Text -- Jonah 1:11-17 (NET)

1:11 Because the storm was growing worse and worse, they said to him, “What should we do to you to make the sea calm down for us?” 1:12 He said to them, “Pick me up and throw me into the sea to make the sea quiet down, because I know it’s my fault you are in this severe storm.” 1:13 Instead, they tried to row back to land, but they were not able to do so because the storm kept growing worse and worse. 1:14 So they cried out to the Lord, “Oh, please, Lord, don’t let us die on account of this man! Don’t hold us guilty of shedding innocent blood. After all, you, Lord, have done just as you pleased.” 1:15 So they picked Jonah up and threw him into the sea, and the sea stopped raging. 1:16 The men feared the Lord greatly, and earnestly vowed to offer lavish sacrifices to the Lord.

Jonah Prays

1:17 The Lord sent a huge fish to swallow Jonah, and Jonah was in the stomach of the fish three days and three nights.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jon 1:13

They were willing to be at any labour to save him.

Wesley: Jon 1:14

Now they all cry to Jonah's God, to Jehovah.

Wesley: Jon 1:14

Let us not perish for taking away his life.

Wesley: Jon 1:14

Sending the tempest, arresting the prophet by it, detecting him by lot, sentencing him by his own mouth, and confirming the condemning sentence by the continuance of the storm.

Wesley: Jon 1:16

Perhaps as Jonah's casting over - board was a type of Christ's death, so the effect it had upon the mariners might be a type of the conversion of the Heathen from idols unto God.

Wesley: Jon 1:16

Probably they vowed, they would ever worship him whom Jonah preached, the Creator of heaven and earth.

Wesley: Jon 1:17

The Hebrew word is, numbered, has appointed him for Jonah's receiver and deliverer. God has the command of all his creatures, and can make any of them serve his designs of mercy to his people.

JFB: Jon 1:11

They ask this, as Jonah himself must best know how his God is to be appeased. "We would gladly save thee, if we can do so, and yet be saved ourselves" (Jon 1:13-14).

JFB: Jon 1:12

Herein Jonah is a type of Messiah, the one man who offered Himself to die, in order to allay the stormy flood of God's wrath (compare Psa 69:1-2, as to Messiah), which otherwise must have engulfed all other men. So Caiaphas by the Spirit declared it expedient that one man should die, and that the whole nation should not perish (Joh 11:50). Jonah also herein is a specimen of true repentance, which leads the penitent to "accept the punishment of his iniquity" (Lev 26:41, Lev 26:43), and to be more indignant at his sin than at his suffering.

JFB: Jon 1:13

(Pro 21:30). Wind and tide--God's displeasure and God's counsel were against them.

JFB: Jon 1:14

That is, for taking this man's life.

JFB: Jon 1:14

Do not punish us as Thou wouldst punish the shedders of innocent blood (compare Deu 21:8). In the case of the Antitype, Pontius Pilate washed his hands and confessed Christ's innocence, "I am innocent of the blood of this just person." But whereas Jonah the victim was guilty and the sailors innocent, Christ our sacrificial victim was innocent and Pontius Pilate and nil of us men were guilty. But by imputation of our guilt to Him and His righteousness to us, the spotless Antitype exactly corresponds to the guilty type.

JFB: Jon 1:14

That Jonah has embarked in this ship, that a tempest has arisen, that he has been detected by casting of lots, that he has passed sentence on himself, is all Thy doing. We reluctantly put him to death, but it is Thy pleasure it should be so.

JFB: Jon 1:15

So at Jesus' word (Luk 8:24). God spares the prayerful penitent, a truth illustrated now in the case of the sailors, presently in that of Jonah, and thirdly, in that of Nineveh.

JFB: Jon 1:16

They offered some sacrifice of thanksgiving at once, and vowed more when they should land. GLASSIUS thinks it means only, "They promised to offer a sacrifice."

JFB: Jon 1:17

Not created specially for this purpose, but appointed in His providence, to which all creatures are subservient. The fish, through a mistranslation of Mat 12:40, was formerly supposed to be a whale; there, as here, the original means "a great fish." The whale's neck is too narrow to receive a man. BOCHART thinks, the dog-fish, the stomach of which is so large that the body of a man in armor was once found in it [Hierozoicon, 2.5.12]. Others, the shark [JEBB]. The cavity in the whale's throat, large enough, according to CAPTAIN SCORESBY, to hold a ship's jolly boat full of men. A miracle in any view is needed, and we have no data to speculate further. A "sign" or miracle it is expressly called by our Lord in Mat 12:39. Respiration in such a position could only be by miracle. The miraculous interposition was not without a sufficient reason; it was calculated to affect not only Jonah, but also Nineveh and Israel. The life of a prophet was often marked by experiences which made him, through sympathy, best suited for discharging the prophetical function to his hearers and his people. The infinite resources of God in mercy as well as judgment are prefigured in the devourer being transformed into Jonah's preserver. Jonah's condition under punishment, shut out from the outer world, was rendered as much as possible the emblem of death, a present type to Nineveh and Israel, of the death in sin, as his deliverance was of the spiritual resurrection on repentance; as also, a future type of Jesus' literal death for sin, and resurrection by the Spirit of God.

JFB: Jon 1:17

Probably, like the Antitype, Christ, Jonah was cast forth on the land on the third day (Mat 12:40); the Hebrew counting the first and third parts of days as whole twenty-four hour days.

Clarke: Jon 1:11

What shall we do unto thee - In these poor men there was an uncommon degree of humanity and tender feeling.

Clarke: Jon 1:12

I know that for my sake - I am not worthy to live; throw me overboard. God will not quiet the storm till I am cast out of the ship. Here was deep compunction; and honest avowal of sin; and a justification of the displeasure which God had now manifested.

