haydock: Jon 1:3

Tharsis. Which some take to be Tharsus of Cilicia, others to be Tartessus of Spain, others to be Carthage. (Challoner) ---

Joppe, now Jaffa, (Menochius) a miserable seaport. (Haydock) ---

It was formerly the best near Jerusalem, (2 Paralipomenon ii. 16.) though very dangerous. (Josephus, Jewish Wars iii. 15. or 29.) ---

It is said to have been built before "the inundation" of the world, (Mela. i. 11.) and was famous for the adventure of Andromeda, rescued by Perseus from a sea monster. (Pliny, [Natural History?] v. 13.) (Calmet) ---

Lord. He feared being accounted a false prophet, (Worthington) knowing how much God was inclined to shew mercy, (chap. iv. 2.) and being disheartened at the difficulty of the undertaking, like Moses and Gedeon. (Calmet) ---

He might also think that if the Ninivites repented, it would be a reflection on the obstinacy of the Jews. (St. Gregory, Mor. vi. 13.) (St. Jerome)

Haydock: Jon 1:4

Broken. Seeing no natural cause of such a sudden tempest, they concluded (Worthington) that some on board must be guilty; as the sailors argued (Haydock) when the noted atheist, Diagoras, was in similar circumstances. (Calmet) ---

They had recourse to lots, and the prophet consented by God's inspiration, (Worthington) though this is not written, (Haydock) and the lots were superstitious. (Menochius) ---

The oriental writers add many things to this sufficiently marvellous account. (Lyranus; D'Herbelot.) (Calmet)

Haydock: Jon 1:5

God. They were idolaters, ver. 6. ---

Wares, which is commonly done in storms. (Calmet) ---

This loss was in punishment of their sins; though they seem not devoid of some fear of God and man. (Haydock) ---

Sleep. This is a lively image of the insensibility of sinners, fleeing from God, and threatened on every side with his judgments; and yet sleeping as if they were secure. (Challoner) ---

Yet Jonas was sleeping through grief. (St. Jerome) (Matthew xxvi. 40.) (Calmet)

Gill: Jon 1:1

Now the word of the Lord came unto Jonah the son of Amittai,.... Or, "and the word of the Lord was" ^l; not that this is to be considered as connected with something the prophet had on his mind and in his thoughts when he began to write this book; or as a part detached from a prophecy not now extant; for it is no unusual thing with the Hebrews to begin books after this manner, especially historical ones, of which kind this chiefly is, as the books of Ruth, First and Second Samuel, and Esther; besides, the ו, "vau", is here not copulative, but conversive; doing its office by changing the future tense into the past; which otherwise must have been rendered, "the word of the Lord shall be", or "shall come"; which would not only give another, but a wrong sense. "The word of the Lord" often signifies a prophecy from the Lord; and so the Targum, renders it,

"the word of prophecy from the Lord;''

and it may be so interpreted, since Jonah, under a spirit of prophecy, foretold that Nineveh should be destroyed within forty days; though the phrase here rather signifies the order and command of the Lord to the prophet to do as is expressed in Jon 1:2; whose name was Jonah "the son of Amittai"; of whom see the introduction to this book. Who his father Amittai was is not known: if the rule of the Jews would hold good, that when a prophet mentions his own name, and the name of his father, he is a prophet, the son of a prophet, then Amittai was one; but this is not to be depended on. The Syriac version calls him the son of Mathai, or Matthew; though the Arabians have a notion that Mathai is his mother's name; and observe that none are called after their mothers but Jonas and Jesus Christ: but the right name is Amittai, and signifies "my truth"; and to be sons of truth is an agreeable character of the prophets and ministers of the word, who should be given to truth, possessed of it, and publish it:

saying; as follows:

Gill: Jon 1:2

Arise, go to Nineveh, that great city,.... That is, arise from the place where he was, and leave the business he was about, and prepare for a long journey to the place mentioned, and be as expeditious in it as possible. Nineveh was the metropolis of the Assyrian empire at this time; it was an ancient city built by Ashur, not by Nimrod; though he by some is said to go into Ashur or Assyria, and build it, Gen 10:11; and called it after the name of his son Ninus; for it signifies the mansion or palace of Ninus; and by most profane writers is called Ninus; according to Diodorus Siculus ^m, and Strabo ⁿ, it was built by Ninus himself in Assyria, in that part of it called by him Adiabena. It is said to be a great city, as it must, to be three days' journey in compass, and to have in it six score thousand infants, besides men and women, Jon 3:3. It is allowed by Strabo ^o to be larger than Babylon. Diodorus ^p says that it was in compass of sixty miles; and had a wall a hundred feet high, and so broad that three chariots or carriages might go abreast upon it; and it had, fifteen hundred towers, two hundred feet high. Aben Ezra calls it the royal city of Assyria, which is at this day destroyed; and the wise men of Israel, in the country of Greece, say it is called Urtia; but, whether so or not, he knew not:

and cry against it; or prophesy against it, as the Targum; he was to lift up his voice, and cry aloud, as he passed along in it, that the inhabitants might hear him; and the more to affect them, and to show that he was in earnest, and what he delivered was interesting to them, and of the greatest moment and importance: what he was to cry, preach, or publish, see Jon 3:2;

for their wickedness is come up before me; it was come to a very great height; it reached to the heavens; it was not only seen and known by the Lord, as all things are; but the cry of it was come up to him; it called aloud for vengeance, for immediate vengeance; the measure of it being filled up, and the inhabitants ripe for destruction; it was committed openly and boldly, with much impudence, in the sight of the Lord, as well as against him; and was no more to be suffered and connived at: it intends and includes their idolatry, bloodshed, oppression, rapine, fraud, and lying; see Jon 3:8.

Gill: Jon 1:3

But Jonah rose up to flee unto Tarshish from the presence of the Lord,.... He was not obedient to the heavenly vision; he rose up, but not to go to Nineveh, but to Tarshish, the reverse of it; to the sea, as the Targum, the Mediterranean sea, which lay west, as Nineveh was to the east. Tarshish sometimes is used for the sea; see Psa 48:7; he determined to go to sea; he did not care where, or to what place he might find a ship bound; or to Tarsus in Cilicia, the birthplace of the Apostle Paul, Act 22:3; so Josephus ^q and Saadiah Gaon; or to Tunis in Africa, as R. Melasser in Aben Ezra; or to Carthage, as Theodoret, and others; or Tartessus in Spain, as others. Among this difference of interpreters, it is hard to say what place it was: it seems best to understand it of Tarsus. The prophet had better knowledge of God, and of the perfections of his nature, than to imagine he could flee from his general presence, which is everywhere, and from which there is no fleeing, Psa 139:7; but his view was to flee out of that land where he granted his special presence to his people; and from that place where were the symbols of his presence, the ark, the mercy seat, and cherubim, and in which he stood, and ministered before the Lord; but now upon this order left his post, and deserted his station. The reasons given of his conduct are various. The Jewish writers suppose that he concerned more for the glory of Israel than the glory of God; that he was fearful, should he do as he was bid, the word of the Lord would be carried from Judea into the Gentile world, and there remain; that he was of opinion that the Heathens would repent of their sins at his preaching, though Israel did not, which would turn to the reproach and condemnation of the latter; see Mat 12:41; and that he knew that the spirit of prophecy did not dwell upon any out of the land of Israel, and therefore got as fast as he could out of it, that he might not be further urged with such a message; which notion is confuted by the instances of Jeremiah, Ezekiel, and Daniel; to this, sense the Targum inclines, which adds,

"lest he should prophesy in the name of the Lord:''

but there is no need to seek for reasons, and which are given by others; such as going out of his own country into a foreign one; the length of the journey; the opposition and difficulties he might expect to meet with; and the risk he should run of his life, by prophesying in and against the metropolis of the Assyrian empire, where the king's court and palace were; and he not only a Heathen, but a sovereign and arbitrary prince; when the true reasons are suggested by the prophet himself; as that he supposed the people would repent; he knew that God was gracious and merciful, and upon their repentance would not inflict the punishment pronounced; and he should be reckoned a false prophet, Jon 4:2;

and went down to Joppa; a seaport town in the tribe of Dan, upon the Mediterranean sea, where was a haven of ships, formerly called Japho, Jos 19:16; at this time Joppa, as it was in the times of the apostles: here Peter raised Dorcas to life, and from hence he was sent for by Cornelius, Act 9:36; it is now called Jaffa; of which Monsieur Thevenot ^r says,

"it is a town built upon the top of a rock, whereof there remains no more at present but some towers; and the port of it was at the foot of the said rock.--It is at present a place of few inhabitants; and all that is to be seen of it is a little castle with two towers, one round, and another square; and a great tower separate from it on one side. There are no houses by the seaside, but five grottos cut in the rock, of which the fourth is in a place of retreat for Christians.--There is a harbour still in the same place where it was formerly; but there is so little water in it, that none but small barks can enter.''

It was a very ancient city, said ^s to be older than the flood; and built on a hill so high, that Strabo says ^t Jerusalem might be seen from thence, which was forty miles from it. It had its name from Jope the daughter of Aeolus, the wife of Cepheus, the founder of it ^u. Jonah went thither, either from Jerusalem, or from Gathhepher, as Kimchi and Ben Melech observe: if from the former, it was forty miles to Joppa, as Jerom says; and if from the latter, it is supposed to be about fifty: a journey of this length must be some time in performing, which shows with what deliberation and resolution he sinned in disobeying the divine command:

and he found a ship going to Tarshish; just ready to put to sea, and bound for this place: Providence seemed to favour him, and answer to his wishes; from whence it may be observed, that the goodness of an action, and its acceptableness to God, are not to be concluded from its wished for success:

so he paid the fare thereof; the freight of the ship; the whole of it, according to Jarchi; that haste and a quicker dispatch might be made, and no stay for passengers or goods; but that it might be put under, sail directly, and he be the sooner out of the land; which, if true, would show him to be a man of substance; and agrees with a notion of the Jews, and serves to illustrate and confirm it, that the spirit of prophecy does not dwell upon any but a rich man; for which reason the above interpreter catches at it; but Aben Ezra more truly observes, that he paid his part, what came to his share, what was usual to be paid for a passage to such a place: and whereas it might be usual then, as now, not to pay till they were arrived at port, and went out of the ship; he paid his fare at entrance, to secure his passage, lest through any pretence he should not be took in upon sailing; so determined was he to fly from God, and disobey his orders:

and went down into it, to go with them unto Tarshish from the presence of the Lord; having paid his fare, he entered the ship directly, lest he should be left behind; and went down into the cabin perhaps, to go along with the mariners and merchants, all Heathens to Tarshish, whither they were bound, in order to be clear of any fresh order from the Lord, to go and prophesy against Nineveh: here again the Targum adds,

"lest he should prophesy in the name of the Lord.''

Gill: Jon 1:4

But the Lord sent out a great wind into the sea,.... He took a wind out of his treasures, and hurled it, as the word ^w signifies, into the sea: "into that sea" ^x; that part of it where the ship was Jonah was in. Winds are at the command of God, which he raises at his pleasure, and fulfil his will, and are servants of his that obey his orders: this here was sent in pursuit of Jonah, to stop him in his voyage, when he thought he had got clear off, and was safe enough. The Jews say ^y this was done when he had been one day's voyage:

and there was a great tempest in the sea; which caused the waves to rise and roar, and become very tumultuous: this wind was an extraordinary one, like that "laelaps" or storm of wind which came down into the sea when the disciples of Christ were on it in a ship; or like the "Euroclydon", in which the Apostle Paul was, Act 27:14;

so that the ship was like to be broken; it was in danger of it; it seemed as if it would, the waves of the sea were so strong, and beat so hard upon it. It is in the original text, "the ship thought it should be broken" ^z; that is, the men in it; they that had the management of it thought nothing less but that it would be dashed to pieces, and all their goods and lives lost; so great was the hurricane occasioned by the wind the Lord sent. It may be rendered, "that ship ^a was like", &c. The Jews ^b have a notion that other ships passed to and fro in great tranquillity, and this only was in distress.

Gill: Jon 1:5

Then the mariners were afraid,.... Perceiving that the storm was not an ordinary, but a supernatural one; and that the ship and all in it were in extreme danger, and no probability of being saved. This shows that the storm must be very violent, to frighten such men who were used to the sea, and to storms, and were naturally bold and intrepid. The word used signifies "salters", so called from the salt sea they used, as they are by us "mariners", from "mare", the "sea"; though R. Japhet in Aben Ezra thinks the commodity they carried in their vessel was salt:

and cried every man to his god: to help them, and save them out of their distress. In the ship it seems were men of different nations, and who worshipped different gods. It was a notion of the Jews, and which Jarchi mentions as his own, that there were men of the seventy nations of the earth in it; and as each of them had a different god, they separately called upon them. The polytheism of the Pagans is to be condemned, and shows the great uncertainty of their religion; yet this appears to be agreeable to the light of nature that there is a God, and that God is to be prayed unto, and called upon, especially in time of trouble:

and cast forth the wares that were in the ship into the sea, to lighten it of them; or, "the vessels" ^c, a word the Hebrews use for all sorts of goods, utensils, &c. it includes, with others, their military weapons they had to defend themselves, their provisions, the ship's stores or goods it was freighted with; finding their prayers to their gods were ineffectual, they betook themselves to this prudential method to lighten the ship, that they might be able to keep its head above water. So the Targum,

"when they saw there was no profit in them;''

that is in the gods they called upon, then they did this; the other was a matter of religion this a point of prudence; such a step the mariners took that belonged to the ship in which the Apostle Paul was, Act 27:18;

but Jonah was gone down into the sides of the ship; into one of its sides, into a cabin there; the lowest side, as the Targum:

and he lay, and was fast asleep; even snored, as some versions have it: it may seem strange he should when the wind was so strong and boisterous; the sea roaring; the waves beating; the ship rolling about; the mariners hurrying from place to place, and calling to each other to do their duty; and the passengers crying; and, above all, that he should fall into so sound a sleep, and continue in it, when he had such a guilty conscience. This shows that he was asleep in a spiritual as well as in a corporeal sense.

Commentary -- Verse Notes / Footnotes

NET Notes: Jon 1:1

¹ tn Heb “The word of the Lord.” The genitive noun in the construction דְּבַר־יְהוָה (dÿvar-yÿhvah, “word of the Lord”) could function as a possessive genitive (“the Lord’s word”; see IBHS 145 §9.5.1g), but more likely it functions as a subjective genitive (“the Lord said”; see IBHS 143 §9.5.1a). The Aramaic translation of Jonah 1:1 (Aramaic translations of the Hebrew Bible are known as Targums) interprets the Hebrew as “There was a word of prophecy from the Lord” (cf. Tg. Hos 1:1).

² tn Heb “The word of the Lord was to Jonah…saying….” The infinitive לֵאמֹר (le’mor, “saying”) introduces direct discourse and is untranslated in English.

NET Notes: Jon 1:2

¹ tn Heb “Arise, go.” The two imperatives without an intervening vav (קוּם לֵךְ, qum lekh; “Arise, go!”), form a verbal hendiadys in which the first verb functions adverbially and the second retains its full verbal force: “Go immediately.” This construction emphasizes the urgency of the command. The translations “Go at once” (NRSV, NJPS) or simply “Go!” (NIV) are better than the traditional “Arise, go” (KJV, NKJV, ASV, RSV, NASB) or “Get up and go” (NLT). For similar constructions with קוּם, see Gen 19:14-15; Judg 4:14; 8:20-21; 1 Sam 9:3.

² sn Nineveh was the last capital city of ancient Assyria. Occupying about 1800 acres, it was located on the east bank of the Tigris River across from the modern city of Mosul, Iraq. The site includes two tels, Nebi Yunus and Kouyunjik, which have been excavated on several occasions. See A. H. Layard, Nineveh and Its Remains; R. C. Thompson and R. W. Hutchinson, A Century of Exploration at Nineveh; G. Waterfield, Layard of Nineveh. Preliminary reports of limited excavations in 1987 and 1989 appear in Mar Sóipri 1:2 (1988): 1-2; 2:2 (1989): 1-2; 4:1 (1991): 1-3. Also see D. J. Wiseman, “Jonah’s Nineveh,” TynBul 30 (1979): 29-51.

³ tn Heb “the.” The article draws attention to a well-known fact and may function as a demonstrative pronoun: “that great city” (see IBHS 242 §13.5.1e).

⁴ tn Heb “great city.” The adjective גָּדוֹל (gadol, “great”) can refer to a wide variety of qualities: (1) size: “large,” (2) height: “tall,” (3) magnitude: “great,” (4) number: “populous,” (5) power: “mighty,” (6) influence: “powerful,” (8) significance: “important,” (7) finance: “wealthy,” (8) intensity: “fierce,” (9) sound: “loud,” (10) age: “oldest,” (11) importance: “distinguished,” (12) position: “chief, leading, head” (HALOT 177-78 s.v. גָּדוֹל; BDB 152-53 s.v. גָּדוֹל). The phrase עִיר־גְּדוֹלָה (’ir-gÿdolah, “city”) may designate a city that is (1) large in size (Josh 10:2; Neh 4:7) or (2) great in power: (a) important city-state (Gen 10:12) or (b) prominent capital city (Jer 22:8). The phrase עִיר־גְּדוֹלָה (both with and without the article) is used four times in Jonah (1:2; 3:2, 3; 4:11). This phrase is twice qualified by a statement about its immense dimensions (3:3) or large population (4:11), so גָּדוֹל might denote size. However, size is not the issue in 1:2. At this time in history, Nineveh was the most powerful city in the ancient Near East as the capital of the mighty Neo-Assyrian Empire. It is likely that עִיר־גְּדוֹלָה here is the Hebrew equivalent of the Assyrian a„lu rabu (“the important city” = capital city of the empire), just as מַלְכִּי רַב (malki rav, “great king”; Hos 5:13; 10:6) is the equivalent of the Assyrian malku rabu (“great king” = ruler of the empire; D. Stuart, Hosea-Jonah [WBC], 448). Perhaps the closest West Semitic parallel to הָעִיר הָגְּדוֹלָה (ha’ir haggÿdolah) is in an Amarna letter from King Abimilki of Tyre to Amenhotep IV: “Behold, I protect Tyre, the capital city (^uruSurri uru rabitu) for the king my lord” (EA 147:61-63). Hebrew constructions in which a determined noun is modified by the determined adjective הָגְּדוֹלָה (“the great…”) often denote singular, unique greatness, e.g., הַנָּהָר הָגָּדֹל (hannahar haggadol, “the great river”) = the Euphrates (Deut 1:7); הַיָּם הַגָּדוֹל (hayyam haggadol, “the great sea”) = the Mediterranean (Josh 1:4); הַכֹּהֵן הַגָּדוֹל (hakkohen haggadol, “the great priest”) = the chief priest (Lev 21:10); and לָעִיר הַגְּדוֹלָה הַזֹּאת (la’ir haggÿdolah hazzo’t, “[to] this great city”) = this capital city (Jer 22:8). So הָעִיר הָגְּדוֹלָה may well connote “the capital city” here.

⁵ tn Heb “Nineveh, the great city.” The description “the great city” stands in apposition to “Nineveh.”

⁶ tn Heb “cry out against it.” The basic meaning of קָרָא (qara’) is “to call out; to cry out; to shout out,” but here it is a technical term referring to what a prophet has to say: “to announce” (e.g., 1 Kgs 13:32; Isa 40:2, 6; Jer 3:12; see HALOT 1129 s.v. קרא 8). When used with the preposition עַל (’al, “against” [in a hostile sense]; 826 s.v. עַל 5.a), it refers to an oracle announcing or threatening judgment (e.g., 1 Kgs 13:2, 4, 32; BDB 895 s.v. עַל 3.a). This nuance is reflected in several English versions: “Announce my judgment against it” (NLT) and “proclaim judgment upon it” (JPS, NJPS). Other translations are less precise: “cry out against it” (KJV, NKJV, ASV, NASB, RSV, NRSV), “denounce it” (NEB, REB). Some are even misleading: “preach against it” (NAB, NIV) and “preach in it” (Douay). Tg. Jonah 1:2 nuances this interpretively as “prophesy against.”