Clarke: Jon 1:13

The men rowed hard - Were very unwilling to proceed to this extremity, and thought they would risk every thing rather than cast this disobedient prophet into the great deep.

Clarke: Jon 1:14

They cried unto the Lord - Under a conviction that he was the self-existing Being, the Maker of the heavens and the earth, and the author of the present storm, they put up their prayers to him

Clarke: Jon 1:14

Let us not perish for this man’ s life - They were now about to cast him overboard; but seemed to call God to witness that it was with the utmost reluctance, and only in obedience to his command. There is a parallel passage in the Argonautics, which has been quoted to illustrate this: -

Πολλα δε μερμηριζον ενι φρεσι πευκαλιμησι

Η μεν αποφθισωσι, και ιχθυσι κυρμα βαλωσι

Αινολεχη Μμηδειαν, αποτρεψωσι δ ’ Εριννυν.

Ver. 1171

"And much they doubted, in their prudent minds

Whether to kill and cast a prey to fishe

Wretched Medea, and avert their fate.

See Newcome.

Clarke: Jon 1:16

Offered a sacrifice - The first perhaps ever offered on board a vessel since the ark floated on the waters of the great deluge; and it is most probable that these heathens, witnessing what was done, became sincere converts to the true God.

Clarke: Jon 1:17

Now the Lord had prepared a great fish - דג גדול dag gadol

This could not have been a whale, for the throat of that animal can scarcely admit a man’ s leg; but it might have been a shark, which abounds in the Mediterranean, and whose mouth and stomach are exceedingly capacious. In several cases they have been known to swallow a man when thrown overboard. See the note on Mat 12:40 (note), where the whole subject of this verse is considered at large. That days and nights do not, among the Hebrews, signify complete days and nights of twenty-four hours, see Est 4:16, compared with Est 5:1; Jdg 14:17, Jdg 14:18. Our Lord lay in the grave one natural day, and part of two others; and it is most likely that this was the precise time that Jonah was in the fish’ s belly.

Calvin: Jon 1:11

The sailors asked counsel of Jonah; and hence it appears that they were touched with so much fear as not to dare to do any thing to him. We hence see how much they had improved almost in an instant, since they spared an Israelite, because they acknowledged that among that people the true God was worshipped, the supreme King of heaven and earth: for, without a doubt, it was this fear that restrained them from throwing Jonah immediately into the sea. For since it was certain that through his fault God was displeased with them all, why was it that they did not save themselves by such an expiation? That they then delayed in so great a danger, and dared not to lay hold instantly on Jonah, was an evident proof that they were restrained, as I have said, by the fear of God.

They therefore inquire what was to be done, What shall we do to thee, that the sea may be still to us? ²⁷ for the sea was going, etc. By going Jonah means, that the sea was turbulent: for the sea is said to rest when it is calm, but when it is turbulent, then it is going, and has various movements and tossings. The sea, then, was going and very tempestuous ²⁸ We hence see that God was not satisfied with the disgrace of Jonah, but he purposed to punish his offense still more. It was necessary that Jonah should be led to the punishment which he deserved, though afterwards, he was miraculously delivered from death, as we shall see in its proper place.

Calvin: Jon 1:12

Jonah then answers, Take me, and throw me into the sea, and it will be still to you. It may be asked whether Jonah ought to have of his own accord offered himself to die; for it seemed to be an evidence of desperation. He might, indeed, have surrendered himself to their will; but here he did, as it were, stimulate them, “ Throw me into the sea, ” he says; “for ye cannot otherwise pacify God than by punishing me.” He seemed like a man in despair, when he would thus advance to death of his own accord. But Jonah no doubt knew that he was doomed to punishment by God. It is uncertain whether he then entertained a hope of deliverance, that is, whether he confidently relied at this time on the grace of God. But, however it may have been, we may yet conclude, that he gave himself up to death, because he knew and was fully persuaded that he was in a manner summoned by the evident voice of God. And thus there is no doubt but that he patiently submitted to the judgment which the Lord had allotted to him. Take me, then, and throw me into the sea

Then he adds, The sea will be to you still Here Jonah not only declares that God would be pacified by his death, because the lot had fallen upon him, but he also acknowledges that his death would suffice as an expiation, so that the tempest would subside: and then the reason follows — I know, he says, that on my account is this great tempest come upon you. When he says that he knew this, he could not refer to the lot, for that knowledge was common to them all. But Jonah speaks here by the prophetic spirit: and he no doubt confirms what I have before referred to, — that the God of Israel was the supreme and only King of heaven and earth. This certainty of knowledge, then, of which Jonah speaks, must be referred to his own consciences and to the teaching of that religion in which he had been instructed.

And now we may learn from these words a most useful instruction: Jonah does not here expostulate with God, nor contumeliously complain that God punished him too severely, but he willingly bears his charged guilt and his punishment, as he did before when he said, “I am the worshipper of the true God.” How could he confess the true God, whose great displeasure he was then experiencing? But Jonah, we see, was so subdued, that he failed not to ascribe to God his just honor; though death was before his eyes, though God’s wrath was burning, we yet see, that he gave to God, as we have said, the honor due to him. So the same thing is repeated in this place, Behold, he says, I know that on my account has this great tempest happened He who takes to himself all the blame, does not certainly murmur against God. It is then a true confession of repentance, when we acknowledge God, and willingly testify before men that he is just, though, according to the judgment of our flesh, he may deal violently with us. When however we give to him the praise due to his justice, we then really show our penitence; for unless God’s wrath brings us down to this humble state of mind, we shall be always full of bitterness; and, however silent we may be for a time, our heart will be still perverse and rebellious. This humility, then, always follows repentance, — the sinner prostrates himself before God, and willingly admits his own sin, and tries not to escape by subterfuges.

And it was no wonder that Jonah thus humbled himself; for we see that the sailors did the same: when they said that lots were to be cast, they added at the same time, “Come ye and let us cast lots, that we may know why this evil has happened to us.” They did not accuse God, but constituted him the Judge; and thus they acknowledged that he inflicted a just punishment. And yet every one thought himself to have been innocent; for however conscience might have bitten them, still no one considered himself to have been guilty of so great a wickedness as to subject him to God’s vengeance. Though, then, the sailors thought themselves exempt from any great sin, they yet did not contend with God, but allowed him to be their Judge. Since then they, who were so barbarous, confined themselves within these bounds of modesty, it was no wonder that Jonah, especially when he was roused and began to feel his guilt, and was also powerfully restrained by God’s hand, — it was no wonder that he now confessed that he was guilty before God, and that he justly suffered a punishment so heavy and severe. We ought then to take special notice of this, — that he knew that on his account the storm happened or that the sea was so tempestuous against them all. The rest we defer until tomorrow.

Calvin: Jon 1:13

This verse shows that the sailors and the rest were more inclined to mercy, when they saw that the holy Prophet was willing to undergo the punishment which he had deserved. When therefore, he confessed that he was guilty, and refused not to be punished, they became anxious to spare his life, though they were heathens, and also for the most part barbarians: and as each of them could not but be frightened with his immediate danger, the wonder is increased, that they had such regard for the life of one who alone was in fault, and who had now freely confessed this. But the Lord so turned their hearts, that they now saw more clearly how grievous a sin it was to flee away from the call of God, and not to yield obedience, as we have before observed, to his command. Many think that this is a light offense, and readily indulge themselves in it: but it is not in the power of men to weigh sins; the balance is deceitful when men estimate their sins according to their own judgment. Let us then learn to ascribe to God his own honor, — that he alone is Judge, and is far above us, and can alone determine how grievous or how slight any sin is. But common sense, except when men willfully deceive themselves by vain flatteries, clearly teaches this, — that it is no light offense when we evade the command of God; for, as we have stated, men do thus take away from God his supreme authority; and what is left to God, when he governs not the creatures whom he has formed, and whom he sustains by his power? The Lord, then, designed to show here, that his displeasure could not be otherwise pacified than by drowning Jonah in the sea; though, as we shall presently see, he had something greater in view. But, in the meantime, this is worthy of being observed, — that the Lord intended to make Jonah an example, that all may now know that he is not to be trifled with, but that he ought to be obeyed as soon as he commands any thing.

The word which the Prophet uses has been variously explained by interpreters. חתר , chetar, is properly, to dig; so that some think it to be a metaphorical expression, as rowers seem to dig the sea; and this sense is not unsuitable. Others carry the metaphor still higher, — that the sailors searched out or sought means by which they might drive the ship to land. But the other metaphor, as being less remote, is more to be approved. The Latins call it to toil, ( moliri ) when the rowers not only apply gently their oars, but when they make a greater effort. The sailors, then, toiled to bring back the ship ²⁹ But for what purpose? To spare the life of the man who had already confessed that he was guilty before God, and that the storm, which threatened them all with a shipwreck, had arisen through his fault: but he says that they could not, for the sea was tempestuous, as we have already seen in our yesterday’s lecture.

Calvin: Jon 1:14

I come now to the second verse. They cried, he says, to Jehovah and said, We beseech ³⁰ , Jehovah, let us not perish, we pray, on account of the life of this man, and give not, that is, lay not, innocent blood upon us ³¹ The Prophet now expresses more fully why the sailors toiled so much to return to port, or to reach some shore, — they were already persuaded that Jonah was a worshipper of the true God, and not only this, but that he was a Prophet, inasmuch as he had told them, as we have seen, that he had fled from the presence of God, because he feared to execute the command which we have noticed. It was therefore pious ( reverentia ) fear that restrained the sailors, knowing, as they did, that Jonah was the servant of the true God. They, at the same time, saw, that Jonah was already standing for his sin before God’s tribunal, and that punishment was demanded. This they saw; but yet they wished to preserve his life.

Now this place shows, that there is by nature implanted in all an abhorrence of cruelty; for however brutal and sanguinary many men may be, they yet cannot divest themselves of this feeling, — that the effusion of human blood is hateful. Many, at the same time, harden themselves; but they apply a searing iron: they cannot shake off horror, nay, they feel that they are detested by God and by men, when they thus shed innocent blood. Hence it was that the sailors, who in other respects hardly retained a drop of humanity, fled as suppliants to God, when the case was about the death of man; and they said, אנה יהוה , ane Ieve, ‘We beseech Jehovah:’ and the expression is repeated; which shows that the sailors earnestly prayed that the Lord would not impute this as a sin to them.

We hence see that though these men had never known the doctrine of the law, they were yet so taught by nature that they knew that the blood of man is dear and precious in the sight of God. And as to us, we ought not only to imitate these sailors, but to go far beyond them: for not only ought the law of nature to prevail among us, but also the law of God; for we hear what God had formerly pronounced with his own mouth,

‘Whosoever sheddeth man’s blood, shed shall his blood be,’ (Gen 9:6.)

And we know also the reason why God undertakes to protect the life of men, and that is, because they have been created in his image. Whosoever then uses violence against the life of man, destroys, as far as he can the image of the eternal God. Since it is so, ought not violence and cruelty to be regarded by us with double horror? We ought also to learn another thing from this doctrine: God proves by this remarkable testimony what paternal feeling he manifests towards us by taking our life under his own guardianship and protection; and he even proves that we are really the objects of his care, inasmuch as he will execute punishment and vengeance when any one unjustly injures us. We then see that this doctrine on the one side restrains us, that we may not attempt anything against the lives of our brethren; and, on the other side, it assures us of the paternal love of God, so that being allured by his kindness we may learn to deliver up ourselves wholly to his protection.