⁷ tn Heb “it.” The pronoun functions as a synecdoche of container for contents, referring to the people of Nineveh.

⁸ sn The term wickedness is personified here; it is pictured as ascending heavenward into the very presence of God. This figuratively depicts how God became aware of their evil – it had ascended into heaven right into his presence.

⁹ tn Heb “has come up before me.” The term לְפָנָי (lÿfanay, “before me”) often connotes “in the full cognitive knowledge of” or “in the full mental view” of someone (BDB 817 s.v. פָּנֶה II.4.a.(c); e.g., Gen 6:13; Isa 65:6; Jer 2:22; Lam 1:22). The use of the verb עָלָה (’alah, “to ascend”) complements this idea; it is sometimes used to describe actions or situations on earth that have “come up” into heaven to God’s attention, so to speak (e.g., Exod 2:23; 1 Sam 5:12; 2 Kgs 19:28; Ps 74:23; Isa 37:29; Jer 14:2; see BDB 749 s.v. עָלָה 8). The point is that God was fully aware of the evil of the Ninevites.

NET Notes: Jon 1:3

¹ tn Heb “he arose to flee.” The phrase וַיָּקָם לִבְרֹחַ (vayyaqam livroakh, “he arose to flee”) is a wordplay on the Lord’s command (קוּם לֵךְ, qum lekh; “Arise! Go!”) in v. 2. By repeating the first verb קוּם the narrator sets up the reader to expect that Jonah was intending to obey God. But Jonah did not “arise to go” to Nineveh; he “arose to flee” to Tarshish. Jonah looks as though he was about to obey, but he does not. This unexpected turn of events creates strong irony. The narrator does not reveal Jonah’s motivation to the reader at this point. He delays this revelation for rhetorical effect until 4:2-3.

² tn The place-name תַּרְשִׁישׁ (tarshish, “Tarshish”) refers to a distant port city or region (Isa 23:6; Jer 10:9; Ezek 27:12; 38:13; 2 Chr 9:21; 20:36, 37) located on the coastlands in the Mediterranean west of Palestine (Ps 72:10; Isa 23:6, 10; 66:19; Jonah 1:3; see BDB 1076 s.v. תַּרְשִׁישׁ; HALOT 1798 s.v. תַּרְשִׁישׁ E.a). Scholars have not established its actual location (HALOT 1797 s.v. B). It has been variously identified with Tartessos in southwest Spain (Herodotus, Histories 1.163; 4.152; cf. Gen 10:4), Carthage (LXX of Isa 23:1, 14 and Ezek 27:25), and Sardinia (F. M. Cross, “An Interpretation of the Nora Stone,” BASOR 208 [1972]: 13-19). The ancient versions handle it variously. The LXX identifies תַּרְשִׁישׁ with Carthage/Καρχηδών (karchdwn; Isa 23:1, 6, 10, 14; Ezek 27:12; 38:13). The place name תַּרְשִׁישׁ is rendered “Africa” in the Targums in some passages (Tg. 1 Kgs 10:22; 22:49; Tg. Jer 10:9) and elsewhere as “sea” (Isa 2:16; 23:1, 14; 50:9; 66:19; Ezek 27:12, 25; 38:13; Jonah 4:2). The Jewish Midrash Canticles Rabbah 5:14.2 cites Jonah 1:3 as support for the view that Tarshish = “the Great Sea” (the Mediterranean). It is possible that תַּרְשִׁישׁ does not refer to one specific port but is a general term for the distant Mediterranean coastlands (Ps 72:10; Isa 23:6, 10; 66:19). In some cases it seems to mean simply “the open sea”: (1) the Tg. Jonah 1:3 translates תַּרְשִׁישׁ as “[he arose to flee] to the sea”; (2) Jerome’s commentary on Isa 2:16 states that Hebrew scholars in his age defined תַּרְשִׁישׁ as “sea”; and (3) the gem called II תַּרְשִׁישׁ, “topaz” (BDB 1076 s.v.; HALOT 1798 s.v.) in Exod 28:20 and 39:13 is rendered “the color of the sea” in Tg. Onq. (see D. Stuart, Hosea-Jonah [WBC], 451). The designation אֳנִיּוֹת תַּרְשִׁישׁ (’oniyyot tarshish, “Tarshish-ships”) referred to large oceangoing vessels equipped for the high seas (2 Chr 9:21; Ps 48:8; Isa 2:16; 23:1, 14; 60:9; Ezek 27:25) or large merchant ships designed for international trade (1 Kgs 10:22; 22:49; 2 Chr 9:21; 20:36; Isa 23:10; HALOT 1798 s.v. E.b). The term תַּרְשִׁישׁ is derived from the Iberian tart[uli] with the Anatolian suffix –issos/essos, resulting in Tartessos (BRL2 332a); however, the etymological meaning of תַּרְשִׁישׁ is uncertain (see W. F. Albright, “New Light on the Early History of Phoenician Colonization,” BASOR 83 [1941]: 21-22 and note 29; HALOT 1797 s.v. I תַּרְשִׁישׁ A). The name תַּרְשִׁישׁ appears in sources outside the Hebrew Bible in Neo-Assyrian ^KURTar-si-si (R. Borger, Die Inschriften Asarhaddons [AfO], 86, §57 line 10) and Greek Ταρτησσος (tarthssos; HALOT 1797 s.v. C). Most English versions render תַּרְשִׁישׁ as “Tarshish” (KJV, NKJV, ASV, NASB, RSV, NRSV, NIV, NEB, NJB, JPS, NJPS), but TEV, CEV render it more generally as “to Spain.” NLT emphasizes the rhetorical point: “in the opposite direction,” though “Tarshish” is mentioned later in the verse.

³ tn Heb “Jonah arose to flee to Tarshish away from the Lord.”

⁴ tn Heb “away from the presence of the Lord.” The term מִלִּפְנֵי (millifne, “away from the presence of”) is composed of the preposition לְפָנָי (lÿfanay, “in front of, before the presence of”) and מִן (min, “away from”). The term מִלִּפְנֵי is used with בָּרַח (barakh, “to flee”) only here in biblical Hebrew so it is difficult to determine its exact meaning (HALOT 942 s.v. פָּנֶה 4.h.ii; see E. Jenni, “‘Fliehen’ im akkadischen und im hebräischen Sprachgebrauch,” Or 47 [1978]: 357). The most likely options are: (1) Jonah simply fled from the Lord’s presence manifested in the temple (for mention of the temple elsewhere in Jonah, see 2:5,8). This is reflected in Jerome’s rendering fugeret in Tharsis a facie Domini (“he fled to Tarshish away from the face/presence of the Lord”). The term מִלִּפְנֵי is used in this sense with יָצָא (yatsa’, “to go out”) to depict someone or something physically leaving the manifested presence of the Lord (Lev 9:24; Num 17:11, 24; cf. Gen 4:16). This is reflected in several English versions: “from the presence of the Lord” (KJV, NKJV, RSV, NRSV, ASV, NASB) and “out of the reach of the Lord” (REB). (2) Jonah was fleeing to a distant place outside the land of Israel (D. Stuart, Hosea-Jonah [WBC], 450). The term לְפָנָי is used in various constructions with מִן to describe locations outside the land of Israel where Yahweh was not worshiped (1 Sam 26:19-20; 2 Kgs 13:23; 17:20, 23; Jer 23:39). This would be the equivalent of a self-imposed exile. (3) The term מִלִּפְנֵי can mean “out of sight” (Gen 23:4,8), so perhaps Jonah was trying to escape from the Lord’s active awareness – out of the Lord’s sight. The idea would either be an anthropomorphism (standing for a distance out of the sight of God) or it would reflect an inadequate theology of the limited omniscience and presence of God. This is reflected in some English versions: “ran away from the Lord” (NIV), “running away from Yahweh” (NJB), “to get away from the Lord” (NLT), “to escape from the Lord” (NEB) and “to escape” (CEV). (4) The term לְפָנָי can mean “in front of someone in power” (Gen 43:33; HALOT 942 s.v. c.i) and “at the disposal of” a king (Gen 13:9; 24:51; 34:10; 2 Chr 14:6; Jer 40:4; HALOT 942 s.v. 4.f). The expression would be a metonymy: Jonah was trying to escape from his commission (effect) ordered by God (cause). This is reflected in several English versions: “to flee from the Lord’s service” (JPS, NJPS). Jonah confesses in 4:2-3 that he fled to avoid carrying out his commission – lest God relent from judging Nineveh if its populace might repent. But it is also clear in chs. 1-2 that Jonah could not escape from the Lord himself.

sn Three times in chap. 1 (in vv. 3 and 10) Jonah’s voyage is described as an attempt to escape away from the Lord – from the Lord’s presence (and therefore his active awareness; compare v. 2). On one level, Jonah was attempting to avoid a disagreeable task, but the narrator’s description personalizes Jonah’s rejection of the task. Jonah’s issue is with the Lord himself, not just his commission. The narrator’s description is also highly ironic, as the rest of the book shows. Jonah tries to sail to Tarshish, in the opposite direction from Nineveh, as if by doing that he could escape from the Lord, when the Lord is the one who knows all about Nineveh’s wickedness and is involved in all that happens to Jonah throughout the book. Compare Jonah’s explanation when talking with the Lord (see 4:2).

⁵ tn Heb “he went down.” The verb יָרַד (yarad, “to go down”) can refer to a journey that is physically downhill. This suggests that Jonah had started out from Jerusalem, which is at a higher elevation. He probably received his commission in the temple (see 2:4, 7 for mention of the temple).

sn The verb יָרַד (yarad, “to go down”) is repeated four times in chs. 1-2 for rhetorical effect (1:3a, 3b, 5; 2:7). Jonah’s “downward” journey from Jerusalem down to Joppa (1:3a) down into the ship (1:3b) down into the cargo hold (1:5) and ultimately down into the bottom of the sea, pictured as down to the very gates of the netherworld (2:7), does not end until he turns back to God who brings him “up” from the brink of death (2:6-7).

⁶ sn Joppa was a small harbor town on the Palestinian coast known as Yepu in the Amarna Letters (14^th century b.c.) and Yapu in Neo-Assyrian inscriptions (9th-8th centuries b.c.). It was a port through which imported goods could flow into the Levant (Josh 19:46; 2 Chr 2:15 [16]; Ezra 3:7). It was never annexed by Israel until the Maccabean period (ca. 148 b.c.; 1 Macc 10:76). Jonah chose a port where the people he would meet and the ships he could take were not likely to be Israelite. Once in Joppa he was already partly “away from the Lord” as he conceived it.

⁷ tn Heb “going to” (so KJV, NAB, NASB, NRSV); NIV “bound for”; NLT “leaving for.”

⁸ tn See note on the phrase “to Tarshish” at the beginning of the verse.

⁹ tn Heb “its fare.” The 3rd person feminine singular suffix on the noun probably functions as a genitive of worth or value: “the fare due it.” However, it is translated here simply as “the fare” for the sake of readability. On the other hand “bought a ticket” (CEV, NLT) is somewhat overtranslated, since the expression “paid the fare” is still understandable to most English readers.

¹⁰ tn Heb “he went down into it.” The verb יָרַד (yarad, “to go down”) is repeated for rhetorical effect in v. 3a, 3b, 5. See note on the word “traveled” in v. 3a.

¹¹ tn “Them” refers to the other passengers and sailors in the ship.

¹² tn See note on the phrase “to Tarshish” at the beginning of the verse.

¹³ tn Heb “away from the presence of the Lord.” See note on the phrase “from the commission of the Lord” in v. 3a.

NET Notes: Jon 1:4

¹ tn The disjunctive construction of vav + nonverb followed by a nonpreterite marks a strong contrast in the narrative action (וַיהוָה הֵטִיל, vayhvah hetil; “But the Lord hurled…”).

² tn The Hiphil of טוּל (tul, “to hurl”) is used here and several times in this episode for rhetorical emphasis (see vv. 5 and 15).

³ tn Heb “great.” Typically English versions vary the adjective here and before “tempest” to avoid redundancy: e.g., KJV, ASV, NRSV “great...mighty”; NAB “violent…furious”; NIV “great…violent”; NLT “powerful…violent.”

⁴ tn Heb “great.”

⁵ tn The nonconsecutive construction of vav + nonverb followed by nonpreterite is used to emphasize this result clause (וְהָאֳנִיָּה חִשְּׁבָה לְהִשָׁבֵר, vÿha’oniyyah khishvah lÿhishaver; “that the ship threatened to break up”).

⁶ tn Heb “the ship seriously considered breaking apart.” The use of חָשַׁב (khashav, “think”) in the Piel (“to think about; to seriously consider”) personifies the ship to emphasize the ferocity of the storm. The lexicons render the clause idiomatically: “the ship was about to be broken up” (BDB 363 s.v. חָשַׁב 2; HALOT 360 s.v. חשׁב).

NET Notes: Jon 1:5

¹ tn Heb “they cried out, each one.” The shift from the plural verb וַיִּזְעֲקוּ (vayyiz’aqu, “they cried out to”) to the singular subject אִישׁ (’ish, “each one”) is a rhetorical device used to emphasize that each one of the sailors individually cried out. In contrast, Jonah slept.

² tn Or “gods” (CEV, NLT). The plural noun אֱלֹהִים (’elohim) might be functioning either as a plural of number (“gods”) or a plural of majesty (“god”) – the form would allow for either. As members of a polytheistic culture, each sailor might appeal to several gods. However, individuals could also look to a particular god for help in trouble. Tg. Jonah 1:5 interpretively renders the line, “Each man prayed to his idols, but they saw that they were useless.”

³ tn Heb “hurled.” The Hiphil of טוּל (tul, “to hurl”) is again used, repeated from v. 4.

⁴ tn The plural word rendered “cargo” (כֵּלִים, kelim) is variously translated “articles, vessels, objects, baggage, instruments” (see 1 Sam 17:22; 1 Kgs 10:21; 1 Chr 15:16; Isa 18:2; Jer 22:7). As a general term, it fits here to describe the sailors throwing overboard whatever they could. The English word “cargo” should be taken generally to include the ship’s payload and whatever else could be dispensed with.

⁵ tn Heb “into the sea.”

⁶ tn Heb “to lighten it from them.”

⁷ tn Heb “but Jonah.” The disjunctive construction of vav + nonverb followed by nonpreterite (וְיוֹנָה יָרַד, vÿyonah yarad; “but Jonah had gone down…”) introduces a parenthetical description of Jonah’s earlier actions before the onset of the storm.

⁸ tn Following a vav-disjunctive introducing parenthetical material, the suffixed-conjugation verb יָרַד (yarad) functions as a past perfect here: “he had gone down” (see IBHS 490-91 §30.5.2). This describes Jonah’s previous actions before the onset of the storm.

⁹ tn Or “stern.” There is some question whether the term יַרְכָה (yarkhah) refers to the ship’s hold below deck (R. S. Hess, NIDOTTE 3:282) or to the stern in the back of the ship (HALOT 439 s.v. *יְרֵכָה 2.b). This is the only use of this term in reference to a ship in biblical Hebrew. When used elsewhere, this term has a two-fold range of meanings: (1) “rear,” such as rear of a building (Exod 26:22, 27; 36:27, 32; Ezek 46:19), back room of a house (1 Kgs 6:16; Ps 128:3; Amos 6:10), flank of a person’s body (figurative for rear border; Gen 49:13); and (2) “far part” that is remote, such as the back of a cave (1 Sam 24:4), the bottom of a cistern (Isa 14:15), the lower recesses of Sheol (Ezek 32:23), the remotest part of a mountain range (Judg 19:1, 18; 2 Kgs 19:23; Isa 37:24), the highest summit of a mountain (Ps 48:3), and the north – viewed as the remotest part of the earth (Isa 14:13; Ezek 38:6, 15; 39:2). So the term could refer to the “back” (stern) or “remote part” (lower cargo hold) of the ship. The related Akkadian expression arkat eleppi, “stern of a ship” (HALOT 439 s.v. 2.b) seems to suggest that יַרְכָה means “stern” (HALOT 439 s.v. 2.b). However, the preceding יָרַד אֶל (yarad ’el, “he went down into”) suggests a location below deck. Also the genitive noun סְפִינָה (sÿfinah) refers to a “ship” with a deck (BDB 706 s.v. סְפִינָה; HALOT 764 s.v. סְפִינָה; R. S. Hess, NIDOTTE 3:282).

¹⁰ tn Or “of the ship.” The noun סְפִינָה (sÿfinah) refers to a “ship” with a deck (HALOT 764 s.v. סְפִינָה). The term is a hapax legomenon in Hebrew and is probably an Aramaic loanword. The term is used frequently in the related Semitic languages to refer to ships with multiple decks. Here the term probably functions as a synecdoche of whole for the part, referring to the “lower deck” rather than to the ship as a whole (R. S. Hess, NIDOTTE 3:282). An outdated approach related the noun to the verb סָפַן (safan, “to cover”) and suggested that סְפִינָה describes a ship covered with sheathing (BDB 706 s.v. סְפִינָה).

¹¹ tn The a-class theme vowel of וַיֵּרָדַם (vayyeradam) indicates that this is a stative verb, describing the resultant condition of falling asleep: “was sound asleep.”

Geneva Bible: Jon 1:1

Now the word of the LORD came ^{( a )} unto Jonah the son of Amittai, saying,

The Argument - When Jonah had long prophesied in Israel and had little profited, God gave him specific charge to go and denounce his judgments against Nineveh, the chief city of the Assyrians, because he had appointed that those who were of the heathen, should convert by the mighty power of his word. And this was so that within three day's preaching, Israel might see how horribly they had provoked God's wrath, who for the space of so many years, had not converted to the Lord, for so many prophets and such diligent preaching. He prophesied under Jonah, and Jeroboam; (2Ki 14:25).

^{( a )} After he had preached a long time in Israel: and so Ezekiel, after he had prophesied in Judah for a time, had visions in Babylon; (Eze 1:1).

Geneva Bible: Jon 1:2

Arise, go to ^{( b )} Nineveh, that ^{( c )} great city, and cry against it; for their wickedness is come up before me.

^{( b )} For seeing the great obstipation of the Israelites, he sent his Prophet to the Gentiles, that they might provoke them to repentance, or at least make them inexcusable: for Nineveh was the chief city of the Assyrians.

^{( c )} For as authors write, it contained in circuit about forty-eight miles, and had 1500 towers, and at this time there were 120,000 children in it; (Jon 4:11).

Geneva Bible: Jon 1:3

But Jonah rose up to ^{( d )} flee unto Tarshish from the presence of the LORD, and went down to ^{( e )} Joppa; and he found a ship going to Tarshish: so he paid the fare thereof, and went down into it, to go with them unto Tarshish from the ^{( f )} presence of the LORD.

^{( d )} By which he declares his weakness, that would not promptly follow the Lord's calling, but gave place to his own reason, which persuaded him that he would not profit these people at all, seeing he had done such little good among his own people; (Jon 4:2).

^{( e )} Which was the haven, and port to take shipping there, also called Joppa.

^{( f )} From that vocation to which God had called him, and in which he would have assisted him.

Geneva Bible: Jon 1:5

Then the mariners were afraid, and cried every man unto his god, and cast forth the wares that [were] in the ship into the sea, to lighten [it] of them. But Jonah was gone down ^{( g )} into the sides of the ship; and he lay, and was fast asleep.

^{( g )} As one that would have cast off this care and concern by seeking rest and quietness.

Commentary -- Verse Range Notes

TSK Synopsis: Jon 1:1-17

1 Jonah, sent to Nineveh, flees to Tarshish.

4 He is bewrayed by a tempest;

11 thrown into the sea;

17 and swallowed by a fish.