I now come to the last clause of the verse, For thou, Jehovah, hast done as it has pleased thee. The sailors clearly prove here that they did not willingly shed innocent blood. How then can these two things agree, — that the blood was innocent, and that they were blameless? They adopted this excuse, — that they obeyed God’s decree, that they did nothing rashly or according to their own inclinations, but followed what the Lord had prescribed: though, indeed, God had not spoken, yet what he required was really evident; for as God demanded an expiation by the death of Jonah, so he designed to continue the tempest until he was thrown into the deep. These things the sailors now put forward. But we must notice, that they did not cast the blame on God, as blasphemers are wont to do, who, while they seek to exempt themselves from blame, find fault with God, or at least put him in their own place: “Why then,” they say, “does he sit as a judge to condemn us for that of which he is himself the author, since he has so decreed?” At this day there are many fanatics who thus speak, who obliterate all the difference between good and evil, as if lust were to them the law. They at the same time make a covert of God’s providence. Jonah wished not that such a thing should be thought of the sailors; but as they well understood that God governed the world justly, though his counsels be secret and cannot be comprehended by us, — as, then, they were thus convinced, they thus strengthened themselves; and though they gave to God the praise due to his justice, they at the same time trembled lest they should be guilty of innocent blood.

We now then see how reverently these men spoke of God, and that so much religious fear possessed them, that they did not rob God of his praise, Thou Jehovah, they said, hast done as it has pleased thee ³² Do they here accuse God of tyranny, as though he confounded all things without any cause or reason? By no means. They took this principle as granted, — that the will of God is right and just, yea, that whatever God has decreed is beyond doubt just. Being then thus persuaded, they took the will of God as the rule for acting rightly: “As thou, Jehovah, hast done as it seemed good to thee, so we are blameless.” But at the same time it is proper also to add, that the sailors do not vainly talk here of the secret providence of God in order to impute murder to him, as ungodly men and profane cavilers do at this day: but as the Lord made known his purpose to them, they show that the storm and the tempest could not be otherwise calmed and quieted than by drowning Jonah: they therefore took this knowledge of God’s purpose as a certain rule to follow. At the same time they fled, as I have said, to God, and supplicated his mercy, lest in a matter so perplexed and difficult he should involve them in the same punishment, as they were constrained to shed innocent blood. We now then apprehend the meaning of this passage. Now it follows —

Calvin: Jon 1:15

Jonah shows here that the tempest arose through his fault; for the issue proved this with certainty. The sailors had not only cast lots, but after Jonah was thrown into the sea the storm calmed, and the sea became still, — this sudden change sufficiently proved that Jonah was the only cause why they were so nearly shipwrecked. For if the sea had not calmed immediately, but after some interval of time, it might have been ascribed to chance: but as the sea instantly rested, it could not be otherwise said than that Jonah was condemned by the judgment of God. He was indeed cast into the sea by the hands of men; but God so presided, that nothing could be ascribed to men, but that they executed the judgment which the Lord had openly demanded and required from them. This, then, is the import of this verse. He now adds —

Calvin: Jon 1:16

Jonah now declares what fruit followed; and first, he says, that the sailors feared the true God. He uses here the proper name of God, Jehovah; for, as we have already seen, they were addicted to their own superstitions, as each of them cried to his own god: but it was a false notion; for they went astray after their own superstitions. The Prophet now points out the difference, — that they began to fear the true God. At the same time it may have been, that they afterwards relapsed into their own errors; yet it ought not to be overlooked that the Lord constrained them to entertain such a fear. The Hebrews, as it has been already said, sometimes take fear in a general sense, as meaning worship. It is said in 2Kg 17:32, of the new inhabitants of the land of Canaan, who had been removed from Persia, that they “feared God,” that is, that they imitated the legal rite in sacrifices while worshipping God. But there is an addition in this place, which shows that the meaning is more restricted, for it is said to have been a great fear. Then Jonah means that the sailors and the passengers were not only touched with the fear of God, but that they also had the impression that the God of Israel was the supreme King of heaven and earth, that he held all things under his hand and government. This fear no doubt led them to true knowledge so as to know that they were previously deluded, and that whatever the world had invented was mere delusion, and that the gods devised by the fancies of men were nothing else but mere idols. We now then perceive what Jonah means.

But we must here say somewhat more at large of the fear of God. When the Scripture speaks of the fear of God, it sometimes means the outward worship, and sometimes true piety. When it designates the outward worship, it is no great thing; for hypocrites usually perform their ceremonies, and thus testify that they worship God: but yet, as they obey not God with sincerity of heart, nor bring faith and repentance, they do nothing but trifle. But the fear of God is often taken for true piety; and then it is called the beginning or the chief point of wisdom, or even wisdom itself, as it is in Job 28:28. The fear of God, then, or that pious regard ( reventia ) by which the faithful willingly submit themselves to God, is the chief part of wisdom.

But it also often happens that men are touched by servile fear, so as to have a desire to satisfy God, while, at the same time, they have even a wish to draw him down from his throne. This servile fear is full of perverseness; for they, at the same time, champ the bridle, as they cannot exempt themselves from his power and authority. Such was this fear of which Jonah speaks; for all those whom he mentions were not suddenly so changed as to devote themselves to the true God: they had not indeed made such a progress as this; it was not such real and thorough conversion of the soul as changed them into new men. How, then, is it said that they feared? even because the Lord extorted from them a confession at the time: it may have been that some of them afterwards made a greater progress; but I speak now generally of the whole. Because then it is said that they feared God, we are not hence to conclude that they really repented, so as to become wholly devoted to the God of Israel. But yet they were constrained to know and to confess that the God of Israel was the only and the true God. How so? because that dreadful judgment filled them with terror, so that they perceived that he alone was God who had heaven and earth under his command.

We now then see how that fear is to be viewed, of which Jonah speaks. If they afterwards made no farther progress, it only served to condemn them, that these sailors, having perceived by a sure evidence who the only true God was, mingled with the worship of him their wicked and ungodly superstitions, as many do even in our day. The Papists hold this truth in common with us, — that there is one true God, the framer of heaven and earth, yea, they come still nearer, and say that the only-begotten Son of God is our Redeemer; but yet we see how they contaminate the whole worship of God, and turn his truth to a lie; for they blend the worship of God with that of idols, so that there is nothing pure among them. But this main truth is however of great service, when the Lord stretches forth his hand to miserable men; for if there was no conviction of this under the Papacy that the word of God is to be believed, and that Christ the Son of God is the King and Head of the Church, we must have had to employ against them a long circuitous argument; but now an access to them is easy: when we bring against them the Law, and the Prophets, and the Gospel, they are restrained by some measure of reverence, and dare not to reject the authority of the Supreme God. We then see, that this fear is in itself of no great value, if men remain fixed in their own mire; but when it is the Lords purpose afterwards to call them, this fear opens for them the door to true godliness. So it may have been, as I have said, that some of these sailors and passengers had afterwards made better progress. But this fear of itself could have done nothing more than to convict them, so that no excuse could avail them before God’s tribunal; for a proof had been given them, by which they might know that there was no other God than He who was then worshipped by the chosen people.

He afterwards adds that they sacrificed a sacrifice to Jehovah ³³ They were accustomed before to offer sacrifices to their idols; but now they testified that they worshipped the God of Israel; for this is what sacrifices signify. But it must at the same time be observed that they thereby expressed this confession, that God confirmed the truth of his word. When, therefore, they perceived that this whole affair was ordered by the will of God, they were constrained to bear witness that he was the true God: this was the end and design of sacrifices.

It may, however, be inquired, whether that sacrifice pleased God. It is certain that whenever men bring forward their own devices, whatever is otherwise worthy of approbation in what they do, it cannot but be corrupted and vitiated by such a mixture; for God, as it is well known, allows of no associate. And we must remember that which is said in Ezekiel, ‘Go ye, sacrifice to the devil, and not to me!’ God there repudiates all the sacrifices which were wont to be offered by the people of Israel, because superstitions were blended with them. God then shows that such a mixture is so disapproved by him, that he chooses rather that the superstitious should wholly give themselves up to the devils than that his holy name should be thus profaned. Hence this sacrifice of itself was not lawful, nor could it have pleased God; but it was, so to speak, by accident and extrinsically that this sacrifice pleased God, — because he designed thus to make known his glory. Though, then, he repudiated the sailors themselves, yet it was his will that this act should bear a testimony to his glory: as, for instance, a deed is often vicious with regard to men, and yet in an accidental way it tends to set forth the glory of God.

And this ought to be carefully borne in mind: there is at this day a dispute, yea a fierce contest, about good works: and the Sophists ever deceive themselves by false reasoning; (παραλογισμῶ — sophistry) for they suppose that works morally good are either preparatory to the obtaining of grace, or meritorious towards attaining eternal life. When they speak of works morally good, they refer only to the outward deeds; they regard not the fountain or motive, nor even the end. When the heart of man is impure, unquestionably the work which thence flows is also ever impure, and is an abomination before God. When the end also is wrong, when it is not man’s purpose to worship God in sincerity of heart, the deed, however splendid it may appear, is filth in the presence of God. Hence the Sophists are greatly deceived, and are very childish, when they say, that works morally good please God, and are preparatory to grace and meritorious of salvation. But can this be, that a work does not please God, and yet avails to set forth his glory? I answer, that these two things are perfectly consistent, and are in no way so contrary that they cannot be easily reconciled. For God by accident, as I have said, accommodates to his own glory what is in itself vicious; I say, in itself, that is, with respect to men. Thus even under the Papacy the Christian name serves to the glory of God, for there ever remains some remnant. And how has it happened, that at this time the light of the Gospel has shone forth, and that true religion has been restored at least in many places? Even because the Lord has never suffered true religion to be extinguished, though it has been corrupted: for baptism under the Papacy, the very name of Christ as well as of the Church, and the very form of religion — all these have become wholly useless; but they have accidentally, as I have said, been of great service. When, therefore, we regard the priests ( sacrificos — the sacrificers) as well as the people, we find nothing but a perverted worship of God; they presumptuously and indiscriminately add their own superstitions and devices to the word of God, and there is nothing pure among them. Since then they thus blend together heaven and earth, they do nothing but provoke God’s wrath against themselves.

We now then understand why Jonah says that the sailors and passengers offered sacrifices. We must, at the same time, remember what I have lately said, that sacrifice was, as it were, a symbol of Divine worship: for even from the beginning this notion prevailed among all, that sacrifices were to be offered to none but to God; and heathens in all ages had no other opinion of sacrifices, but that they thus manifested their piety towards their gods. Since then sacrifices have been from the beginning offered to God alone, it follows, that they at this day are wholly inexcusable who join associates to God, and offer their sacrifices to mortals or to angels. How can this be borne in Christians, since heathens have ever confessed that they regarded those as gods to whom they were wont to offer their sacrifices? Now then, since God declares that the chief sacrifice to him is invocations as we read in Psa 1:1, the whole of religion under the Papacy must be perverted, as they pray not only to God but even to creatures: for they hesitate not to flee to Peter or to Paul, yea, to their own saints, real and fictitious, in the same manner as to the only true God. Inasmuch, then, as they rob God of this chief right, we see that they tread under foot the whole of religion by this sacrilege. Since, then, heathen men testified that they worshipped Jehovah, the God of Israel, by their external sacrifice, let us learn at this day not to transfer the rightful honor of God to creatures; but let this honor of being alone prayed to, be wholly and entirely reserved for him; for this, as we have said is the chief and the most valuable sacrifice which he demands and approves.