Maclaren: Jon 1:1-17

Guilty Silence And Its Reward

Now the word of the Lord came unto Jonah the son of Amittai, saying, 2. Arise, go to Nineveh, that great city, and cry against it; for their wickedness is come up before Me. 3. But Jonah rose up to flee unto Tarshish from the presence of the Lord, and went down to Joppa; and he found a ship going to Tarshish: so he paid the fare thereof, and went down into it, to go with them unto Tarshish from the presence of the Lord. 4. But the Lord sent out a great wind into the sea, and there was a mighty tempest in the sea, so that the ship was like to be broken. 5. Then the mariners were afraid, and cried every man unto his god, and cast forth the wares that were in the ship into the sea, to lighten it of them. But Jonah was gone down into the sides of the ship; and he lay, and was fast asleep. 6. So the shipmaster came to him. and said unto him, What meanest thou, O sleeper? arise, call upon thy God, if so be that God will think upon us, that we perish not. 7. And they said every one to his fellow, Come, and let us cast lots, that we may know for whose cause this evil is upon us. So they cast lots, and the lot fell upon Jonah. 8. Then said they unto him, Tell us, we pray thee, for whose cause this evil is upon us; What is thine occupation? and whence comest thou what is thy country? and of what people art thou? 9. And he said unto them, I am an Hebrew; and I fear the Lord, the God of heaven, which hath made the sea and the dry land. 10. Then were the men exceedingly afraid, and said unto him, Why hast thou done this? For the men knew that he fled from the presence of the Lord, because he had told them. 11. Then said they unto him, What shall we do unto thee, that the sea may be calm unto us? for the sea wrought, and was tempestuous. 12. And he said unto them, Take me up, and cast me forth into the sea; so shall the sea be calm unto you: for I know that for my sake this great tempest is upon you. 13. Nevertheless the men rowed hard to bring it to the land; but they could not: for the sea wrought, and was tempestuous against them. 14. Wherefore they cried unto the Lord, and said, We beseech thee, O Lord, we beseech thee, let us not perish for this man's life, and lay not upon us innocent blood: for Thou, O Lord, hast done as it pleased Thee. 15. So they took up Jonah, and cast him forth into the sea; and the sea ceased from her raging. 16. Then the men feared the Lord exceedingly, and offered a sacrifice unto the Lord, and made vows. 17. Now the Lord had prepared a great fish to swallow up Jonah. And Jonah was in the belly of the fish three days and three nights.'--Jonah 1:1-17.

JONAH was apparently an older contemporary of Hosea and Amos. The Assyrian power was looming threateningly on the northern horizon, and a flash or two had already broken from that cloud. No doubt terror had wrought hate and intenser narrowness. To correct these by teaching, by an instance drawn from Assyria itself, God's care for the Gentiles and their susceptibility to His voice, was the purpose of Jonah's mission. He is a prophet of Israel, because the lesson of his history was for them, though his message was for Nineveh. He first taught by example the truth which Jesus proclaimed in the synagogue of Nazareth, and Peter learned on the housetop at Joppa, and Paul took as his guiding star. A truth so unwelcome and remote from popular belief needed emphasis when first proclaimed; and this singular story, as it were, underlines it for the generation which heard it first. Its place would rather have been among the narratives than the prophets, except for this aspect of it. So regarded, Jonah becomes a kind of representative of Israel; and his history sets forth large lessons as to its function among the nations, its unwillingness to discharge it, the consequences of disobedience, and the means of return to a better mind.

Note then, first, the Prophet's unwelcome charge. There seems no sufficient reason for doubting the historical reality of Jonah's mission to Nineveh; for we know that intercourse was not infrequent, and the silence of other records is, in their fragmentary condition, nothing wonderful. But the fact that a prophet of Israel was sent to a heathen city, and that not to denounce destruction except as a means of winning to repentance, declared emphatically God's care for the world, and rebuked the exclusiveness which claimed Him for Israel alone. The same spirit haunts the Christian Church, and we have all need to ponder the opposite truth, till our sympathies are widened to the width of God's universal love, and we discern that we are bound to care for all men, since He does so.

Jonah sullenly resolved not to obey God's voice. What a glimpse into the prophetic office that gives us! The divine Spirit could be resisted, and the Prophet was no mere machine, but a living man who had to consent with his devoted will to bear the burden of the Lord. One refused, and his refusal teaches us how superb and self-sacrificing was the faithfulness of the rest. So we have each to do in regard to God's message intrusted to us. We must bow our wills, and sink our prejudices, and sacrifice our tastes, and say, Here am I; send me.'

Jonah represents the national feelings which he shared. Why did he refuse to go to Nineveh? Not because he was afraid of his life, or thought the task hopeless. He refused because he feared success. God's goodness was being stretched rather too far, if it was going to take in Nineveh. Jonah did not want it to escape. If he had been sent to destroy it, he would probably have gone gladly. He grudged that heathen should share Israel's privileges, and probably thought that gain to Nineveh would be loss to Israel. It was exactly the spirit of the prodigal's elder brother. There was also working in him the concern for his own reputation, which would be damaged if the threats he uttered turned out to be thunder without lightning, by reason of the repentance of Nineveh.

Israel was set among the nations, not as a dark lantern, but as the great lampstand in the Temple court proclaimed, to ray out light to all the world. Jonah's mission was but a concrete instance of Israel's charge. The nation was as reluctant to fulfil the reason of its existence as the Prophet was. Both begrudged sharing privileges with heathen dogs, both thought God's care wasted, and neither had such feelings towards the rest of the world as to be willing to be messengers of forgiveness to them. All sorts of religious exclusiveness, contemptuous estimates of other nations, and that bastard patriotism which would keep national blessings for our own country alone, are condemned by this story. In it dawns the first faint light of that sun which shone at its full when Jesus healed the Canaanite's daughter, or when He said, Other sheep I have, which are not of this fold.'

Note, next, the fatal consequences of refusal to obey the God-given charge. We need not suppose that Jonah thought that he could actually get away from God's presence. Possibly he believed in a special presence of God in the land of Israel, or, more probably, the phrase means to escape from service. At any rate, he determined to do his flight thoroughly. Tarshish was, to a Hebrew, at the other end of the world from Nineveh. The Jews were no sailors, and the choice of the sea as means of escape indicates the obstinacy of determination in Jonah.

The storm is described with a profusion of unusual words, all apparently technical terms, picked up on board, just as Luke, in the only other account of a storm in Scripture, has done. What a difference between the two voyages I In the one, the unfaithful prophet is the cause of disaster, and the only sluggard in the ship. In the other, the Apostle, who has hazarded his life to proclaim his Lord, is the source of hope, courage, vigour, and safety. Such are the consequences of silence and of brave speech for God. No wonder that the fugitive Prophet slunk down into some dark corner, and sat bitterly brooding there, self-accused and condemned, till weariness and the relief of the tension of his journey lulled him to sleep. It was a stupid and heavy sleep. Alas for those whose only refuge from conscience is oblivion!

Over against this picture of the insensible Prophet, all unaware of the storm (which may suggest the parallel insensibility of Israel to the impending divine judgments), is set the behaviour of the heathen sailors, or salts,' as the story calls them. Their conduct is part of the lesson of the book; for, heathen as they are, they have yet a sense of dependence, and they pray; they are full of courage, battling with the storm, jettisoning the cargo, and doing everything possible to save the ship. Their treatment of Jonah is generous and chivalrous. Even when they hear his crime, and know that the storm is howling like a wild beast for him, they are unwilling to throw him overboard without one more effort; and when at last they do it, their prayer is for forgiveness, inasmuch as they are but carrying out the will of Jehovah. They are so much touched by the whole incident that they offer sacrifices to the God of the Hebrews, and are, in some sense, and possibly but for a time, worshippers of Him.

All this holds the mirror up to Israel, by showing how much of human kindness and generosity, and how much of susceptibility for the truth which Israel had to declare, lay in rude hearts beyond its pale. This crew of heathen of various nationalities and religions were yet men who could be kind to a renegade Prophet, peril their lives to save his, and worship Jehovah. I have not found so great faith, no, not in Israel,' is the same lesson in another form. We may find abundant opportunities for learning it; for the characters of godless men, and of some among the heathen, may well shame many a Christian.

Jonah's conduct in the storm is no less noble than his former conduct had been base. The burst of the tempest blew away all the fog from his mind, and he saw the stars again. His confession of faith; his calm conviction that he was the cause of the storm; his quiet, unhesitating command to throw him into the wild chaos foaming about the ship; his willing acceptance of death as the wages of his sin, all tell how true a saint he was in the depth of his soul. Sorrow and chastisement turn up the subsoil. If a man has any good in him, it generally comes to the top when he is afflicted and looks death in the face. If there is nothing but gravel beneath, it too will be brought up by the plough. There may be much selfish unfaithfulness overlying a real devoted heart.

Jonah represented Israel here too, both in that the consequence of the national unfaithfulness and greedy, exclusive grasp of their privileges would lead to their being cast into the roaring waves of the sea of nations, amid the tumult of the peoples, and in that, for them as for him, the calamity would bring about a better mind, the confession of their faith, and acknowledgment of their sin. The history of Israel was typified in this history, and the lessons it teaches are lessons for all churches, and for all God's children for all time. If we shirk our duty of witnessing for Him, or any other of His plain commands, unfaithfulness will be our ruin. The storm is sure to break where His Jonahs try to hide, and their only hope lies in bowing to the chastisement and consenting to be punished, and avowing whose they are and whom they serve. If we own Him while the storm whistles round us, the worst of it is past, and though we have to struggle amid its waves, He will take care of us, and anything is possible rather than that we should be lost in them.

The miracle of rescue is the last point. Jonah's repentance saved his life. Tossed overboard impenitent he would have been drowned. So Israel was taught that the break-up of their national life would not be their destruction if they turned to the Lord in their calamity. The wider lesson of the means of making chastisement into blessing, and securing a way of escape--namely, by owning the justice of the stroke, and returning to duty--is meant for us all. He who sends the storm watches its effect on us, and will not let His repentant servants be utterly overwhelmed. That is a better use to make of the story than to discuss whether any kind of known Mediterranean fish could swallow a man. If we believe in miracles, the question need not trouble us. And miracle there must be, not only in the coincidence of the fish and the Prophet being in the same bit of sea at the same moment, but in his living for so long in his strange ark of safety.'

The ever-present providence of God, the possible safety of the nation, even when in captivity, the preservation of every servant of God who turns to the Lord in his chastisement, the exhibition of penitence as the way of deliverance, are the purposes for which the miracle was wrought and told. Flippant sarcasms are cheap. A devout insight yields a worthy meaning. Jesus Christ employed this incident as a symbol of His Death and Resurrection. That use of it seems hard to reconcile with any view but that the story is true. But it does not seem necessary to suppose that our Lord regarded it as an intended type, or to seek to find in Jonah's history further typical prophecy of Him.

The salient point of comparison is simply the three days' entombment; and it is rather an illustrative analogy than an intentional prophecy. The subsequent action of the Prophet in Nineveh, and the effect of it, were true types of the preaching of the Gospel by the risen Lord, through His servants, to the Gentiles, and of their hearing the Word. But it requires considerable violence in manipulation to force the bestowing of Jonah, for safety and escape from death, in the fish's maw, into a proper prophecy of the transcendent fact of the Resurrection.

MHCC: Jon 1:1-3

It is sad to think how much sin is committed in great cities. Their wickedness, as that of Nineveh, is a bold and open affront to God. Jonah must go at once to Nineveh, and there, on the spot, cry against the wickedness of it. Jonah would not go. Probably there are few among us who would not have tried to decline such a mission. Providence seemed to give him an opportunity to escape; we may be out of the way of duty, and yet may meet with a favourable gale. The ready way is not always the right way. See what the best of men are, when God leaves them to themselves; and what need we have, when the word of the Lord comes to us, to have the Spirit of the Lord to bring every thought within us into obedience.

MHCC: Jon 1:4-7

God sent a pursuer after Jonah, even a mighty tempest. Sin brings storms and tempests into the soul, into the family, into churches and nations; it is a disquieting, disturbing thing. Having called upon their gods for help, the sailors did what they could to help themselves. Oh that men would be thus wise for their souls, and would be willing to part with that wealth, pleasure, and honour, which they cannot keep without making shipwreck of faith and a good conscience, and ruining their souls for ever! Jonah was fast asleep. Sin is stupifying, and we are to take heed lest at any time our hearts are hardened by the deceitfulness of it. What do men mean by sleeping on in sin, when the word of God and the convictions of their own consciences, warn them to arise and call on the Lord, if they would escape everlasting misery? Should not we warn each other to awake, to arise, to call upon our God, if so be he will deliver us? The sailors concluded the storm was a messenger of Divine justice sent to some one in that ship. Whatever evil is upon us at any time, there is a cause for it; and each must pray, Lord, show me wherefore thou contendest with me. The lot fell upon Jonah. God has many ways of bringing to light hidden sins and sinners, and making manifest that folly which was thought to be hid from the eyes of all living.

Matthew Henry: Jon 1:1-3

Observe, 1. The honour God put upon Jonah, in giving him a commission to go and prophesy against Nineveh. Jonah signifies a dove, a proper name for all God's prophets, all his people, who ought to be harmless as doves, and to mourn as doves for the sins and calamities of the land. His father's name was Amittai - My truth; for God's prophets should be sons of truth. To him the word of the Lord came - to him it was (so the word signifies), for God's word is a real thing; men's words are but wind, but God's words are substance. He has been before acquainted with the word of the Lord, and knew his voice from that of a stranger; the orders now given him were, Arise, go to Nineveh, that great city, Jon 1:2. Nineveh was at this time the metropolis of the Assyrian monarchy, an eminent city (Gen 10:11), a great city, that great city, forty-eight miles in compass (some make it much more), great in the number of the inhabitants, as appears by the multitude of infants in it (Jon 4:11), great in wealth (there was no end of its store, Nah 2:9), great in power and dominion; it was the city that for some time ruled over the kings of the earth. But great cities, as well as great men, are under God's government and judgment. Nineveh was a great city, and yet a heathen city, without the knowledge and worship of the true God. How many great cities and great nations are there that sit in darkness and in the valley of the shadow of death! This great city was a wicked city: Their wickedness has come up before me (their malice, so some read it); their wickedness was presumptuous, and they sinned with a high hand. It is sad to think what a great deal of sin is committed in great cities, where there are many sinners, who are not only all sinners, but making one another sin. Their wickedness has come up, that is, it has come to a high degree, to the highest pitch; the measure of it is full to the brim; their wickedness has come up, as that of Sodom, Gen 18:20, Gen 18:21. It has come up before me - to my face (so the word is); it is a bold and open affront to God; it is sinning against him, in his sight; therefore Jonah must cry against it; he must witness against their great wickedness, and must warn them of the destruction that was coming upon them for it. God is coming forth against it, and he sends Jonah before, to proclaim war, and to sound an alarm. Cry aloud, spare not. He must not whisper his message in a corner, but publish it in the streets of Nineveh; he that hath ears let him hear what God has to say by his prophet against that wicked city. When the cry of sin comes up to God the cry of vengeance comes out against the sinner. He must go to Nineveh, and cry there upon the spot against the wickedness of it. Other prophets were ordered to send messages to the neighbouring nations, and the prophecy of Nahum is particularly the burden of Nineveh; but Jonah must go and carry the message himself: " Arise quickly; apply thyself to the business with speed and courage, and the resolution that becomes a prophet; arise, and go to Nineveh. "Those that go on God's errands must rise and go, must stir themselves to the work cut out for them. The prophets were sent first to the lost sheep of the house of Israel, yet not to them only; they had the children's bread, but Nineveh eats of the crumbs. 2. The dishonour Jonah did to God in refusing to obey his orders, and to go on the errand on which he was sent (Jon 1:3): But Jonah, instead of rising to go to Nineveh, rose up to flee to Tarshish, to the sea, not bound for any port, but desirous to get away from the presence of the Lord; and, if he might but do that, he card not whither he went, not as if he thought he could go any where from under the eye of God's inspection, but from his special presence, from the spirit of prophecy, which, when it put him upon this work, he thought himself haunted with, and coveted to get out of the hearing of. Some think Jonah went upon the opinion of some of the Jews that the spirit of prophecy was confined to the land of Israel (which in Ezekiel and Daniel was effectually proved to be a mistake), and therefore he hoped he should get clear of it if he could but get out of the borders of that land. (1.) Jonah would not go to Nineveh to cry against it either because it was a long and dangerous journey thither, and in a road he knew not, or because he was afraid it would be as much as his life was worth to deliver such an ungrateful message to that great and potent city. He consulted with flesh and blood, and declined the embassy because he could not go with safety, or because he was jealous for the prerogatives of his country, and not willing that any other nation should share in the honour of divine revelation; he feared it would be the beginning of the removal of the kingdom of God from the Jews to another nation, that would bring forth more of the fruits of it. He owns himself (Jon 4:2) that the reason of his aversion to this journey was because he foresaw that the Ninevites would repent, and God would forgive them and take them into favour, which would be a slur upon the people of Israel, who had been so long a peculiar people to God. (2.) He therefore went to Tarshish, to Tarsus in Cilicia (so some), probably because he had friends and relations there, with whom he hoped for some time to sojourn. He went to Joppa, a famous seaport in the land of Israel, in quest of a ship bound for Tarshish, and there he found one. Providence seemed to favour his design, and give him an opportunity to escape. We may be out of the way of duty and yet may meet with a favourable gale. The ready way is not always the right way. He found the ship just ready to weigh anchor perhaps, and to set sail for Tarshish, and so he lost no time. Or, perhaps, he went to Tarshish because he found the ship going thither; otherwise all places were alike to him. He did not think himself out of his way, the way he would go, provided he was not in his way, the way he should go. So he paid the fare thereof; for he did not regard the charge, so he could but gain his point, and get to a distance from the presence of the Lord. He went with them, with the mariners, with the passengers, with the merchants, whoever they were that were going to Tarshish. Jonah, forgetting his dignity as well as his duty, herded with them, and went down into the ship to go with them to Tarshish. See what the best of men are when God leaves them to themselves, and what need we have, when the word of the Lord comes to us, to have the Spirit of the Lord come along with the word, to bring every thought within us into obedience to it. The prophet Isaiah owns that therefore he was not rebellious, neither turned away back, because God not only spoke to him, but opened his ear, Isa 50:5. Let us learn hence to cease from man, and not to be too confident either of ourselves or others in a time of trial; but let him that thinks he stands take heed lest he fall.

Matthew Henry: Jon 1:4-10

When Jonah was set on ship-board, and under sail for Tarshish, he thought himself safe enough; but here we find him pursued and overtaken, discovered and convicted as a deserter from God, as one that had run his colours.

I. God sends a pursuer after him, a mighty tempest in the sea, Jon 1:4. God has the winds in his treasure (Psa 135:7), and out of these treasures God sent forth, he cast forth (so the word is), with force and violence, a great wind into the sea; even stormy winds fulfil his word, and are often the messengers of his wrath; he gathers the winds in his fist (Pro 30:4), where he holds them, and whence he squeezes them when he pleases; for though, as to us, the wind blows where it listeth, yet not as to God, but where he directs. The effect of this wind as a mighty tempest; for when the winds rise the waves rise. Note, Sin brings storms and tempests into the soul, into the family, into churches and nations; it is a disquieting disturbing thing. The tempest prevailed to such a degree that the ship was likely to be broken; the mariners expected no other; that ship (so some read it), that and no other. Other ships were upon the same sea at the same time, yet, it should seem, that ship in which Jonah was was tossed more than any other and was more in danger. This wind was sent after Jonah, to fetch him back again to God and to his duty; and it is a great mercy to be reclaimed and called home when we go astray, though it be by a tempest.