But Jonah also adds, that the sailors vowed vows to God This is a part of thanksgiving; for we know that the object, not only of the holy fathers, but also of the superstitious, in making vows, has ever been this — to bind themselves to God, and also to express their gratitude, and to make it evident, that they owed to him both their life and every favor bestowed on them. This then has in all ages been the reason for making, vows. When, therefore the sailors vowed a vow to God, they renounced their own idols. They cried before to their gods; but now they understand that they had cried in vain, and without any benefit, as they had to no purpose uttered their cries in the air. Now then they made their vows to the only true God; for they knew that their lives were in his hand.

And here we may easily learn how foolishly the Sophists of our day heap together all passages of Scripture which make any mention of vows; for they think that we are to be overwhelmed by that term alone, when we condemn their false vows. But no one of us has ever denied or does deny, that it is lawful to vows provided it be done according to what the Law and the Gospel prescribes. What we hold is, — that men are not thoughtlessly to obtrude on God what comes uppermost, but that they are to vow what he approves, and also, that they regard a right and just end in vowing, even to testify their gratitude to God. But in common vows which are made, there are the grossest errors, as also in the whole of the Papal worship; for they vow this and that to God indiscriminately, and regard not what the Lord requires or approves: one, on certain days, abstains from meat; another combs not his head: and a third trots away on some pilgrimage. All these things, we know, are rejected by God. And further, when they vow nothing but what God approves, it is yet done for a wrong purpose: for they seek in this way to bind God to themselves, and the diabolical conceit of merits ever possesses their minds. And, lastly, they consider not what they can do; they vow perpetual celibacy when at the same time incontinence burns them; and thus we see that, like the giants, they fight with God himself; and, in the meantime, they allow themselves an unbridled liberty as to whatever they vow.

Let us then know, that whenever the Scripture speaks of vows, we are to take for granted these two principles, — that vows as they appertain to the worship of God, ought not to be taken without any discretion, according to men’s fancy, but ought to be regulated and guided by God’s rule, so that men may bring nothing to God, except what they know to be approved by his word, — and then, that they are to keep in view the right end, even to show by this symbol their gratitude to God, to testify that they are preserved by his kindness, as was the case with these sailors, who made a vow because they thought that none but God was their deliverer; and so they testified, that when they came safe to shore, they would make it known that the God of Israel had showed mercy to them. It follows —

Calvin: Jon 1:17

What the Prophet here briefly relates ought to be carefully weighed by us. It is easily passed over, when we read in a few words that Jonah was swallowed up by a fish, and that he was there three days and three nights: but though Jonah neither amplified or illustrated in a rhetorical manner what is overlooked by us, nor adopted any display of words, but spoke of the event as though it were an ordinary thing, we yet see what the event itself really was: Jonah was cast into the sea. He had been previously not only a worshipper of the true God, but also a Prophet, and had no doubt faithfully discharged his office; for God would not have resolved to send him to Nineveh, had he not conferred on him suitable gifts; and he knew him to be qualified for undertaking a burden so great and so important. As Jonah then had faithfully endeavored to serve God, and to devote himself to him through the whole of his past life, now that he is cast into the sea as one unworthy of the common light, that he is cut off from the society of men, and that he seems unworthy of undergoing a common or an ordinary punishment, but is exiled, as it were, from the world, so as to be deprived of light and air, as parricides, to whom formerly, as it is well-known, this punishment was allotted — as then Jonah saw that he was thus dealt with, what must have been the state of his mind?

Now that he tells us that he was three whole days in the inside of the fish, it is certain that the Lord had so awakened him that he must have endured continual uneasiness. He was asleep before he was swallowed by the fish; but the Lord drew him, as it were, by force to his tribunal, and he must have suffered a continual execution. He must have every moment entertained such thoughts as these, “Why does he now thus deal with thee? God does not indeed slay thee at once, but intends to expose thee to innumerable deaths.” We see what Job says, that when he died he would be at rest and free from all evils, (Job 14:6.) Jonah no doubt continually boiled with grief, because he knew that God was opposed to and displeased with him: he doubtless said to himself, “Thou hast to do, not with men, but with God himself, who now pursues thee, because thou hast become a fugitive from his presence.” As Jonah then must have necessarily thus thought within himself of God’s wrath, his case must have been harder than hundred deaths, as it had been with Job and with many others, who made it their chief petition that they might die. Now as he was not slain but languished in continual torments, it is certain that no one of us can comprehend, much less convey in words what must have come into the mind of Jonah during these three days. But I cannot now discuss what remains; I must therefore defer it to the next lecture.

Defender: Jon 1:14

These polytheistic foreigners, experienced seamen as they were, knew enough about violent storms at sea to know this unique storm had been sent by God - the God of Jonah."

Defender: Jon 1:15

"Even the wind and the sea obey Him" (Mar 4:41)."

Defender: Jon 1:16

It is significant that, at least at this time in pre-Christian history, these pagan sailors so quickly acknowledged the true God. Even though they followed a variety of gods, they somehow had retained such an intuitive sense of the one Creator God that they could recognize His power when it was manifested."

Defender: Jon 1:17

The Lord "prepared" a fish, a gourd, a worm, and a wind (Jon 1:17; Jon 4:6-8), in accomplishing His will and proclaiming His Word through Jonah.