II. The ship's crew were alarmed by this mighty tempest, but Jonah only, the person concerned, was unconcerned, Jon 1:5. The mariners were affected with their danger, though it was not with them that God has this controversy. 1. They were afraid; though, their business leading them to be very much conversant with dangers of this kind, they used to make light of them, yet now the oldest and stoutest of them began to tremble, being apprehensive that there was something more than ordinary in this tempest, so suddenly did it rise, so strongly did it rage. Note, God can strike a terror upon the most daring, and make even great men and chief captains call for shelter from rocks and mountains. 2. They cried every man unto his god; this was the effect of their fear. Many will not be brought to prayer till they are frightened to it; he that would learn to pray, let him go to sea. Lord, in trouble they have visited thee. Every man of them prayed; they were not some praying and others reviling, but every man engaged; as the danger was general, so was the address to heaven; there was not one praying for them all, but every one for himself. They cried every man to his god, the god of his country or city, or his own tutelar deity; it is a testimony against atheism that every man had a god, and had the belief of a God; but it is an instance of the folly of paganism that they had gods many, every man the god he had a fancy for, whereas there can be but one God, there needs to be no more. But, though they had lost that dictate of the light of nature that there is but one God, they still were governed by that direction of the law of nature that God is to be prayed to ( Should not a people seek under their God? Isa 8:19), and that he is especially to be prayed to when we are in distress and danger. Call upon me in the time of trouble. Is any afflicted? Is any frightened? Let him pray. 3. Their prayers for deliverance were seconded with endeavours, and, having called upon their gods to help them, they did what they could to help themselves; for that is the rule, Help thyself and God will help thee. They cast forth the wares that were in the ship into the sea, to lighten it of them, as Paul's mariners in a like case cast forth even the tackling of the ship, and the wheat, Act 27:18, Act 27:19, Act 27:38. They were making a trading voyage, as it should seem, and were laden with many goods and much merchandise, by which they hoped to get gain; but now they are content to suffer loss by throwing them overboard. to save their lives. See how powerful the natural love of life is. Skin for skin, and all that a man has, will he give for it. And shall we not put a like value upon the spiritual life, the life of the soul, reckoning that the gain of all the world cannot countervail the loss of the soul? See the vanity of worldly wealth, and the uncertainty of its continuance with us. Riches make themselves wings and fly away; nay, and the case may be such that we may be under a necessity of making wings for them, and driving them away, as here, when they could not be kept for the owners thereof but to their hurt, so that they themselves are glad to be rid of them, and sink that which otherwise would sink them, though they have no prospect of ever recovering it. Oh that men would be thus wise for their souls, and would be willing to part with that wealth, pleasure, and honour which they cannot keep without making shipwreck of faith and a good conscience and ruining their souls for ever! Those that thus quit their temporal interests for the securing of their spiritual welfare will be unspeakable gainers at last; for what they lose upon those terms they shall find again to life eternal. But where is Jonah all this while? One would have expected gone down into his cabin, nay, into the hold, between the sides of the ship, and there he lies, and is fast asleep; neither the noise without, for the sense of guilt within, awoke him. Perhaps for some time before he had avoiding sleeping, for fear of God's speaking to him again in a dream; and now that he imagined himself out of the reach of that danger, he slept so much the more soundly. Note, Sin is of a stupifying nature, and we are concerned to take heed lest at any time our hearts be hardened by the deceitfulness of it. It is the policy of Satan, when by his temptations he has drawn men from God and their duty, to rock them asleep in carnal security, that they may not be sensible of their misery and danger. It concerns us all to watch therefore.

III. The master of the ship called Jonah up to his prayers, Jon 1:6. The ship-master came to him, and bade him for shame get up, both to pray for life and to prepare for death; he gave him, 1. A just and necessary chiding: What meanest thou, O sleeper? Here we commend the ship-master, who gave him this reproof; for, though he was a stranger to him, he was, for the present, as one of his family; and whoever has a precious soul we must help, as we can, to save it from death. We pity Jonah, who needed this reproof; as a prophet of the Lord, if he had been in his place, he might have been reproving the king of Nineveh, but, being out of the way of his duty, he does himself lie open to the reproofs of a sorry ship-master. See how men by their sin and folly diminish themselves and make themselves mean. Yet we must admire God's goodness in sending him this seasonable reproof, for it was the first step towards his recovery, as the crowing of the cock was to Peter. Note, Those that sleep in a storm may well be asked what they mean. 2. A pertinent word of advice: " Arise, call upon thy God; we are here crying every man to his god, why dost not thou get up and cry to thine? Art not thou equally concerned with the rest both in the danger dreaded and in the deliverance desired?"Note, The devotions of others should quicken ours; and those who hope to share in a common mercy ought in all reason to contribute their quota towards the prayers and supplications that are made for it. In times of public distress, if we have any interest at the throne of grace, we ought to improve it for the public good. And the servants of God themselves have sometimes need to be called and stirred up to this part of their duty. 3. A good reason for this advice: If so be that God will think upon us, that we perish not. It should seem, the many gods they called upon were considered by them only as mediators between them and the supreme God, and intercessors for them with him; for the ship-master speaks of one God still, from whom he expected relief. To engage prayer, he suggested that the danger was very great and imminent: "We are all likely to perish; there is but a step between us and death, and that just ready to be stepped."Yet he suggested that there was some hope remaining that their destruction might be prevented and they might not perish. While there is still life there is hope, and while there is hope there is room for prayer. He suggested also that it was God only that could effect their deliverance, and it must come from his power and his pity. "If he think upon us, and act for us, we may yet be saved."And therefore to him we must look, and in him we must put our trust, when the danger is ever so imminent.

IV. Jonah is found out to be the cause of the storm.

1. The mariners observed so much peculiar and uncommon either in the storm itself or in their own distress by it that they concluded it was a messenger of divine justice sent to arrest some one of those that were in that ship, as having been guilty of some enormous crime, judging as the barbarous people (Act 28:4), " no doubt one of us is a murderer, or guilty of sacrilege, or perjury, or the like, who is thus pursued by the vengeance of the sea, and it is for his sake that we all suffer."Even the light of nature teaches that in extraordinary judgments the wrath of God is revealed from heaven against some extraordinary sins and sinners. Whatever evil is upon us at any time we must conclude there is a cause for it; there is evil done by us, or else this evil would not be upon us; there is a ground for God's controversy.

2. They determined to refer it to the lot which of them was the criminal that had occasioned this storm: Let us cast lots, that we may know for whose cause the evil is upon us. None of them suspected himself, or said, Is it I, Lord; is it I? But they suspected one another, and would find out the man. Note, It is a desirable thing, when any evil is upon us, to know for what cause it is upon us, that what is amiss may be amended, and, the grievance being redressed, the grief may be removed. In order to this we must look up to heaven, and pray, Lord, show me wherefore thou contendest with me; that which I see not teach thou me. These mariners desired to know the person that was the dead weight in their ship, the accursed thing, that that one man might die for the people and that the whole ship might not be lost; this was not only expedient, but highly just. In order to this they cast lots, by which they appealed to the judgment of God, to whom all hearts are open, and from whom no secret is hid, agreeing to acquiesce in his discovery and determination, and to take that for true which the lot spoke; for they knew by the light of nature, what the scripture tells us, that the lot is cast into the lap, but the whole disposal thereof is of the Lord. Even the heathen looked upon the casting of lots to be a sacred thing, to be done with seriousness and solemnity, and not to be made a sport of. It is a shame for Christians if they have not a like reverence for an appeal to Providence.

3. The lot fell upon Jonah, who could have saved them this trouble if he would but have told them what his own conscience told him, Thou are the man; but as is usual with criminals, he never confesses till he finds he cannot help it, till the lot falls upon him. We may suppose there were those in the ship who, upon other accounts, were greater sinners than Jonah, and yet he is the man that the tempest pursues and that the lot pitches upon; for it is his own child, his own servant, that the parent, that the master, corrects, if they do amiss; others that offend he leaves to the law. The storm is sent after Jonah, because God has work for him to do, and it is sent to fetch him back to it. Note, God has many ways of bringing to light concealed sins and sinners, and making manifest that folly which was thought to be hidden from the eyes of all living. God's right hand will find out all his servants that desert him, as well as all his enemies that have designs against him; yea, though they flee to the uttermost parts of the sea, or go down to the sides of the ship.

4. Jonah is hereupon brought under examination before the master and mariners. He was a stranger; none of them could say that they knew the prisoner, or had any thing to lay to his charge, and therefore they must extort a confession from him and judge him out of his own mouth; and for this there needed no rack, the shipwreck they were in danger of was sufficient to frighten him, so as to make him tell the truth. Though it was discovered by the lot that he was the person for whose sake they were thus damaged and exposed, yet they did not fly outrageously upon him, as one would fear they might have done, but calmly and mildly enquired into his case. There is a compassion due to offenders when they are discovered and convicted. They give him no hard words, but, " Tell us, we pray thee, what is the matter?"Two things they enquire of him: - (1.) Whether he would himself own that he was the person for whose sake the storm was sent, as the lot had intimated: " Tell us for whose cause this evil is upon us; is it indeed for thy cause, and, if so, for what cause? What is this offence for which thou art thus prosecuted?"Perhaps the gravity and decency of Jonah's aspect and behaviour made them suspect that the lot had missed its man, had missed its mark, and therefore they would not trust it, unless he would himself own his guilt; they therefore begged of him that he would satisfy them in this matter. Note, Those that would find out the cause of their troubles must not only begin, but pursue the enquiry, must descend to particulars and accomplish a diligent search. (2.) What his character was, both as to his calling and as to his country. [1.] They enquire concerning his calling: What is thy occupation? This was a proper question to be put to a vagrant. Perhaps they suspected his calling to be such as might bring this trouble upon them: "Art thou a diviner, a sorcerer, a student in the black art? Hast thou been conjuring for this wind? Or what business are thou now going on? It is like Balaam's, to curse any of God's people, and is this wind send to stop thee?"[2.] They enquire concerning his country. One asked, Whence comest thou? Another, not having patience to stay for an answer to that, asked, What is thy country? A third to the same purport, " Of what people art thou? Art thou of the Chaldeans,"that were noted for divination, "or of the Arabians,"that were noted for stealing? They wished to know of what country he was, that, knowing who was the god of his country, they might guess whether he was one that could do them any kindness in this storm.

5. In answer to these interrogatories Jonah makes a full discovery. (1.) Did they enquire concerning his country? He tells them he is a Hebrew (Jon 1:9), not only of the nation of Israel, but of their religion, which they received from their fathers. He is a Hebrew, and therefore is the more ashamed to own that he is a criminal; for the sins of Hebrews, that make such a profession of religion and enjoy such privileges, are greater than the sins of others, and more exceedingly sinful. (2.) Did they enquire concerning his calling - What is thy occupation? In answer to that he gives an account of his religion, for that was his calling, that was his occupation, that was it that he made a business of: " I fear the Lord Jehovah; that is the God I worship, the God I pray to, even the God of heaven, the sovereign Lord of all, that has made the sea and the dry land and has command of both."Not the god of one particular country, which they enquired after, and such as the gods were that they had been every man calling upon, but the God of the whole earth, who, having made both the sea and the dry land, makes what work he pleases in both and makes what use he pleases of both. This he mentions, not only as condemning himself for his folly, in fleeing from the presence of this God, but as designing to bring these mariners from the worship and service of their many gods to the knowledge and obedience of the one only living and true God. When we are among those that are strangers to us we should do what we can to bring them acquainted with God, by being ready upon all occasions to own our relation to him and our reverence for him. (3.) Did they enquire concerning his crime, for which he is now persecuted? He owns that he fled from the presence of the Lord, that he was here running away from his duty, and the storm was sent to fetch him back. We have reason to think that he told them this with sorrow and shame, justifying God and condemning himself and intimating to the mariners what a great God Jehovah is, who could send such a messenger as this tempest was after a runagate servant.

6. We are told what impression this made upon the mariners: The men were exceedingly afraid, and justly, for they perceived, (1.) That God was angry, even that God that made the sea and the dry land. This tempest comes from the hand of an offended justice, and therefore they have reason to fear it will go hard with them. Judgments inflicted for some particular sin have a peculiar weight and terror in them. (2.) That God was angry with one that feared and worshipped him, only for once running from his work in particular instance; this made them afraid for themselves. "If a prophet of the Lord be thus severely punished for one offence, what will become of us that have been guilty of so many, and great, and heinous offences?"If the righteous be thus scarcely saved, and for a single act of disobedience thus closely pursued, where shall the ungodly and the sinner appear? 1Pe 4:17, 1Pe 4:18. They said to him, " Why hast thou done this? If thou fearest the God that made the sea and the dry land, why wast thou such a fool as to think thou couldst flee from his presence? What an absurd unaccountable thing is it!" Thus he was reproved, as Abraham by Abimelech (Gen 20:16); for if the professors of religion do a wrong thing they must expect to hear of it from those that make no such profession. " Why hast thou done this to us? "(so it may be taken) "Why has thou involved us in the prosecution?"Note, Those that commit a willful sin know not how far the mischievous consequences of it may reach, nor what mischief may be done by it.

Keil-Delitzsch: Jon 1:1-2

The narrative commences with ויהי , as Ruth (Rth 1:1), 1 Samuel (1Sa 1:1), and others do. This was the standing formula with which historical events were linked on to one another, inasmuch as every occurrence follows another in chronological sequence; so that the Vav (and) simply attaches to a series of events, which are assumed as well known, and by no means warrants the assumption that the narrative which follows is merely a fragment of a larger work (see at Jos 1:1). The word of the Lord which came to Jonah was this: "Arise, go to Nineveh, the great city, and preach against it." על does not stand for אל (Jon 3:2), but retains its proper meaning, against , indicating the threatening nature of the preaching, as the explanatory clause which follows clearly shows. The connection in Jon 3:2 is a different one. Nineveh , the capital of the Assyrian kingdom, and the residence of the great kings of Assyria, which was built by Nimrod according to Gen 10:11, and by Ninos, the mythical founder of the Assyrian empire, according to the Greek and Roman authors, is repeatedly called "the great city"in this book (Jon 3:2-3; Jon 4:11), and its size is given as three days' journey (Jon 3:3). This agrees with the statements of classical writers, according to whom Νῖνος , Ninus , as Greeks and Romans call it, was the largest city in the world at that time. According to Strabo (Rom 16:1, Rom 16:3), it was much larger than Babylon, and was situated in a plain, Ἀτουρίας , of Assyria i.e., on the left bank of the Tigris. According to Ctesias (in Diod. ii. 3), its circumference was as much as 480 stadia, i.e., twelve geographical miles; whereas, according to Strabo, the circumference of the wall of Babylon was not more than 365 stadia. These statements have been confirmed by modern excavations upon the spot. The conclusion to which recent discoveries lead is, that the name Nineveh was used in two senses: first , for one particular city; and secondly , for a complex of four large primeval cities (including Nineveh proper), the circumvallation of which is still traceable, and a number of small dwelling-places, castles, etc., the mounds (Tell) of which cover the land. This Nineveh, in the broader sense, is bounded on three sides by rivers - viz. on the north-west by the Khosr, on the west by the Tigris, and on the south-west by the Gazr Su and the Upper or Great Zab - and on the fourth side by mountains, which ascend from the rocky plateau; and it was fortified artificially all round on the river-sides with dams, sluices for inundating the land, and canals, and on the land side with ramparts and castles, as we may still see from the heaps of ruins. It formed a trapezium, the sharp angles of which lay towards the north and south, the long sides being formed by the Tigris and the mountains. The average length is about twenty-five English miles; the average breadth fifteen. The four large cities were situated on the edge of the trapezium, Nineveh proper (including the ruins of Kouyunjik, Nebbi Yunas, and Ninua) being at the north-western corner, by the Tigris; the city, which was evidently the later capital (Nimrud), and which Rawlinson, Jones, and Oppert suppose to have been Calah , at the south-western corner, between Tigris and Zab; a third large city, which is now without a name, and has been explored last of all, but within the circumference of which the village of Selamiyeh now stands, on the Tigris itself, from three to six English miles to the north of Nimrud; and lastly, the citadel and temple-mass, which is now named Khorsabad, and is said to be called Dur-Sargina in the inscriptions, from the palace built there by Sargon, on the Khosr, pretty near to the north-eastern corner (compare M. v. Niebuhr, Geschichte Assurs , p. 274ff., with the ground-plan of the city of Nineveh, p. 284). But although we may see from this that Nineveh could very justly be called the great city, Jonah does not apply this epithet to it with the intention of pointing out to his countrymen its majestic size, but, as the expression g^e dōlâh lē'lōhı̄m in Jon 3:3 clearly shows, and as we may see still more clearly from Jon 4:11, with reference to the importance which Nineveh had, both in the eye of God, and with regard to the divine commission which he had received, as the capital of the Gentile world, quae propter tot animarum multitudinem Deo curae erat (Michaelis). Jonah was to preach against this great Gentile city, because its wickedness had come before Jehovah, i.e., because the report or the tidings of its great corruption had penetrated to God in heaven (cf. Gen 18:21; 1Sa 5:12).

Keil-Delitzsch: Jon 1:3

Jonah sets out upon his journey; not to Nineveh, however, but to flee to Tarshish , i.e., Tartessus , a Phoenician port in Spain (see at Gen 10:4 and Isa 23:1), "from the face of Jehovah," i.e., away from the presence of the Lord, out of the land of Israel, where Jehovah dwelt in the temple, and manifested His presence (cf. Gen 4:16); not to hide himself from the omnipresent God, but to withdraw from the service of Jehovah, the God-King of Israel.

(Note: Marck has already correctly observed, that "this must not be understood as flight from the being and knowledge of God, lest we should attribute to the great prophet gross ignorance of the omnipresence and omniscience of God; but as departure from the land of Canaan, the gracious seat of God, outside which he thought, that possibly, at any rate at that time, the gift and office of a prophet would not be conferred upon him.")

The motive for this flight was not fear of the difficulty of carrying out the command of God, but, as Jonah himself says in Jon 4:2, anxiety lest the compassion of God should spare the sinful city in the event of its repenting. He had no wish to co-operate in this; and that not merely because "he knew, by inspiration of the Holy Spirit, that the repentance of the Gentiles would be the ruin of the Jews, and, as a lover of his country, was actuated not so much by envy of the salvation of Nineveh, as by unwillingness that his own people should perish,"as Jerome supposes, but also because he really grudged salvation to the Gentiles, and feared lest their conversion to the living God should infringe upon the privileges of Israel above the Gentile world, and put an end to its election as the nation of God.

(Note: Luther has already deduced this, the only true reason, from Jon 4:1-11, in his Commentary on the Prophet Jonah : "Because Jonah was sorry that God was so kind, he would rather not preach, yea, would rather die, than that the grace of God, which was to be the peculiar privilege of the people of Israel, should be communicated to the Gentiles also, who had neither the word of God, nor the laws of Moses, nor the worship of God, nor prophets, nor anything else, but rather strove against God, and His word, and His people."But in order to guard against a false estimate of the prophet, on account of these "carnal, Jewish thoughts of God,"Luther directs attention to the fact that "the apostles also held at first the carnal opinion that the kingdom of Christ was to be an outward one; and even afterwards, when they understood that it was to be a spiritual one, they thought that it was to embrace only the Jews, and therefore 'preached the gospel to the Jews only' (Acts 8), until God enlightened them by a vision from heaven to Peter (Acts 10), and by the public calling of Paul and Barnabas (Acts 13), and by wonders and signs; and it was at last resolved by a general council (Acts 15), that God would also show mercy to the Gentiles, and that He was the God of the Gentiles also. For it was very hard for the Jews to believe that there were any other people outside Israel who helped to form the people of God, because the sayings of the Scripture stop there and speak of Israel and Abraham's seed; and the word of God, the worship of God, the laws and the holy prophets, were with them alone.")

He therefore betook himself to Yāphō , i.e., Joppa, the port on the Mediterranean Sea (vid., comm. on Jos 19:46), and there found a ship which was going to Tarshish; and having paid the s^e khârâh , the hire of the ship, i.e., the fare for the passage, embarked "to go with them (i.e., the sailors) to Tarshish."