Defender: Jon 1:17

This "great fish" was not necessarily a whale, although there are some whales with the ability to swallow a man whole. It could have been, for example, a large whale-shark, or possibly some now-extinct marine reptile (the word translated "whale" in Mat 12:40 could better be rendered "sea-monster"). It may even have been - for all we know to the contrary - a special marine animal created by God just for this purpose. The whole event is recorded as a miracle, and was so quoted by Christ (Mat 12:39, Mat 12:40), so it is a mistake to attempt to explain it as a purely natural phenomenon. There have been unconfirmed reports of men in recent times who have been swallowed by whales or whale-sharks - even some who survived such an experience - but these, even if authentic, are irrelevant. Jonah's experience was clearly, and altogether, a miracle.

Defender: Jon 1:17

The Lord Jesus confirmed the historicity of both Jonah and his experience in the "whale" by citing it as a type of His own coming death, burial and resurrection (Mat 12:39, Mat 12:40). In fact, these words of Christ probably indicate that Jonah, like Jesus, actually died and was then restored from death."

TSK: Jon 1:11

What : 1Sa 6:2, 1Sa 6:3; 2Sa 21:1-6, 2Sa 24:11-13; Mic 6:6, Mic 6:7

calm unto us : Heb. silent from us. wrought, and was tempestuous. or, grew more and more tempestuous. Heb. went and was, etc.

TSK: Jon 1:12

Take : 2Sa 24:17; Joh 11:50

for : Jos 7:12, Jos 7:20,Jos 7:21; 1Ch 21:17; Ecc 9:18; Act 27:24

TSK: Jon 1:13

Nevertheless the : There was great humanity and tender feeling in these men. They were probably affected deeply with the candid confession, the disinterested, submissive conduct of the disobedient prophet, and were unwilling to cast him into the deep, until they found that every effort to save themselves was in vain.

rowed : Heb. digged

but : Job 34:29; Pro 21:30

TSK: Jon 1:14

they : Jon 1:5, Jon 1:16; Psa 107:28; Isa 26:16

let : Gen 9:6; Deu 21:8; Act 28:4

for : Psa 115:3, Psa 135:6; Dan 4:34, Dan 4:35; Mat 11:26; Eph 1:9, Eph 1:11

TSK: Jon 1:15

they : Jos 7:24-26; 2Sa 21:8, 2Sa 21:9

and the : Psa 89:9, Psa 93:3, Psa 93:4, Psa 107:29; Mat 8:26; Luk 8:24

ceased : Heb. stood

TSK: Jon 1:16

feared : Jon 1:10; Isa 26:9; Dan 4:34-37, Dan 6:26; Mar 4:31; Act 5:11

offered : etc. Heb. sacrificed a sacrifice unto the Lord, and vowed vows, Gen 8:20; Jdg 13:16; 2Ki 5:17; Psa 107:22; Isa 60:5-7

made : Gen 28:20; Psa 50:14, Psa 66:13-16, Psa 116:14; Ecc 5:4

TSK: Jon 1:17

the Lord : Jon 4:6; Gen 1:21; Psa 104:25, Psa 104:26; Hab 3:2

in : Mat 12:40, Mat 16:4; Luk 11:30

belly : Heb. bowels

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jon 1:11

What shall we do unto thee? - They knew him to be a prophet; they ask him the mind of his God. The lots had marked out Jonah as the cause of the storm; Jonah had himself admitted it, and that the storm was for "his"cause, and came from "his"God . "Great was he who fled, greater He who required him. They dare not give him up; they cannot conceal him. They blame the fault; they confess their fear; they ask "him"the remedy, who was the author of the sin. If it was faulty to receive thee, what can we do, that God should not be angered? It is thine to direct; ours, to obey."

The sea wrought and was tempestuous - , literally "was going and whirling."It was not only increasingly tempestuous, but, like a thing alive and obeying its Master’ s will, it was holding on its course, its wild waves tossing themselves, and marching on like battalions, marshalled, arrayed for the end for which they were sent, pursuing and demanding the runaway slave of God . "It was going, as it was bidden; it was going to avenge its Lord; it was going, pursuing the fugitive prophet. It was swelling every moment, and, as though the sailors were too tardy, was rising in yet greater surges, shewing that the vengeance of the Creator admitted not of delay."

Barnes: Jon 1:12

Take me up, and cast me into the sea - Neither might Jonah have said this, nor might the sailors have obeyed it, without the command of God. Jonah might will alone to perish, who had alone offended; but, without the command of God, the Giver of life, neither Jonah nor the sailors might dispose of the life of Jonah. But God willed that Jonah should be cast into the sea - where he had gone for refuge - that (Wisdom 11:16) wherewithal he had "sinned, by the same also he might be punished"as a man; and, as a prophet, that he might, in his three days’ burial, prefigure Him who, after His Resurrection, should convert, not Nineveh, but the world, the cry of whose wickedness went up to God.

For I know that for my sake - o "In that he says, "I know,"he marks that he had a revelation; in that he says, "this great storm,"he marks the need which lay on those who cast him into the sea."

Barnes: Jon 1:13

The men rowed hard - , literally "dug."The word, like our "plowed the main,"describes the great efforts which they made. Amid the violence of the storm, they had furled their sails. These were worse than useless. The wind was off shore, since by rowing alpine they hoped to get back to it. They put their oars well and firmly in the sea, and turned up the water, as men turn up earth by digging. But in vain! God willed it not. The sea went on its way, as before. In the description of the deluge, it is repeated Gen 7:17-18, "the waters increased and bare up the ark, and it was lifted up above the earth; the waters increased greatly upon the earth; and the ark went upon the face of the waters."The waters raged and swelled, drowned the whole world, yet only bore up the ark, as a steed bears its rider: man was still, the waters obeyed. In this tempest, on the contrary, man strove, but, instead of the peace of the ark, the burden is, the violence of the tempest; "the sea wrought and was tempestuous against them". "The prophet had pronounced sentence against himself, but they would not lay hands upon him, striving hard to get back to land, and escape the risk of bloodshed, willing to lose life rather than cause its loss. O what a change was there. The people who had served God, said, Crucify Him, Crucify Him! These are bidden to put to death; the sea rageth; the tempest commandeth; and they are careless its to their own safety, while anxious about another’ s."