Keil-Delitzsch: Jon 1:4-5

Jonah's foolish hope of being able to escape from the Lord was disappointed. "Jehovah threw a great wind (i.e., a violent wind) upon the sea." A mighty tempest ( סער , rendered appropriately κλύδων by the lxx) arose, so that "the ship thought to be dashed to pieces," i.e., to be wrecked ( השּׁב used of inanimate things, equivalent to "was very nearly" wrecked). In this danger the seamen ( mallâch , a denom. of melach , the salt flood) cried for help, "every one to his god." They were heathen, and probably for the most part Phoenicians, but from different places, and therefore worshippers of different gods. But as the storm did not abate, they also resorted to such means of safety as they had at command. They "threw the waves in the ship into the sea, to procure relief to themselves" ( להקל מעליהם as in Exo 18:22 and 1Ki 12:10). The suffix refers to the persons, not to the things. By throwing the goods overboard, they hoped to preserve the ship from sinking beneath the swelling waves, and thereby to lighten , i.e., diminish for themselves the danger of destruction which was so burdensome to them. "But Jonah had gone down into the lower room of the ship, and had there fallen fast asleep;" not, however, just at the time of the greatest danger, but before the wind had risen into a dangerous storm. The sentence is to be rendered as a circumstantial one in the pluperfect. Yark^e thē hass^e phı̄nâh (analogous to hark^e thē habbayith in Amo 6:10) is the innermost part of the vessel, i.e., the lower room of the ship. S^e phı̄nâh , which only occurs here, and is used in the place of אניּה , is the usual word for a ship in Arabic and Aramaean. Nirdam : used for deep sleep, as in Jdg 4:21. This act of Jonah's is regarded by most commentators as a sign of an evil conscience. Marck supposes that he had lain down to sleep, hoping the better to escape either the dangers of sea and air, or the hand of God; others, that he had thrown himself down in despair, and being utterly exhausted and giving himself up for lost, had fallen asleep; or as Theodoret expresses it, being troubled with the gnawings of conscience and overpowered with mourning, he had sought comfort in sleep and fallen into a deep sleep. Jerome, on the other hand, expresses the idea that the words indicate "security of mind"on the part of the prophet: "he is not disturbed by the storm and the surrounding dangers, but has the same composed mind in the calm, or with shipwreck at hand;"and whilst the rest are calling upon their gods, and casting their things overboard, "he is so calm, and feels so safe with his tranquil mind, that he goes down to the interior of the ship and enjoys a most placid sleep."The truth probably lies between these two views. It was not an evil conscience, or despair occasioned by the threatening danger, which induced him to lie down to sleep; nor was it his fearless composure in the midst of the dangers of the storm, but the careless self-security with which he had embarked on the ship to flee from God, without considering that the hand of God could reach him even on the sea, and punish him for his disobedience. This security is apparent in his subsequent conduct.

Constable: Oba 1:2--Jon 1:3

B. The Breaching of Edom's Defenses vv. 2-4

Verses 2-9 contain three sections, which the phrase "declares the Lord" marks off (vv. 4, 8).

v. 2 Yahweh called Obadiah's hearers to see that He would make Edom, which was already despised because of her character, small among the nations. He would humble her further.

v. 3 The outstanding mark of Edom's national character was pride. The Hebrew word for pride (zadon) comes from a verb meaning to boil up (zid). It pictures pride being like water that boils up under pressure in a cooking pot. Similarly the proud person is like a bubble that thrusts itself up but is hollow. Interestingly, the same Hebrew word occurs three times in the account of Esau, the father of the Edomites, squandering his birthright (Gen. 25:27-34).

". . . the key that unlocks the central moral lesson of the book is found in these words in the third verse: The pride of thine heart hath deceived thee."¹⁴

"It is possible for Christians also to fall into the sin of pride. One has only to dismiss God from the reckoning, one has but to slip into the habit of neglecting his Bible, one has merely to fail to be alone with God daily in prayer, and he too may fall into the sin of making decisions and living his life on a secular basis without placing God and His will foremost."¹⁵

The Edomites thought they were superior because they inhabited a lofty region, Mt. Seir. They thought they were secure because they occupied this militarily favorable location. In fact, they thought they were invincible.

"Edom's natural defenses were imposing. Its main centers of civilization were situated in a narrow ridge of mountainous land southeast of the Dead Sea . . . This ridge exceeded a height of 4,000 feet throughout its northern sector, and it rose in places to 5,700 feet in the south. Its height was rendered more inaccessible by the gorges radiating from it toward the Arabah on the west and the desert eastwards.

"In addition to these natural fortifications, Edom was strongly defended by a series of Iron Age fortresses, particularly on the eastern frontier where the land descended more gradually to the desert."¹⁶

The rock (Heb. sela') in view is the granite and sandstone that made up Mt. Seir. Thought Sela was also the name of an Edomite town (cf. 2 Kings 14:7), here the mountain home of the whole nation seems to be in view.¹⁷

v. 4 Here the figure of an eagle that was also in view in the previous verse becomes explicit. Even if the Edomites would build their nest as high as the stars (hyperbole), God would bring them down.¹⁸ They might have been humanly unassailable, but they were not divinely unassailable. They had proudly boasted, "Who will bring me down to the earth?" (v. 3), but Yahweh replied, "I will bring you down" (v. 4). He would burst their bubble. He Himself declared that He would.

Constable: Oba 1:5--Jon 1:6

C. The Plundering of Edom's Treasures vv. 5-7

vv. 5-6 Thieves robbed houses and grape pickers stripped vineyards, yet both left a little behind that they did not carry off. However, Yahweh's destruction of Edom would be so complete that nothing at all would remain of her (cf. Jer. 49:9-10). There would be no remnant of Edom left (in contrast to the remnant that Yahweh promised elsewhere to leave in Israel). The form of this assurance sounds like mourning in the presence of death. Concealed treasures of all kinds, human as well as material, would not escape Yahweh's omniscient eye.¹⁹

v. 7 Edom's allies would treacherously betray their friend. Thus Edom would not only deceive herself, but her trusted allies would also deceive her. They would do what in the ancient Near East was most despicable, namely, break covenant with a covenant partner (cf. Ps. 55:20; Amos 1:9). Edom's allies would prove to be the worst of enemies. They would fail to assist her in her hour of greatest need. Three parallel descriptions of covenant disloyalty in this verse picture the treachery as certain. Moreover this disloyalty would completely surprise the Edomites.

"Edom was a weak country militarily, its small population and its limited agricultural wealth precluding powerful armed forces. Therefore its ability to attack Judah's Negeb and help plunder Jerusalem had depended on its obsequious alliance with more powerful states, especially Babylon."²⁰

Constable: Oba 1:8--Jon 1:8

D. The Destruction of Edom's Leadership vv. 8-9

"Obadiah's discussion nicely interweaves the themes of divine intervention and human instrumentality."²¹

v. 8 The repetition of "declares the Lord" (cf. v. 4) reemphasizes Yahweh's initiative in this judgment. "That day" points to a specific, though undefined, day when He would surely destroy Edom.

God would destroy Edom's famous wise men (cf. 1 Kings 4:30; Job 1:1; 2:11; 4:1; Jer. 49:7; Lam. 4:21) and their understanding by allowing them to fail to detect the unfaithfulness of their allies (v. 7) and to overestimate their own security (v. 3).

"Because of its communication with Babylon and Egypt and because of the information gleaned through the caravans going to and from Europe and India, Edom had gained an enviable reputation for wisdom."²²

The "mountain of Esau" is Mt. Seir, the mountain God gave Esau and his descendants to inhabit (Deut. 2:5).

v. 9 The "mighty men" of Edom may be a synonym for the wise men (v. 8) or the nation's warriors. Together with the wise men the mighty men form a merism, a figure of speech in which two parts stand for the whole, in this case all the Edomites. Rather than feeling confident, the mighty men, a chief resource of the nation, would feel dismayed when they realized that their covenant partners had proved traitorous.

Teman was both a prominent town in central Edom (possibly modern Tuwilan)²³ and the region around the town (cf. Gen. 36:10-11), but its name stands for the whole nation (by metonymy). The end of all this deception and destruction would be the total end of Edom.

Constable: Oba 1:11--Jon 1:13

B. The Explanation of the Charge vv. 11-14

v. 11 God cited one specific instance of Edom's violence against her brother, but as I explained in the introduction, which instance is unclear. Edom's treachery against Judah had taken place on a particular "day" in the past. Likewise God's judgment would come on a particular "day" yet future (v. 8).²⁴ The Edomites' sin was that they failed to support the Israelites in their hour of need (cf. Luke 10:31-32). Instead they stood aloof and watched joyfully as Israel's invader plundered Jerusalem. God considered the Edomites as guilty as Jerusalem's invaders because the Edomites failed to render aid to their brethren.

"In the sight of God, who looks not on the outward appearance but on the heart, there is little distinction in moral accountability between overt sin and an inner bias toward that sin that permits it to go unchecked (cf. Matt 5:21-32)."²⁵

". . . the Israelites are always commanded in the law to preserve a friendly and brotherly attitude towards Edom (Deut. ii. 4, 5); and in Deut. xxiii. 7 it is enjoined upon them not to abhor the Edomite, because he is their brother."²⁶

v. 12-13 God reinforced the seriousness of the Edomites' sin by condemning it in parallel terminology eight times (vv. 12-14).²⁷ Hostile attitudes more than physical violence were Edom's sins against the Israelites on this occasion. Blood ties should have transcended even covenant ties. Edom's allies would break covenant ties with her (v. 7), but she had betrayed blood ties.

v. 14 Physical violence eventually came into play too. As the Judahite fugitives from Jerusalem left the city, the Edomites met them at some fork in the road and slew them rather than helping them escape from the invader. Other Edomites imprisoned fleeing Judahites instead of giving them refuge. This could be poetic hyperbole, but there is nothing in the text that indicates overstatement. All the other descriptions of Edom's actions seem to be literal.

Some English translations render verses 12-14 as referring to the future while others interpret them as referring to the past. Most commentators take the time as past; God was describing something that had already happened.²⁸ A few take it as future describing something that would take place in the future.²⁹ Since this is a judgment oracle, it seems more likely that God was announcing judgment on Edom for something she had already done rather than for something she would do in the future. As she had been proud (v. 2), she had also been violent (v. 10).³⁰

The two most likely historical occasions that are in view are, first, the invasion by a coalition of Arabs and Philistines who carried off King Jehoram, his family, and his property during a period of tension with Edom (2 Kings 8:20-22; 2 Chron. 20:1-2; 21:8-17; 22:1). The second possible event was the destruction of Jerusalem by Nebuchadnezzar in 596 B.C. (2 Kings 24:13-16; 25:4-17; 2 Chron. 36:18, 20; cf. Ps. 137:7; Jer. 9:26; 25:21; 27:3; 40:11; Ezek. 25:12; 32:29; 35:3-9, 11-15; 36:2-7; Lam. 1:17; 2:15-17; 4:21-22). As discussed in the introduction to this exposition, I think there is slightly better evidence for the first occasion than for the second.

Constable: Oba 1:15--Jon 1:17

A. The Judgment of Edom and the Nations vv. 15-18

References to the work and word of the Lord frame this section. Obadiah announced that a reversal of rolls was coming for Edom and all the nations.

v. 15 "The day of the Lord" here is a future day in which God will reverse the fortunes of Israel and the nations (cf. v. 8). It will be the day when God establishes His rule in human affairs, namely, when Jesus Christ returns to rule and reign on the earth. Obadiah said that day was approaching. As Edom and the other nations had done to Israel, so God would pay them back with precisely the same judgment (lex talionis; cf. Lev. 24:20; Deut. 19:21).

"God shows not only his sovereignty over all people by not permitting unrequited wickedness, but also his justice by not permitting punishment to exceed crime."³¹

Edom's punishments that resulted in her demise as a nation before the Second Coming were part of God's judgment on her, but the prophet saw all God's judgments on Edom and the nations, which will culminate in the eschaton (end times). All the prophets had difficulty seeing the proximity of the future events that they predicted to one another.

"The opening line of v. 15 therefore constitutes the core of Obadiah's prophecy. It provides a theological framework for the preceding verses: the localized disasters befalling Edom and Jerusalem are not merely isolated incidents in a remote and insignificant theater of war, for they mark the footsteps of the Lord himself as he approaches to set up a kingdom that will never be destroyed' (Dan 2:44). And the following verses are essentially a commentary on the implications of that impending day.'"³²

"Edom is presented as the paradigm of all the nations."³³

v. 16 Edom had her "day" on the Lord's holy mountain, Jerusalem, when she failed to help her brother, Israel. Likewise, all the nations would have their "day" dominating Jerusalem and the Jews, during "the times of the Gentiles" (Luke 21:24). We live in "the times of the Gentiles."³⁴ Obadiah described these enemies as drinking there in celebration of their dominion over Israel (cf. Exod. 32:6; 1 Sam. 30:16). Though they would celebrate to the point of delirium, God would destroy them, and they would become as though they had never existed. They would drink the cup of His wrath (cf. Ps. 60:3; 75:8; Isa. 51:22-23; Jer. 25:18-18, 28-29; 49:12-13; Hab. 2:15-16).

"The verse apparently precludes any trace of the nations remaining . . ., yet there will be a remnant of various nations in the Millennium (Isa. 2:2-4; Amos 9:12; Mic. 4:1-3; Zech. 14:16-19). How are these two ideas to be reconciled? The answer perhaps lies in the difference between the concept of nations before and during the Millennium. Before the golden age of Messiah's rule on earth the nations consider themselves sovereign and fight to maintain their individual rights. When Christ returns, however, only those from the nations who have called on the Lord's name will enter. Also, they will be under one King and no longer a threat to Israel's existence. Therefore, the nations as we presently know them will exist no more once the Millennium begins. In any case, Obadiah dwells only on the destruction of the old order as far as the nations are concerned."³⁵

v. 17 In that future time of judgment (the Tribulation), there would be those who escaped from Jerusalem, namely, many Jews (cf. Zech. 13:8; Rev. 12:13-17).³⁶ The city would eventually become holy (at the Second Coming), and the house of Jacob, in contrast to the house of Esau, would then possess what God intended for them to have (in the Millennium).

v. 18 The Israelites would then consume the Edomites, as a fire burns up stubble (cf. Exod. 15:7; Isa. 10:17; Joel 2:5; Zech. 12:6; Mal. 4:1; Matt. 3:12; Luke 3:17).³⁷ There would be no Edomites left (cf. vv. 8-9; Num. 24:18; Isa. 11:13-14; Ezek. 25:13-14; Amos 9:12), though Israelites would escape from Jerusalem (v. 17).

"Obadiah distinctly mentions the house of Joseph, i.e. of the ten tribes, in this passage and in this alone, for the purpose of guarding against the idea that the ten tribes are to be shut out from the future salvation."³⁸

This prediction will find ultimate fulfillment during the judgment of the nations after the Second Coming and before the messianic rule of Christ in the Millennium begins. Again Yahweh guaranteed the accuracy of this prophecy with His own word (cf. vv. 4, 8).

"Some passages, like v. 18, speak of a military participation by Israel in the judgment of the nations just prior to the Millennium (Zech. 12:1-9; Mal. 4:3 [MT 3:21]), while others depict the Lord carrying out the judgment on behalf of His people (Joel 3:12 [MT 4:12]; Zech. 14:3-5; cf. Matt. 25:31-46). It is difficult to reconstruct the precise order of events. In any case much of the material is evidently not strictly chronological."³⁹

The Edomites' fortunes ebbed and flowed for centuries following Obadiah's prophecy. Herod the Great (Matt. 2:1-17), Herod Antipas (Luke 13:31-32; 23:7-12), and Herod Agrippa I (Acts 12:1-11, 23) were all of Edomite descent. But in the second century B.C. the Jews virtually consumed Edom as a nation. It was then that the Edomites lost their national identity and autonomy, which they never regained. So the final destruction of the nation of Edom by Israel took place long before the eschaton.

". . . one could speak of a partial fulfillment of Obadiah's oracles when the Maccabeans and Hasmoneans reclaimed these areas for Israel."⁴⁰

However, Obadiah spoke of the nations as well as Edom. He foresaw the destruction of all Gentile powers that dominated the Israelites. Had the Jews accepted Jesus Christ as their Messiah, He would have begun to rule just a few years after His crucifixion and resurrection. Since they rejected Him, the final judgment of the nations that the prophets predicted is still future.

Constable: Oba 1:19--Jon 2:3

B. The Occupation of Edom by Israel vv. 19-21

This pericope (section of text), as the former one, also has a framing phrase: "the mountain of Esau" (vv. 19, 21). This mountain, of course, contrasts with the Lord's holy mountain, Zion (vv. 16-17).

vv. 19-20 Obadiah predicted that Jews living in various parts of Israel would possess parts of the Promised Land that other nations formerly occupied. These parts included Mt. Seir (Edom), Philistia, territories to the north of Judah including Ephraim and Samaria (the Northern Kingdom), and Transjordan (Gilead). Formerly exiled Israelites living to the north near Zarephath (in modern Lebanon) and in Sepharad (perhaps Sardis in modern Turkey or a territory in Media or Spain⁴¹) would return and occupy the southern portions of the land, the Negev. Israel would again conquer the land, but this time she would subdue it completely and occupy all the territory God had promised Abraham (cf. Gen. 13:14-17; 26:2-5; 28:13-15; Deut. 1:7).

v. 21 In summary, those who would deliver the Jews to their divinely intended destiny would ascend Mt. Zion and would judge Mt. Seir. Edom would not prevail over Israel, but Yahweh would prove to be sovereign (cf. v. 1). His kingdom would extend over the whole Promised Land, even the part that Israel's enemies formerly occupied and the people who formerly opposed them. The conquest of the land that Joshua began but did not finish will be complete then. Thus Obadiah's prophecy, this tale of two mountains, ends on a climax with Yahweh's kingdom dominating all the nations and with Yahweh as King of Kings and Lord of Lords.

"None of the prophets has a more exalted close than this. . . . No man-ruled empire nor any nation of this world will endure forever. All will one day be merged into that eternal kingdom over which the Lord Jesus Christ will reign in solitary glory."⁴²

Amillennial interpreters interpret New Testament references to Israel as references to the church. They see the fulfillment of Obadiah's prophecy not in the restoration of Old Testament Israel to future sovereignty in the Promised Land but in the final victory of the church over all her enemies.⁴³ Premillennialists reject this "replacement theology" (the church replaces Israel in God's program) because we believe when God said "Israel" He meant Israel. It is incorrect, we believe, to conclude that because Christians are the spiritual seed of Abraham the church is the spiritual seed of Israel.

Constable: Jon 1:1--2:10

I. The disobedience of the prophet chs. 1--2

The first half of this prophecy records Jonah's attempt to flee from the Lord and His commission, when he found it personally distasteful, and the consequences of his effort.

Constable: Jon 1:1-3

A. Jonah's attempt to flee from God 1:1-3

The story opens with God commissioning His prophet and Jonah rebelling against His will.

1:1 The book and verse open with a conjunction (Heb. wa, Eng. "Now"). Several versions leave this word untranslated because it makes no substantial difference in the story. Its presence in the Hebrew Bible may suggest that this book was part of a larger collection of stories. The books of Judges, 1 Samuel, and Ruth begin the same way and obviously connect with the books that immediately precedes them. However what Jonah might have continued is unknown.

The writer did not record how Jonah received the following message from the Lord. That is inconsequential here though often in other prophetic books the method of revelation that God used appears. Likewise the time of this revelation is a mystery and unessential to the interpretation and application of this story. God's actions are the most important feature in this prophecy.

We do not have any knowledge of Amittai (truthful) other than that he was Jonah's father. The recording of the name of an important person's father was common in Jewish writings, and the presence of Amittai's name in the text argues for the historical reality of Jonah.

There were several unbiblical Jewish traditions about Jonah's origin.²⁰ One held that he was the widow's son whom Elijah restored to life (1 Kings 17:17-24). Another held that he had some connection with the Jerusalem temple even though he was from the North. Another credited him with a successful mission to Jerusalem similar to the one to Nineveh. None of these has any biblical support. They were apparently attempts to fit Jonah into other inspired stories and to glorify the prophet.

1:2 Nineveh was indeed a great city whose history stretched back as far as Nimrod who built it as well as Babel and several other cities in Mesopotamia (Gen. 10:11-12).²¹

Jonah was to "cry against it" (NASB) or "preach against it" (NIV) in the sense of informing its inhabitants that God had taken note of their wickedness. He was not to identify their sins as much as to announce that judgment was imminent. God apparently intended that Jonah's condition as an outsider would have made the Ninevites regard him as a divine messenger. The Lord did not send him to be merely a foreign critic of that culture.

1:3 Tarshish was the name of a great-grandson of Noah through Noah's son Japheth and Japheth's son Javan (Gen. 10:1-4). From then on in the Old Testament the name describes both the descendents of this man and the territory where they settled (cf. 1 Kings 10:22; 22:48; 1 Chron. 7:10). The territory was evidently a long distance from Israel and on the Mediterranean coast (cf. 4:2; Isa. 46:19). It also contained mineral deposits that its residents mined and exported to Tyre and probably other places (Jer. 10:9; Ezek. 27:12). Since the Hebrew word tarshishu means smelting place or refinery, several such places on the Mediterranean coast bore this name.²² Therefore it is impossible to locate the exact spot that Jonah proposed to visit. The identification of Tarshish with Spain is very old going back to Herodotus, the Greek historian, who referred to a Tartessus in Spain.²³ In any case, Jonah sought to flee by ship from Joppa on Israel's Mediterranean coast and to go to some remote destination that lay in the opposite direction from Nineveh. Joppa lay about 35 miles southwest of Samaria, the capital of the Northern Kingdom.

Why did Jonah leave Israel? He evidently concluded that if he ran away God would select another prophet rather than tracking him down and making him go to Nineveh. By going in the opposite direction from Nineveh Jonah seems to have been trying to get as far away from the judgment he thought the Lord would bring on that city as possible. In short, he seems to have been trying to run away from the Lord's calling and to preserve his own safety at the same time.

However it was "the presence of the Lord" localized in the Promised Land, mentioned twice in this verse for emphasis, that Jonah sought to escape more than anything. Specifically it was God's influence over him. He knew that he could not remove himself from the literal presence of the omnipresent God.

There is a chiasm in this verse. It begins and ends with references to going to Tarshish from the Lord's presence. In the center is another reference to going to Tarshish. This structure stresses the fact that Jonah defiantly repudiated God's call.

Perhaps we can appreciate how Jonah felt about his commission if we compare a similar case. Suppose God called some Jew living during the Hitler regime to go to Berlin and prophesy publicly that God was going to destroy Nazi Germany unless the Germans repented. The possibility of the Germans repenting and God withholding judgment on them would have been totally repugnant to such a Jew. His racial patriotism would have conflicted with his fidelity to God just as Jonah's did.²⁴

Many servants of the Lord throughout history have mistakenly thought that they could get away from the Lord and escape the consequences of His actions by changing their location. This book teaches us that that is not possible (cf. Ps. 139:7, 9).

"An officer in an army may resign the commission of his president or king, but an ambassador of the Lord is on a different basis. His service is for life, and he may not repudiate it without the danger of incurring God's discipline."²⁵

Constable: Jon 1:4-6

B. Jonah's lack of compassion 1:4-6

1:4 Jonah subjected himself to dangers that Israel and the entire ancient Near East viewed as directly under divine control when he launched out on the sea. The sea to them was the embodiment of the chaotic forces that humans could not control or tame (cf. Ps. 24:2; 33:7; 65:7; 74:13; 77:19; 89:9; 114:3, 5; Isa. 27:1; 51:10; 63:11; Jer. 5:22; 31:35; et al.). Jonah was desperate to get away from where he thought God might come after him (cf. Gen. 3:8). Nevertheless God used the wind to bring the prodigal prophet to the place He wanted him to be (cf. Gen. 1:2).

"It was gracious of God to seek out His disobedient servant and not to allow him to remain long in his sin."²⁶

In the Hebrew text the last part of this verse is literally, "the ship thought she would be broken in pieces," a graphic personification.

1:5 The sailors were obviously of mixed religious conviction. Some of them were probably Phoenicians since Phoenicians were commonly seafaring traders. Phoenicia was a center of Baal worship then. Their willingness to throw their cargo into the sea illustrates the extreme danger they faced (cf. Acts 27:18-20).

Jonah's ability to sleep under such conditions seems very unusual. The same Hebrew word (radam) describes Sisera's deep sleep that his exhaustion produced (Judg. 4:21) and the deep sleep that God put Adam and Abram under (Gen. 2:21; 15:12). Perhaps Jonah was both exhausted and divinely assisted in sleeping. His condition does not seem to have a major bearing on the story; it is probably a detail. The events that follow could have happened if he had been wide awake just as well. What does seem unusual is his attitude of "careless self-security."²⁷ He seems to have preferred death to facing God alive. Not only did he flee to Tarshish, but he also fled to the innermost part of the ship (cf. Amos 6:10).

1:6 It took a presumably pagan sea captain to remind Jonah of his duty. The words the captain used are the same as the ones God had used (v. 2, Heb. qum lek). Jonah should have been praying instead of sleeping in view of the imminent danger that he and his companions faced (cf. Luke 22:39-46). The normal reaction to danger, even among pagans, is to seek divine intervention, but this is precisely what Jonah wanted to avoid.

"It is well known how often sin brings insensibility with it also. What a shame that the prophet of God had to be called to pray by a heathen."²⁸

What the captain hoped Jonah's God would do, He did. He is the only true God, and He does show concern for people (cf. 4:2, 11). This demonstration of Yahweh's concern for people in danger is one of the great themes of this book. God showed compassion for the Ninevites and later for Jonah, but Jonah showed little compassion for the Ninevites, for these sailors, or even for himself.

Whereas the first pericope of the story (vv. 1-3) illuminates the lack of compassion that characterized the prophet, this second one (vv. 4-6) reinforces it and implies in contrast that God is compassionate. Not only was Jonah fleeing from God's presence, but he was also displaying a character that was antithetical to God's. Such is often the case when God's people turn their backs on Him and run from His assignments.

Guzik: Jon 1:1-17

Jonah 1 - Jonah Runs from God

A. Jonah's attempted escape.

1. (1-2) God's call to Jonah.

Now the word of the LORD came to Jonah the son of Amittai, saying, "Arise, go to Nineveh, that great city, and cry out against it; for their wickedness has come up before Me."

a. The word of the LORD came to Jonah: God spoke to Jonah in His own unique and powerful way and He told Jonah to do two things. First, go to Nineveh; second, cry out against it - that is, rebuke them for their sin and call them to repentance.

b. Go to Nineveh: The city of Nineveh was the capital of the Assyrian Empire and was a large and prominent city in its day. It was not a city of Israel at all; God called Jonah to go to a pagan, Gentile city and call them to repentance.

i. Ancient historians say that Nineveh was the largest city in the world at that time. It was the large, important capital of a dominating empire - surely an intimidating place to go.

c. For their wickedness has come up before Me: Why did God want Jonah to go? Because God saw their wickedness. None of man's wickedness is hidden before God - He sees it all, and it may come to a point where it demands the specific warning and judgment of God.

2. (3) Jonah's attempt to flee from God's call.

But Jonah arose to flee to Tarshish from the presence of the LORD. He went down to Joppa, and found a ship going to Tarshish; so he paid the fare, and went down into it, to go with them to Tarshish from the presence of the LORD.

a. But Jonah arose to flee: Why didn't Jonah want to go to Nineveh and do what the LORD told him to do?

i. It may have been because he was given a difficult job to do. Nahum 3:1-4 gives us a good idea of how wicked the people of Nineveh were. Jonah had every reason to expect that at the very best, he would be mocked and treated as a fool. He might be attacked and killed if he did what the Lord told him to do.

ii. It was also because Jonah didn't want the Assyrians in Nineveh to escape God's judgment. Imagine a Jewish man in New York during World War II hearing God say, 'I'm going to bring terrible judgment on Germany. I want you to go to Berlin and tell Nazi Germany to repent.' Instead of doing it, the man heads for San Francisco and then hops on a boat for Hong Kong.

iii. It is easy to discuss Jonah's reasons for not doing what God told him to do, but what is our reason? God told Jonah to go and to preach; every Christian has the same command in Matthew 28:19-20. With Jonah's example before us, we have even less reason than Jonah for our disobedience.

b. To flee to Tarshish: Why did Jonah choose Tarshish as his destination? Because this city was thought to be towards the end of the earth, and is always associated with ships in the Bible. Jonah wanted to go as far as he could to escape God's presence, but this was a futile attempt.

i. Nineveh was to the east of Israel and Tarshish was about as far as you could go west, on the coast of what is today Spain, past the straits of Gibraltar. In heading for Tarshish, Jonah intended to get as far away from Nineveh and the calling of God to go there as he possibly could.

c. Found a ship going to Tarshish: We don't doubt that Jonah felt like going to Tarshish. There was in impulse within him driving him there, but it was a dangerous impulse. We may take Jonah as an example of the danger of doing things under impulse

i. "Now, I very commonly meet with persons who say, 'I felt that I must do so and so. It came upon me that I must do so and so.' I am afraid of these impulses - very greatly afraid of them. People may do right under their power, but they will spoil what they do by doing it out of mere impulse, and not because the action was right in itself." (Spurgeon)

· An impulse may be very brave, yet wrong (Jonah was very brave in embarking on such a long sea-journey)

· An impulse may appear to be self-denying, yet wrong (it cost Jonah much in money and comfort to go on this long sea-journey)

· An impulse may lay claim to freedom, yet be wrong (wasn't Jonah free to go to Tarshish?)

· An impulse may lead someone to do something that they would condemn in others (what would Jonah say to another prophet disobeying God?)

· An impulse can make us do to God or others what we would never want to be done to our self

ii. Many people take their inner impulses and say, "The LORD told me this or that." This is dangerous even when it doesn't seem so immediately. "What have you to do with the devices and desires of your own hearts? Are these to be a law to you? I pray you, be not among the foolish ones who will be carried about with every wind of fancy and perversity. 'To the law and to the testimony,' should be your cry, and you may not appeal to inward movements and impulses." (Spurgeon)

d. So he paid the fare: It seemed easy enough. Perhaps even Jonah felt that the LORD provided the money for the fare! This shows the danger of being guided by circumstances.

i. "Providence or no providence, the Word of the Lord is to be our guide, and we must not depart from it under pretext of necessity or circumstances. It is very easy to make up a providence when you want to do so. If you sit down and try to find in the ways of God to you an excuse for the wrong which you mean to commit, the crafty devil and your deceitful heart together will soon conjure up a plea for providence."

ii. Nevertheless, when you run away from the LORD, you never get to where you are going and you always pay your own fare. When you go the LORD's way, you not only get to where you are going, but He pays the fare.

e. From the presence of the LORD: Jonah should have read Psalm 139:7-10: Where can I go from Your Spirit? Or where can I flee from Your presence? If I ascend into heaven, You are there; if I make my bed in hell, behold, You are there. If I take the wings of the morning, and dwell in the uttermost parts of the sea, even there Your hand shall lead me, and Your right hand shall hold me. You can't escape the presence of God.

i. "All the while the ship sailed smoothly over the sea, Jonah forgot his God. You could not have distinguished him from the veriest heathen on board. He was just as bad as they were." (Spurgeon)

B. God prevents Jonah's escape.

1. (4) God sends a storm.

But the LORD sent out a great wind on the sea, and there was a mighty tempest on the sea, so that the ship was about to be broken up.

a. The LORD sent out a great wind: Remember that the Lord stirred up the storm. We often think of Jesus calming the waters, and He can do that. But He can also stir up the storm.

b. So that the ship was about to be broken up: The ship and the sailors were in a dangerous place. This was all due to Jonah being on the ship. There was nothing wrong with the sailors being on the ship, but Jonah had no business there - though on other circumstances it might have been fine for him to go to Tarshish.

i. Jonah might have wondered: "I can go to Tarshish if I want to. I paid the fare. I'm not a stowaway." Yet, "Apologies for disobedience are mere refuges of lies. If you do a wrong thing in the rightest way in which it can be done, it does not make it right. If you go contrary to the Lord's will, even though you do it in the most decent, and, perhaps, in the most devout manner, it is, nevertheless, sinful, and it will bring you under condemnation." (Spurgeon)

2. (5-6) The sailors of the ship seek their superstitious gods.

Then the mariners were afraid; and every man cried out to his god, and threw the cargo that was in the ship into the sea, to lighten the load. But Jonah had gone down into the lowest parts of the ship, had lain down, and was fast asleep. So the captain came to him, and said to him, "What do you mean, sleeper? Arise, call on your God; perhaps your God will consider us, so that we may not perish."

a. Every man cried out to his god: When in trouble, man does his best to fix the problem. In this case, they threw the cargo overboard. When that isn't enough, man also instinctively turns to his god. If we don't know the true God - the God of the Bible - before we are in trouble, we may sincerely turn to a false and imaginary god, one of our own making.

i. Many people assume that they can put off doing their business with God until they choose a "better" time to do it. Nevertheless, it is extremely presumptuous to think that in the moment of crisis we will be able to call upon the true God if we have not dealt with Him before.

b. Was fast asleep: How could Jonah sleep in the middle of this storm? Perhaps because the storm outside seemed insignificant to him in comparison to the storm inside, the storm that came from his resistance against God.

i. What a curious and tragic scene! All the sailors were religious men, devout in their prayers to their gods. Yet their gods were really nothing, and could do nothing. There was one man on board who had a relationship with the true God, knew His Word, and worshipped Him - yet he was asleep!

ii. "Jonah was asleep amid all that confusion and noise; and, O Christian man, for you to be indifferent to all that is going on in such a world as this, for you to be negligent of God's work in such a time as this is just as strange. The devil alone is making noise enough to wake all the Jonahs if they only want to awake . . . All around us there is tumult and storm, yet some professing Christians are able, like Jonah, to go to sleep in the sides of the ship." (Spurgeon)

iii. The nature of Jonah's sleep is also instructive, and too much like the sleep of the careless Christian:

· Jonah slept in a place where he hoped no one would see him or disturb him. "Sleeping Christians" like to "hide out" among the church

· Jonah slept in a place where he could not help with the work that needed to be done. "Sleeping Christians" stay away from the work of the Lord

· Jonah slept while there was a prayer meeting up on the deck. "Sleeping Christians" don't like prayer meetings!

· Jonah slept and had no idea of the problems around him. "Sleeping Christians" don't know what is really going on

· Jonah slept when he was in great danger. "Sleeping Christians" are in danger, but don't know it

· Jonah slept while the heathen needed him. "Sleeping Christians" snooze on while the world needs their message and testimony

iv. Some sleeping Christians protest that they are not asleep at all.

· "We talk about Jesus" - but you can talk in your sleep

· "We have a walk for Jesus" - but you can walk in your sleep

· "We have passion for Jesus - I just wept in worship the other day" - but you can cry in your sleep

· "We have joy and rejoice in Jesus" - but you can laugh in your sleep

· "We think about Jesus all the time" - but you can think while you are asleep; we call it dreaming

v. How can you know that you are not asleep? "'Then, what do you mean by a man's being really awake?' I mean two or three things. I mean, first, his having a thorough consciousness of the reality of spiritual things. When I speak of a wakeful man, I mean one who does not take the soul to be a fancy, nor heaven to be a fiction, nor hell to be a tale, but who acts among the sons of men as though these were the only substances, and all other things the shadows. I want men of stern resolution, for no Christian is awake unless he steadfastly determines to serve his God, come fair, come foul." (Spurgeon)

c. What do you mean, sleeper? Arise, call on your God: The captain knew that his crew cried to their gods, but it did nothing. Perhaps Jonah's God could do something in the crisis.

i. It must have seemed ironic to Jonah that the sailors demanded that he call on his God. His only reason for being on that ship was to escape his God.

3. (7-8) The sailors discover that Jonah is the source of the trouble.

And they said to one another, "Come, let us cast lots, that we may know for whose cause this trouble has come upon us." So they cast lots, and the lot fell on Jonah. Then they said to him, "Please tell us! For whose cause is this trouble upon us? What is your occupation? And where do you come from? What is your country? And of what people are you?"

a. That we may know for whose cause this trouble has come upon us: It is hard to know what motivated the sailors to think that the storm was sent because one of them had wronged their God. Perhaps it was because of some spiritual insight, and they sensed a spiritual power in the storm. Or, perhaps it was just fortunate superstition.

b. The lot fell on Jonah: Once the lot fell on Jonah, the sailors wanted to know as much as they could from Jonah, so they could discover a remedy and save their lives.

c. What is your occupation: 2 Kings 14:25 says that Jonah was a recognized prophet. When he was asked, "What is your occupation?" and he answered, "prophet" then the sailors must have been even more terrified.

4. (9-10) Jonah tells them about who he is and what he has done.

So he said to them, "I am a Hebrew; and I fear the LORD, the God of heaven, who made the sea and the dry land." Then the men were exceedingly afraid, and said to him, "Why have you done this?" For the men knew that he fled from the presence of the LORD, because he had told them.

a. The God of heaven, who made the sea and the dry land: Jonah knew the truth about God, even though his claim to fear the LORD was only partially true because he was running from the LORD.

i. Even a believer who is in a state of rebellion can give glory to God if he will only tell the truth about God. Although, it is tragic that Jonah's life contradicted his knowledge of God.

ii. However, at the moment when Jonah said, "I fear the LORD," he may have already repented of running away, turning back to God because of the present circumstances.

c. Why have you done this? Even an unbeliever who knows some truth about God can rightly rebuke a Christian who is resisting God. "Why have you done this?" is the most logical question in the world, even for an unbeliever to ask a believer.

5. (11-16) Jonah, at his own request, asks to be thrown into the sea, and the sailors reluctantly agree.

Then they said to him, "What shall we do to you that the sea may be calm for us?"; for the sea was growing more tempestuous. And he said to them, "Pick me up and throw me into the sea; then the sea will become calm for you. For I know that this great tempest is because of me." Nevertheless the men rowed hard to return to land, but they could not, for the sea continued to grow more tempestuous against them. Therefore they cried out to the LORD and said, "We pray, O LORD, please do not let us perish for this man's life, and do not charge us with innocent blood; for You, O LORD, have done as it pleased You." So they picked up Jonah and threw him into the sea, and the sea ceased from its raging. Then the men feared the LORD exceedingly, and offered a sacrifice to the LORD and took vows.

a. What shall we do to you that the sea may be calm for us? The more the sailors hear, the worse the situation gets - the sea was growing more tempestuous.

b. Pick me up and throw me into the sea: Why did Jonah ask to be thrown into the sea?

· Perhaps out of compassion for the sailors

· Perhaps out of a desire to be forced into complete dependence upon God alone. After all, There is no safer place than casting yourself totally upon God

· Perhaps out of a feeling that anything was better than his continual resistance against and running from God

· Perhaps because he had already truly repented. If this is the case, it illustrates that repentance is not only a matter of heart and mind, but also a matter of action

c. Nevertheless the men rowed hard to return to land: The sailors did not want to throw Jonah into the sea, because they believed his God was for real and they dreaded the consequences of throwing a prophet, even a disobedient prophet into the sea. Still, when all hope seemed to be lost they took precautions ("We pray, O LORD, please do not let us perish for this man's life, and do not charge us with innocent blood") and threw Jonah into the sea.

d. The sea ceased from its raging: The immediate end of the storm proved that Jonah's God was for real, and that Jonah's resistance to that God was the real problem. In a logical response the sailors feared the LORD exceedingly, sacrificed to God and made promises to serve Him.

i. The sailors moved from fearing the storm to fearing the LORD, just the disciples in the boat did when Jesus calmed the storm (Mark 4:35-41).

ii. "Brethren, I wish I had meet words with which I could fitly describe the peace which comes to a human heart when we learn to see Jesus cast into the sea of divine wrath on our account. Conscience accuses no longer. Judgment now decides for the sinner instead of against him. Memory can look back upon past sins, with sorrow for the sin it is true, but yet with no dread of any penalty to come. It is a blessed thing for a man to know that he cannot be punished, that heaven and earth may shake, but he cannot be punished for his sin." (Spurgeon)

e. And took vows: Notice that the vows of the sailors came after they were delivered. Based on this, many commentators believe that the sailors came to a true faith in God.

i. Spurgeon preached a sermon with four wonderful points based on the actions of the crew in this chapter.

· Sinners, when they are tossed upon the sea of conviction, make desperate efforts to save themselves

· The fleshly efforts of awakened sinners must inevitably fail

· The soul's sorrow will continue to increase as long as it relies on its own efforts

· The way of safety for sinners is to be found in the sacrifice of another on their behalf

© 2001 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: Jon 1:1

JONAH 1:1 —Is the Book of Jonah fact or fiction?

PROBLEM: Traditional Bible scholarship has held that the Book of Jonah records events that actually took place in history. However, because of the literary style of the book and the amazing adventures that are said to have befallen the prophet Jonah, many modern scholars propose that it is not a book of actual historical events, but a fictional story designed to communicate a message. Did the events of Jonah actually happen or not?

SOLUTION: There is good evidence that the events recorded in the Book of Jonah are literal historical events that took place in the life of the prophet Jonah.

First, the tendency to deny the historicity of Jonah stems from an antisupernatural bias. If miracles are possible, there is no real reason to deny that Jonah is historical.

Second, Jonah and his prophetic ministry is mentioned in the historical book of 2 Kings ( 14:25 ). If his supernatural prediction is mentioned in a historical book, why should the historical nature of his prophetical book be rejected?

Third, the most devastating argument against the denial of the historical accuracy of Jonah is found in Matthew 12:40 . In this passage Jesus predicts His own burial and resurrection, and provides the doubting scribes and Pharisees the sign that they demanded. The sign is the experience of Jonah. Jesus says, “For as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth.” If the tale of Jonah’s experience in the belly of the great fish was only fiction, then this provided no prophetic support for Jesus’ claim. The point of making reference to Jonah is that if they did not believe the story of Jonah being in the belly of the fish, then they would not believe the death, burial, and resurrection of Jesus. As far as Jesus was concerned, the historical fact of His own death, burial, and resurrection was on the same historical ground as Jonah in the belly of the fish. To reject one was to cast doubt on the other (cf. John 3:12 ). Likewise, if they believed one, they should believe the other.

Fourth, Jesus went on to mention the significant historical detail. His own death, burial, and resurrection was the supreme sign that verified His claims. When Jonah preached to the unbelieving Gentiles, they repented. But, here was Jesus in the presence of His own people, the very people of God, and yet they refused to believe. Therefore, the men of Nineveh would stand up in judgment against them, “because they [the men of Nineveh] repented at the preaching of Jonah” ( Matt. 12:41 ). If the events of the Book of Jonah were merely parable or fiction, and not literal history, then the men of Nineveh did not really repent, and any judgment upon the unrepentant Pharisees would be unjust and unfair. Because of the testimony of Jesus, we can be sure that Jonah records literal history.

Finally, there is archaeological confirmation of a prophet named Jonah whose grave is found in northern Israel. In addition, some ancient coins have been unearthed with an inscription of a man coming out of a fish’s mouth.

Evidence: Jon 1:1

If you want to run from God, the devil will always provide the transportation. DR JERRY VINES

Evidence: Jon 1:2

For how to confront sinners, see Psa 41:4 comment.

Evidence: Jon 1:4-5

The storms of this life tell a thinking person that all is not well between humanity and God. The tempest of His anger sent the Genesis curse across the sea of humanity and this earthly abode. Earthquakes, hurricanes, floods, tornadoes, famine, drought, disease and death tell us that we don't have harmony with Heaven.

It is because of death that every sensible man cries out to his god. Every civilization has a measure ot faith in some god. We have yet to discover an atheistic civilization. Primitive man is ignorant, but he's not that ignorant. In his darkened mind, he worships the sun or an idol made by his hands. He practices some form of sacrifice to try and appease his god because he can see that he lives on the brink of death.

He tries through his own religious effects to "lighten the ship." But religion cannot save him from death. His own labors are not able to deliver him. It's not by any works of righteousness that we are saved, but only according to His mercy (see also Eph 2:8-9 ).

Introduction / Outline

JFB: Jonah (Book Introduction)

JONAH was the son of Amittai, of Gath-hepher in Zebulun (called Gittah-hepher in Jos 19:10-13), so that he belonged to the kingdom of the ten tribes, not to Judah. His date is to be gathered from 2Ki 14:25-27, "He (Jeroboam II) restored the coast of Israel from the entering of Hamath unto the sea of the plain, according to the word of the Lord God of Israel, which He spake by the hand of His servant Jonah, the son of Amittai, the prophet, which was of Gath-hepher. For the Lord saw the affliction of Israel, that it was very bitter: for there was not any shut up, nor any left, nor any helper for Israel. And the Lord said not that He would blot out the name of Israel from under heaven: but He saved them by the hand of Jeroboam the son of Joash." Now as this prophecy of Jonah was given at a time when Israel was at the lowest point of depression, when "there was not any shut up or left," that is, confined or left at large, none to act as a helper for Israel, it cannot have been given in Jeroboam's reign, which was marked by prosperity, for in it Syria was worsted in fulfilment of the prophecy, and Israel raised to its former "greatness." It must have been, therefore, in the early part of the reign of Joash, Jeroboam's father, who had found Israel in subjection to Syria, but had raised it by victories which were followed up so successfully by Jeroboam. Thus Jonah was the earliest of the prophets, and close upon Elisha, who died in Joash's reign, having just before his death given a token prophetical of the thrice defeat of Syria (2Ki 13:14-21). Hosea and Amos prophesied also in the reign of Jeroboam II, but towards the closing part of his forty-one years' reign. The transactions in the Book of Jonah probably occurred in the latter part of his life; if so, the book is not much older than part of the writings of Hosea and Amos. The use of the third person is no argument against Jonah himself being the writer: for the sacred writers in mentioning themselves do so in the third person (compare Joh 19:26). Nor is the use of the past tense (Jon 3:3, "Now Nineveh was an exceeding great city") a proof that Nineveh's greatness was past when the Book of Jonah was being written; it is simply used to carry on the negative uniformly,--"the word of the Lord came to Jonah . . . so Jonah arose . . . now Nineveh was," &c. (Jon 1:1; Jon 3:3). The mention of its greatness proves rather that the book was written at an early date, before the Israelites had that intimate knowledge of it which they must have had soon afterwards through frequent Assyrian inroads.

As early as JULIAN and PORPHYRY, pagans ridiculed the credulity of Christians in believing the deliverance of Jonah by a fish. Some infidels have derived it from the heathen fable of the deliverance of Andromeda from a sea monster by Perseus [APOLLODORUS, The Library, 2.4,3]; or from that of Arion the musician thrown into the sea by sailors, and carried safe to shore on a dolphin [HERODOTUS, History, 1.24]; or from that of Hercules, who sprang into the jaws of a sea monster, and was three days in its belly, when he undertook to save Hesione [DIODORUS SICULUS, Historical Library, 4.42; HOMER, The Iliad, 20.145; 21.442]. Probably the heathen fables are, vice versa, corruptions of the sacred narrative, if there be any connection. JEROME states that near Joppa lay rocks, pointed out as those to which Andromeda was bound when exposed to the sea monster. This fable implies the likelihood of the story of Jonah having passed through the Phœnicians in a corrupted form to Greece. That the account of Jonah is history, and not parable (as rationalists represent), appears from our Lord's reference to it, in which the personal existence, miraculous fate, and prophetical office of Jonah are explicitly asserted: "No sign shall be given but the sign of the prophet Jonas: for, as Jonas was three days and three nights in the whale's belly, so shall the Son of man be three days and three nights in the heart of the earth" (Mat 12:39-40). The Lord recognizes his being in the belly of the fish as a "sign," that is, a real miracle, typical of a similar event in His own history; and assumes the execution of the prophet's commission to Nineveh, "The men of Nineveh . . . repented at the preaching of Jonas; and behold, a greater than Jonas is here" (Mat 12:41).

It seemed strange to KIMCHI, a Jew himself, that the Book of Jonah is among the Scriptures, as the only prophecy in it concerns Nineveh, a heathen city, and makes no mention of Israel, which is referred to by every other prophet. The reason seems to be: a tacit reproof of Israel is intended; a heathen people were ready to repent at the first preaching of the prophet, a stranger to them; but Israel, who boasted of being God's elect, repented not, though warned by their own prophets at all seasons. This was an anticipatory streak of light before the dawn of the full "light to lighten the Gentiles" (Luk 2:32). Jonah is himself a strange paradox: a prophet of God, and yet a runaway from God: a man drowned, and yet alive: a preacher of repentance, yet one that repines at repentance. Yet Jonah, saved from the jaws of death himself on repentance, was the fittest to give a hope to Nineveh, doomed though it was, of a merciful respite on its repentance. The patience and pity of God stand in striking contrast with the selfishness and hard-heartedness of man.

Nineveh in particular was chosen to teach Israel these lessons, on account of its being capital of the then world kingdom, and because it was now beginning to make its power felt by Israel. Our Lord (Mat 12:41) makes Nineveh's repentance a reproof of the Jews' impenitence in His day, just as Jonah provoked Israel to jealousy (Deu 32:21) by the same example. Jonah's mission to Nineveh implied that a heathen city afforded as legitimate a field for the prophet's labors as Israel, and with a more successful result (compare Amo 9:7).

The book is prose narrative throughout, except the prayer of thanksgiving in the second chapter (Jon 2:1-9). The Chaldæisms in the original do not prove spuriousness, or a later age, but were natural in the language of one living in Zebulun on the borders of the north, whence Aramaic peculiarities would readily arise; moreover, his message to Nineveh implies acquaintance with Assyrian. Living as Jonah did in a part of Israel exposed to Assyrian invasions, he probably stood in the same relation to Assyria as Elijah and Elisha had stood to Syria. The purity of the language implies the antiquity of the book, and the likelihood of its being Jonah's own writing. Indeed, none but Jonah could have written or dictated such peculiar details, known only to himself.

The tradition that places the tomb of Jonah opposite to Mosul, and names it "Nebbi Junus" (that is, "prophet Jonah"), originated probably in the spot having been occupied by a Christian church or convent dedicated to him [LAYARD]. A more ancient tradition of JEROME'S time placed the tomb in Jonah's native village of Gath-hepher.

JFB: Jonah (Outline)

• JONAH'S COMMISSION TO NINEVEH, FLIGHT, PUNISHMENT, AND PRESERVATION BY MIRACLE. (Jon. 1:1-17)
• JONAH'S PRAYER OF FAITH AND DELIVERANCE. (Jon 2:1-10)
• JONAH'S SECOND COMMISSION TO NINEVEH: THE NINEVITES REPENT OF THEIR EVIL WAY: SO GOD REPENTS OF THE EVIL THREATENED. (Jon 3:1-10)
• JONAH FRETS AT GOD'S MERCY TO NINEVEH: IS REPROVED BY THE TYPE OF A GOURD. (Jon 4:1-11)

TSK: Jonah 1 (Chapter Introduction)

Overview

Jon 1:1, Jonah, sent to Nineveh, flees to Tarshish; Jon 1:4, He is bewrayed by a tempest; Jon 1:11, thrown into the sea; Jon 1:17, and swallowed by a fish.

MHCC: Jonah (Book Introduction)

Jonah was a native of Galilee, 2Ki 14:25. His miraculous deliverance from out of the fish, rendered him a type of our blessed Lord, who mentions it, so as to show the certain truth of the narrative. All that was done was easy to the almighty power of the Author and Sustainer of life. This book shows us, by the example of the Ninevites, how great are the Divine forbearance and long-suffering towards sinners. It shows a most striking contrast between the goodness and mercy of God, and the rebellion, impatience, and peevishness of his servant; and it will be best understood by those who are most acquainted with their own hearts.

MHCC: Jonah 1 (Chapter Introduction)

(Jon 1:1-3) Jonah, sent to Nineveh, flees to Tarshish.

(Jon 1:4-7) He is stayed by a tempest.

(Jon 1:8-12) His discourse with the mariners.

(Jon 1:13-17) He is cast into the sea, and miraculously preserved.

Matthew Henry: Jonah (Book Introduction)

An Exposition, with Practical Observations, of The Book of Jonah

This book of Jonah, though it be placed here in the midst of the prophetical books of scripture, is yet rather a history than a prophecy; one line of prediction there is in it, Yet forty days, and Nineveh shall be overthrown; the rest of the book is a narrative of the preface to and the consequences of that prediction. In the midst of the obscure prophecies before and after this book, wherein are many things dark and hard to be understood, which are puzzling to the learned, and are strong meat for strong men, comes in this plain and pleasant story, which is entertaining to the weakest, and milk for babes. Probably Jonah was himself the penman of this book, and he, as Moses and other inspired penmen, records his own faults, which is an evidence that in these writings they designed God's glory and not their own. We read of this same Jonah 2Ki 14:25, where we find that he was of Gath-hepher in Galilee, a city that belonged to the tribe of Zebulun, in a remote corner of the land of Israel; for the Spirit, which like the wind, blows where it listeth, will as easily find out Jonah in Galilee as Isaiah at Jerusalem. We find also that he was a messenger of mercy to Israel in the reign of Jeroboam the second; for the success of his arms, in the restoring of the coast of Israel, is said to be according to the word of the Lord which he spoke by the hand of his servant Jonah the prophet. Those prophecies were not committed to writing, but this against Nineveh was, chiefly for the sake of the story that depends upon it, and that is recorded chiefly for the sake of Christ, of whom Jonah was a type; it contains also very remarkable instances of human infirmity in Jonah, and of God's mercy both in pardoning repenting sinners, witness Nineveh, and in bearing with repining saints, witness Jonah.

Matthew Henry: Jonah 1 (Chapter Introduction)

In this chapter we have, I. A command given to Jonah to preach at Nineveh (Jon 1:1, Jon 1:2). II. Jonah's disobedience to that command (Jon 1:3). III. The pursuit and arrest of him for that disobedience by a storm, in which he was asleep (Jon 1:4-6). IV. The discovery of him, and his disobedience, to be the cause of the storm (Jon 1:7-10). V. The casting of him into the sea, for the stilling of the storm (Jon 1:11-16). VI. The miraculous preservation of his life there in the belly of a fish (Jon 1:17), which was his reservation for further services.

Constable: Jonah (Book Introduction)

Introduction

Background

Jonah is the fifth of the Minor Prophets (the Book of the Twelve) in our English Bibles. It is unique among the Latter Prophets (Isaiah through Malachi) in that it is almost completely narrative similar to the histories of Elijah and Elisha (1 Kings 17-19; 2 Kings 2:4-6).¹ The exceptional section, of course, is Jonah's psalm in 2:2-9. Jonah is the only Old Testament prophet on record whom God sent to a heathen nation with a message of repentance.² He was Israel's foreign missionary whereas Hosea was Israel's home missionary. Both of these prophets revealed important characteristics about God: Hosea God's loyal love to Israel, and Jonah His compassion for all people, specifically Gentiles.

Jonah's hometown was Gath-hepher in Galilee (2 Kings 14:25; cf. Josh. 19:13). It stood north of Nazareth in the tribal territory of Zebulun. Jonah prophesied in the Northern Kingdom during the reign of Israel's Jeroboam II (793-753 B.C.; 2 Kings 14:25). Second Kings 14:25 records that Jonah prophesied that Jeroboam II would restore Israel to her former boundaries, which the king did.

It is very probable that God sent Jonah to Nineveh, the capital of the great Assyrian Empire, during the years when that nation was relatively weak. Following the death of King Adad-nirari III in 783 B.C. the nation was not strong again until Tiglath-pileser III seized the throne in 745 B.C.³ During this 37 year period Assyria had difficulty resisting its neighbors to the North, the Urartu mountain tribes who allied with their neighbors, the people of Mannai and Madai. These invaders pushed the northern border of Assyria south to within less than 100 miles of Nineveh. This vulnerable condition evidently made the king and residents of Nineveh receptive to Jonah's prophetic message to them.

Nineveh, the capital of the Assyrian Empire, stood on the eastern bank of the Tigris River. It had walls 100 feet high and 50 feet thick, and the main one, punctuated by 15 gates, was over seven and one half miles long.⁴ The total population was probably about 600,000 including the people who lived in the suburbs outside the city walls (cf. 4:11). The residents were idolaters and worshipped Asur and Ishtar, the chief male and female deities, as did almost all the Assyrians. Assyria was a threat to Israel's security (cf. Hos. 11:5; Amos 5:27). This is one reason Jonah refused to go to Nineveh. He feared the people might repent and that God would refrain from punishing Israel's enemy.

Date and Writer

Most critical scholars date this prophecy in the postexilic period during the time of Ezra and Nehemiah. They base their opinion on the past tense in 3:3, the size of Nineveh according to that verse, and the differences in style between Jonah and Hosea, another northern prophet. Many conservative scholars believe that these arguments do not outweigh the evidence for a pre-exilic date that many features of the book and the traditional Jewish commentaries present.

If the book records events that really happened, the record of them must have come from Jonah himself. However the book nowhere claims that Jonah was its writer. It seems to argue against this possibility by relating the story in the third person rather than in the first. Therefore some unidentified writer appears to have put the book in its final form. The compilers of the Old Testament canon probably placed this book among the minor prophets because they believed that Jonah wrote it.⁵

One conservative scholar has suggested that what we have is a version of the story that someone wrote for the nation of Judah. He supposedly did this to teach its people the lessons that God earlier taught His prophet, the Ninevites, and the residents of Israel.⁶ Such a message would have been appropriate when the weakened Southern Kingdom faced a threat from another formidable power to its north namely Babylonia. However the arguments for the writer being Jonah are quite convincing.⁷

The events recorded in the book probably covered only a few months or years at the most. Jonah lived during Jeroboam II's reign (793-753 B.C.). Probably a date of composition somewhere in the neighborhood of 750 B.C. would not be far from the truth.

Historicity

Since the rise of critical scholarship in the nineteenth century, many writers and teachers now believe that the events recorded in this book were not historical.⁸ They interpret this book as an allegory or as a parable.

The allegorical interpretation views the book as "a complete allegory in which each feature represents an element in the historical and religious experience of the Israelites."⁹ This interpretation may have arisen because "Jonah" means "dove," and the Jews had long regarded the dove as a symbol of their nation (cf. Ps. 74:19; Hos. 11:11).¹⁰ Those who adopt this interpretation see the book as teaching Israel's mission and failure in being God's missionary agent to the Gentiles. Jonah's flight to Tarshish represents Israel's failure before the Exile, and the great fish symbolizes Babylon. The disgorging of Jonah stands for Israel's second chance following her restoration to the land.

The parabolic interpretation also regards the book as not historical. However, its advocates view it as simply a moral story designed to teach a spiritual lesson. Essentially the lesson is that God's people should not be narrow and introverted but outreaching and missionary in their love and concern for those outside their number who are facing God's judgment. The difference in these two interpretations is the amount of detail that its advocates press. The parabolic interpretation argues for one primary lesson in the story whereas the allegorical interpretation finds meaning in its details too.

Jewish and Christian interpreters believed that the Book of Jonah was historical until the rise of critical scholarship. Jesus Christ referred to Jonah as a historical person and to his experience as real (Matt. 12:38-42; 16:4; Luke 11:29-32).¹¹

"If the three days' confinement of Jonah in the belly of the fish really had the typical significance which Christ attributes to it . . ., it can neither be a myth or dream, nor a parable, nor merely a visionary occurrence experienced by the prophet; but must have had as much objective reality as the facts of the death, burial, and resurrection of Christ."¹²

It is unlikely that the writer would have given us the name of Jonah's father if he was not a real person. Furthermore the narrator presented Jonah as a real person, not a mythical or fictitious figure.

The main argument against the book being historical is Jonah's surviving three days and nights in the fish's belly (1:17). However various writers have documented many similar miraculous deliverances.¹³ Since such a survival is physically possible, we should not dismiss the historical view especially since Jesus endorsed Jonah's "resurrection."

Some interpreters, including myself, who hold to the historicity of the events also believe that the book contains symbolic and typical teaching.

"Whereas other prophets proclaimed in words the position of the Gentiles with regard to Israel in the nearer and more remote future, and predicted not only the surrender of Israel to the power of the Gentiles, but also the future conversion of the heathen to the living God, and their reception into the kingdom of God, the prophet Jonah was entrusted with the commission to proclaim the position of Israel in relation to the Gentile world in a symbolico-typical manner, and to exhibit both figuratively and typically not only the susceptibility of the heathen for divine grace, but also the conduct of Israel with regard to the design of God to show favour to the Gentiles, and the consequences of their conduct."¹⁴

The book is probably a prophetic narrative in its literary genre.¹⁵

"The concern of a number of OT prophetic narratives is to trace the process whereby a divine oracle was fulfilled. This book, on the contrary, breaks the pattern surprisingly by showing how and why a divine oracle, concerning the destruction of Nineveh, was not fulfilled."¹⁶

Many commentators who deny the historicity of the book regard it as a parable with certain allegorical features and its literary tone as parody or satire.¹⁷

Purpose

The book is a revelation to God's people of His sovereign power and loving care for all His creatures, even cattle. This revelation came first to Jonah personally and then through him to the Jews. It was not a revelation to the Ninevites. Their responsibility was simply to repent and humble themselves. This revelation should have moved the Israelites to respond as the Assyrians did namely with repentance and humility. They faced similar threats first from the Assyrians and then from the Babylonians. Jonah's lack of concern for the Ninevites contrasts with God's concern for them that was to be the pattern for His people.

Canonicity

The earliest extrabiblical reference to this book is in Ecclesiasticus 49:10. There Ben Sira, who lived not later than 190 B.C., referred to "the twelve prophets" namely the writers of the Minor Prophets books, which include Jonah. The Jewish rabbis never challenged the canonicity of this book.

Message¹⁸

The Book of Jonah does not contain the record of a prophet's message as much as the record of a prophet's experience. That feature makes Jonah distinctive among the prophetic books. This prophet's experiences are what we need to look at to learn the message of this book. That is also true of the former prophets books: Joshua, Judges, Samuel, and Kings. They too teach by recording selected experiences more than prophetic oracles.

There are many incidental features of this story such as the ship, the storm, the fish, the gourd, the worm, the hot wind, and even Nineveh. They are important parts of the revelation, but they do not give us the message of the book. It is the major features of the story that do this. The major features are God and Jonah.

God's dealings with Jonah are even more important than His dealings with the Ninevites from the standpoint of the book's revelation. These dealings reveal God's attitude and activity toward the nations and toward His own people for the nations' sake. We have here a revelation of Yahweh and a revelation of the responsibility of Yahweh's representatives.

One of the characteristics that marked the Israelites was their exclusivity. During the reign of Jeroboam II, when Jonah ministered, Israel was expanding geographically. She was forming alliances with her neighbor nations. However at the same time she was more exclusive religiously than she had ever been. The Israelites believed that their privileged relationship with God needed guarding so the Gentiles would not take it from her as they had taken so many other things. The Israelites projected their hostile attitude toward the Gentiles onto Yahweh. They thought of Him as hostile to their enemies too. Jonah epitomized that attitude. God gave His people this book to teach them that His attitude toward those outside the covenants and promises was quite different from theirs, and theirs should be different too.

The major revelation of Yahweh in this book comes through in His dealings with Nineveh and in His dealings with Jonah. Let's note first what this book reveals about the Lord from His dealings with Nineveh.

Rather than having a superior, exclusive attitude toward the Ninevites, God's attitude was compassion. We can see this attitude at the beginning of the book when God commands Jonah to go to Nineveh. We see it again in God's patient persistence as He brings His prodigal prophet to repentance. We see it again when He sends Jonah there a second time. The clearest revelation of God's attitude toward Nineveh, however, comes through in the last two verses of the book (4:10-11). Amos reveals the sovereignty of God, and Obadiah reveals the judgment of God. Jonah reveals the compassion of God. It is an important balancing revelation among these prophetic messages.

The Hebrew word translated "have compassion" in 4:10 and 11 (Heb. hus) means "to spare by sheltering." The idea is that of covering and so shielding from danger. Jesus said, "O Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling" (Matt. 23:37). Jesus expressed the same attitude toward Jerusalem that God did toward Nineveh. We see God's attitude toward sinning cities, great groups of people. This is the attitude that has driven missionaries throughout the ages. It is God's attitude of compassion.

All God's activities in this book proceeded from this basic attitude. We might conclude that God sent Jonah to cry against Nineveh only because He was angry with it because of its sin. Certainly it was under His judgment for its sins, but the last verse reveals the underlying motive of God, His compassion.

Seen in this light the troublesome statement that God changed His mind in 3:10 becomes less problematic. The Hebrew word used here (nacham) carries the connotation of being relieved and comforted. We should hear God sighing in relief when we read this verse. When Nineveh repented, God saw that judgment would not be necessary, and this made Him very glad. When people turn from their sin, God turns from their judgment. Of course, God's judgment of sin is a manifestation of His love, but we do not normally appreciate that fact.

Turning to what this book reveals about God's dealings with Jonah we see two things.

First, God needs messengers. In one sense God needs no one and nothing because He is self-sufficient. However in another sense He has chosen to limit His freedom by sending His messages through people. The New Testament expression of this truth is, "How shall they hear without a preacher?" (Rom. 10:14). God has chosen to use human messengers to carry His messages.

The second thing we see as we examine God's dealings with Jonah is that because God needs messengers He is persistent and patient with the messengers He selects. We see this in God's not abandoning Jonah when he boarded the ship to Tarshish. We see it in God's preparing a fish to preserve and transport him back to dry land. We see it in God recommissioning Jonah. We see it in His providing a gourd to shelter the prophet. We see it in God's patient teaching when Jonah was burning up with heat and anger. We see it in God's attempts to bring Jonah into sympathy with His merciful purpose. In all these instances we see God lovingly persuading the prophet to share His fellowship by sharing His attitude.

What about the revelation of the responsibility of God's representatives in this book?

Positively it is to represent God. Jonah did not rebel against God and become angry with God because He failed to appreciate God. He knew God quite well, as 4:2 makes perfectly clear. God sends people to represent Him who know Him. Jonah rebelled and became angry because he hated Nineveh. We should be able to appreciate this because all of us hate violence and cruelty when the wicked misdirect their wrath against people who do not deserve it.

To represent God His servants must be obedient. His orders must have priority over their desires. God's purposes must override our prejudices and our preferences. If that is not the case, then the messenger experiences estrangement from God. However there must be shared attitudes as well as obedient actions for true fellowship to exist. Jonah was not an acceptable representative until his attitude mirrored God's even though he had acquiesced to do God's will.

Jonah gives us the negative example in his attitude toward Nineveh. Jesus gives us the positive one in His attitude toward Jerusalem. Think of all the teeming cities of the world, where cruelty and corruption reign, and then remember that God has compassion on their inhabitants. Do we have more concern for plants than for people? We shall never have a missionary heart until we come into close fellowship with the God of compassion. When we not only know about Him but walk with Him, then we will share His concern. When Jesus looked on Jerusalem, He wept over it.

This book teaches us how God feels about His people as well as how He feels about the teeming masses who do not know Him. He needs us to take His message of compassion to the lost. God is always in need of messengers to stand in the gap. His word must become incarnate before it becomes impressive. That was true in Jesus' case, and it is true in ours. It is good to send Bibles all over the world, but God's primary method always has been to send a preacher with His Word. When people receive the witness of someone whose life God has persuaded to obey him the message of repentance becomes persuasive.

God still needs us, and He sends us (Matt. 28:19-20). Every Christian man, woman, boy, and girl can identify with God's call to Jonah to go to Nineveh. Why must we lift up our voices and cry against the Ninevehs of our day? Their wickedness has come up before the Lord. It is damning them. God wants to save them. Judgment is forever God's unusual (strange) act. What is usual for God is compassion, deliverance, and salvation. Therefore we must announce God's judgment so people have an opportunity to repent.

Notice that when Jonah was disobedient to God there was still much about him that was commendable. This is often true of us in our disobedience, and it often encourages us in our disobedience. Jonah went down to Joppa and found a ship waiting. Often when we disobey God we find that circumstances seem to accommodate us and cooperate with us. Jonah evidently paid his own fare. That was commendable responsibility. Nevertheless all these circumstances that Jonah could have viewed as indications that he was doing right clearly were not indicating that. He never reached Tarshish. God did not allow him to go that far. God gave him some freedom, but He eventually brought him up short. Likewise God does not remind us at every turn that we are disobedient, but He will bring us to the point of acknowledging our disobedience (cf. 1:7). He will not take His hand off us.

The church's failure in evangelism and missions is not due to our failure to know God and His compassion. We do know Him. We have even experienced His compassion in our own lives. Our failure is due to our hatred for those under God's judgment, our Ninevites. Let's admit it. We really do not want to see the world saved. We are much happier enjoying the spiritual comforts of being God's chosen people than we are reaching out to the lost. Let's admit it. We hate the lost just as Jonah did. Why don't we reach out to the city in which we now live? We don't like the people who live there.

How can we overcome this problem? We will not overcome it by trying to love those we hate. That is humanly impossible. What we must do is what Jonah did. We must begin by simply obeying God, by doing what He has told us to do namely go to them with the message of deliverance. In other words we should love our Lord even though we may not love the lost. When we obey Him, as Jonah did, God will begin to deal with our attitude toward those under His judgment.

The Book of Jonah deals with the problem of exclusivism, the sin of concluding that if we have received God's compassion it is for ourselves alone. What we need to do is begin obeying the commission that God has given us. Hopefully our obedience will arise out of love for Him, but it may arise out of our learning that disregarding that commission can result in much pain for us. In any case we need to obey. Then God will begin to teach us love for the unlovely. That too may be a painful learning process, but God will be very tender with us as He teaches us. We will also enter into true fellowship with our Savior who wept over Jerusalem because we will share His heart of compassion.

The message of Jonah then is that God will give us His heart of compassion for the lost as we execute the commission that He has given us.

Constable: Jonah (Outline)

Outline

I. The disobedience of the prophet chs. 1-2

A. Jonah's attempt to flee from God 1:1-3

B. Jonah's lack of compassion 1:4-6

C. Jonah's failure to fear his sovereign God 1:7-10

D. The sailors' compassion and fear of God 1:11-16

D. Jonah's deliverance by God 1:17-2:1

E. Jonah's psalm of thanksgiving 2:2-9

F. Jonah's deliverance from the fish 2:10

II. The obedience of the prophet chs. 3-4

A. Jonah's proclamation to the Ninevites 3:1-4

B. The Ninevites' repentance 3:5-10

C. Jonah's displeasure at God's mercy 4:1-4

D. God's rebuke of Jonah for his attitude 4:5-9

E. God's compassion for those under His judgment 4:10-11

The following outline points out some of the parallels in the story nicely.¹⁹

I. A Hebrew sinner saved (1:1-2:10[11])

A. Jonah's disobedience (1:1-3)

B. Jonah's punishment; heathen homage (1:4-16)

C. Jonah's rescue (1:17-2:10 [2:1-11])

1. God's grace (1:17 [2:1])

2. Jonah's praise (2:1-9 [2-10])

3. God's last word (2:10 [11])

II. Heathen Sinners Saved (3:1-4:11)

A. Jonah's obedience (3:1-4)

B. Nineveh's repentance (3:5-9)

C. Jonah's rebuke (3:10-4:11)

1. God's grace (3:10)

2. Jonah's plaint (4:1-3)

3. God's last word (4:4-11)

Constable: Jonah

Jonah

Bibliography

Allen, Leslie C. The Books of Joel, Obadiah, Jonah and Micah. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1976.

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. Chicago: Moody Press, 1964. Revised ed. 1974.

Backus, William. The Paranoid Prophet. Minneapolis: Bethany House Publishers, 1986.

Baly, Dennis. The Geography of the Bible. London: Lutherworth, 1957.

Chisholm, Robert B., Jr. "Does God Change His Mind'?" Bibliotheca Sacra 152:608 (October-December 1995):387-99.

Constable, Thomas L. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost, pp. 99-113. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

de Vaux, Roland. Ancient Israel. New York: McGraw-Hill, 1961.

Ellison, H. L. "Jonah." In Daniel-Minor Prophets. Vol. 7 of Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1985.

Feinberg, Charles Lee. Jonah, Micah, and Nahum. The Major Messages of the Minor Prophets series. New York: American Board of Missions to the Jews, 1951.

Gaebelein, Frank E. Four Minor Prophets: Obadiah, Jonah, Habakkuk, and Haggai. Chicago: Moody Press, 1970.

Hannah, John D. "Jonah." In Bible Knowledge Commentary: Old Testament, pp. 1461-73. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Howe, George F. "Jonah and the Great Fish." Biblical Research Monthly, January 1973, pp. 6-8.

International Standard Bible Encyclopaedia, 1957 ed. S.v. "Nineveh," by A. H. Sayce.

Keil, C. F. The Twelve Minor Prophets. 2 vols. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1949.

McGee, J. Vernon. Jonah: Dead or Alive? St. Louis: Miracle Press, 1969.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

_____. The Minor Prophets. Westwood, NJ: Fleming H. Revell, 1960.

New Bible Dictionary, 1962 ed. S.v. "Nineveh," by D. J. Wiseman.

_____. S.v. "Tarshish," by J. A. Thompson.

Pentecost, J. Dwight. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

Strickland, Wayne G. "Isaiah, Jonah, and Religious Pluralism." Bibliotheca Sacra 153:609 (January-March 1996):24-33.

Thomas, D. Winton. "Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew." Vetus Testamentum 3 (1953):209-24.

Wilson, A. J. "Sign of the Prophet Jonah and Its Modern Confirmations." Princeton Theological Review 25 (October 1927):630-42.

Wendland, Ernst R. "Text Analysis and the Genre of Jonah (Part 1)." Journal of the Evangelical Theological Society 39:2 (June 1996):191-206.

_____. "Text Analysis and the Genre of Jonah (Part 2)." Journal of the Evangelical Theological Society 39:3 (September 1996):373-95.

Wiseman, Donald J. "Jonah's Nineveh." Tyndale Bulletin 30 (1979):29-51.

Wycliffe Bible Encyclopedia, 1975 ed. S.v. "Nineveh," by Elmer B. Smick.

Copyright 2003 by Thomas L. Constable

Haydock: Jonah (Book Introduction)

THE PROPHECY OF JONAS.

INTRODUCTION.

Jonas prophesied in the reign of Jeroboam II, as we learn from 4 Kings xiv. 25., to whom also he foretold his success in restoring all the borders of Israel. He was of Geth --- Opher, in the tribe of Zabulon, and consequently of Galilee; which confutes that assertion of the Pharisees, (John vii, 52.) that no prophet ever arose out of Galilee. He prophesied and prefigured in his own person the death and resurrection of Christ, and was the only one among the prophets who was sent to preach to the Gentiles. (Challoner) --- The most incredible mystery in our religion, and the vocation of the Gentiles, are thus insinuated. (Calmet) --- The latter shall be saved if they repent, like Ninive. (Worthington) --- Thomas Paine's supposition, that this book was written by a pagan "to satirise the malignant character of a predicting priest," requires no refutation. (Haydock) (Watson)

Gill: Jonah (Book Introduction)

INTRODUCTION TO JONAH

This book, in the Hebrew copies, is called "Sepher Jonah", the Book of Jonah; by the Vulgate Latin version "the Prophecy of Jonah": and in the Syriac version "the Prophecy of the Prophet Jonah". His name signifies a dove, derived from a root which signifies to oppress; because it is a creature liable to oppression, and to become the prey of others. Hillerus ^a derives the word from a root which signifies to be "fair" and "beautiful", as this creature is This name is very suitable to a prophet and minister of the Lord, who ought to be wise as serpents, and harmless as doves; and who mourn over their own sins, and the sins of others. Jonah did not always in, his conduct answer to his name, particularly when he was so angry at the Lord's sparing the Ninevites, and so impatient for the loss of his gourd. His father's name was Amittai, as in Jon 1:1 and in 2Ki 14:25; from whence it also appears that he was of Gathhepher, a town in the tribe of Zebulun, Jos 19:13; and was a part of Galilee, Isa 9:1; and so R. Jochanan, in Abendana, affirms, that he was of the tribe of Zebulun, and of Gathhepher, which was in that tribe; which confutes that notion of the Pharisees in the times of Christ, that no prophet came out of Galilee, Joh 7:52. The Jews ^b have a tradition that his mother was the widow of Sarepta, whose son Elijah raised from the dead, which was this prophet; and who is said to be the son of Amittai, that is, "truth": because his mother thereby knew and believed that the word of the Lord in the mouth of Elijah was truth, 1Ki 17:23; but his being a Hebrew contradicts him, Jon 1:9; for Sarepta was a city of Sidon, and he must have been a Sidonian if born of her, and not a Hebrew: but, be this as it will, it is certain he was a prophet of the Lord; and this book, which bears his name, and very probably was written by him, its divine authority is confirmed by the testimony Christ, of whom Jonah was a type; see Mat 12:39; and indeed the principal design of this book is to set forth in himself the type of the death and resurrection of Christ, by his being three days in the whale's belly, and then delivered from it; and to declare the grace and mercy of God to repenting sinners, and to signify the calling of the Gentiles after the death and resurrection of Christ; and is a very profitable book to instruct us about the power and goodness of God; the nature of repentance, and the effects of it; the imperfection and infirmities of the best of men in this life; and the call and mission of the ministers of the word, and the necessity of their conformity and attendance to it. Cyprian the martyr was converted from idolatry by hearing this prophecy read and explained by Caecilius. If this prophet was the son of the widow of Sarepta, or the person Elisha sent to anoint Jehu, according to the tradition of the Jews ^c, he was born in the times of Ahab, and lived in the reigns of Joram and Jehu; and, according to Bishop Lloyd ^d, he prophesied in the latter end, of Jehu's reign; where Mr. Whiston ^e also places him, about 860 B.C.; or in the beginning of the reign of Jehoahaz, when Israel was greatly oppressed by Hazael king of Syria, 2Ki 13:22; at which time he might prophesy of the victories and success of Jeroboam the second, and grandson of Jehoahaz, 2Ki 14:25; and, if so, he is more ancient than Isaiah, Hosea, Amos, Joel, and Micah, whose contemporary he is generally thought to be Pseudo-Epiphanius ^f, as he gives a wrong account of the place of the birth of this prophet, so of the place of his burial; which he makes to be in the land of Saar, and in the cave of Kenan, the father of Caleb and Othniel; but it is more likely that he died and was buried at Geth, where he was born; and where Jerom ^g says his grave was, shown in his time, about two miles from Zippore, in the way to Tiberias; with which account Isidore ^h agrees; and so Benjamin Tudelensis ⁱ says, his sepulchre was on a hill near Zippore. Monsieur Thevenot ^k says, not far from Nazareth the tomb of Jonah is now to be seen, to which the Turks bear a great respect.

Gill: Jonah 1 (Chapter Introduction)

INTRODUCTION TO JONAH 1

This chapter gives an account of the call and mission of Jonah to go to Nineveh, and prophesy there, and the reason of it, Jon 1:1; his disobedience to it, Jon 1:3. God's resentment of it, by sending a storm into the sea, where he was, which terrified the mariners, and put the ship in danger of being lost, Jon 1:4; The discovery of Jonah and his disobedience as the cause of the tempest, and how it was made, Jon 1:6; The casting of him into the sea at his own motion, and with his own consent, though with great reluctance in the mariners, Jon 1:11. The preparation of a fish for him, which swallowed him up, and in which he lived three days and three nights, Jon 1:17.