Barnes: Jon 1:14

Wherefore (And) they cried unto the Lord - " They cried"no more "each man to his god,"but to the one God, whom Jonah had made known to them; and to Him they cried with an earnest submissive, cry, repeating the words of beseeching, as men, do in great earnestness; "we beseech Thee, O Lord, let us not, we beseech Thee, perish for the life of this man"(i. e., as a penalty for taking it, as it is said, 2Sa 14:7. "we will slay him for the life of his brother,"and, Deu 19:21. "life for life.") They seem to have known what is said, Gen 9:5-6. "your blood of your lives will I require; at the hand of every beast will I require it and at the hand of man; at the hand of every man’ s brother will I require the life of man. Whoso sheddeth man’ s blood, by man shall his blood be shed, for in the image of God made He man", "Do not these words of the sailors seem to us to be the confession of Pilate, who washed his hands, and said, ‘ I am clean from the blood of this Man?’ The Gentiles would not that Christ should perish; they protest that His Blood is innocent."

And lay not upon us innocent blood - innocent as to them, although, as to this thing, guilty before God, and yet, as to God also, more innocent, they would think, than they. For, strange as this was, one disobedience, their whole life, they now knew, was disobedience to God; His life was but one act in a life of obedience. If God so punishes one sin of the holy 1Pe 4:18, "where shall the ungodly and sinner appear?"Terrible to the awakened conscience are God’ s chastenings on some (as it seems) single offence of those whom He loves.

For Thou, Lord, (Who knowest the hearts of all men,) hast done, as it pleased Thee - Wonderful, concise, confession of faith in these new converts! Psalmists said it, Psa 135:6; Psa 115:3. "Whatsoever God willeth, that doeth He in heaven and in earth, in the sea and in all deep places."But these had but just known God, and they resolve the whole mystery of man’ s agency and God’ s Providence into the three simple words , as (Thou) "willedst"(Thou) "didst.""That we took him aboard, that the storm ariseth, that the winds rage, that the billows lift themselves, that the fugitive is betrayed by the lot, that he points out what is to be done, it is of Thy will, O Lord". "The tempest itself speaketh, that ‘ Thou, Lord, hast done as Thou willedst.’ Thy will is fulfilled by our hands.""Observe the counsel of God, that, of his own will, not by violence or by necessity, should he be cast into the sea. For the casting of Jonah into the sea signified the entrance of Christ into the bitterness of the Passion, which He took upon Himself of His own will, not of necessity. Isa 53:7. "He was offered up, and He willingly submitted Himself."And as those who sailed with Jonah were delivered, so the faithful in the Passion of Christ. Joh 18:8-9. "If ye seek Me, let these go their way, that the saying might be fulfilled which"Jesus spake, ‘ Of them which Thou gavest Me, I have lost none. ‘ "

Barnes: Jon 1:15

They took up Jonah - o "He does not say, ‘ laid hold on him’ , nor ‘ came upon him’ but ‘ lifted’ him; as it were, bearing him with respect and honor, they cast him into the sea, not resisting, but yielding himself to their will."

The sea ceased (literally "stood") from his raging - Ordinarily, the waves still swell, when the wind has ceased. The sea, when it had received Jonah, was hushed at once, to show that God alone raised and quelled it. It "stood"still, like a servant, when it had accomplished its mission. God, who at all times saith to it Job 38:11, "Hitherto shalt thou come and no further, and here shall thy proud waves be stayed,"now unseen, as afterward in the flesh Mat 8:26, "rebuked the winds and the sea, and there was a great calm". "If we consider the errors of the world before the Passion of Christ, and the conflicting blasts of diverse doctrines, and the vessel, and the whole race of man, i. e., the creature of the Lord, imperiled, and, after His Passion, the tranquility of faith and the peace of the world and the security of all things and the conversion to God, we shall see how, after Jonah was cast in, the sea stood from its raging". "Jonah, in the sea, a fugitive, shipwrecked, dead, sayeth the tempest-tossed vessel; he sayeth the pagan, aforetime tossed to and fro by the error of the world into divers opinions. And Hosea, Amos, Isaiah, Joel, who prophesied at the same time, could not amend the people in Judaea; whence it appeared that the breakers could not be calmed, save by the death of (Him typified by) the fugitive."

Barnes: Jon 1:16

And the men feared the Lord with a great fear - because, from the tranquility of the sea and the ceasing of the tempest, they saw that the prophet’ s words were true. This great miracle completed the conversion of the mariners. God had removed all human cause of fear; and yet, in the same words as before, he says, "they feared a great fear;"but he adds, "the Lord."It was the great fear, with which even the disciples of Jesus feared, when they saw the miracles which He did, which made even Peter say, Luk 5:8. "Depart from me, for I am a sinful man, O Lord."Events full of wonder had thronged upon them; things beyond nature, and contrary to nature; tidings which betokened His presence, Who had all things in His hands. They had seen "wind and storm fulfilling His word"Psa 148:8, and, forerunners of the fishermen of Galilee, knowing full well from their own experience that this was above nature, they felt a great awe of God. So He commanded His people, "Thou shalt fear the Lord thy God Deu 6:13, for thy good always"Deu 6:24.

And offered a sacrifice - Doubtless, as it was a large decked vessel and bound on a long voyage, they had live creatures on board, which they could offer in sacrifice. But this was not enough for their thankfulness; "they vowed vows."They promised that they would do thereafter what they could not do then ; "that they would never depart from Him whom they had begun to worship."This was true love, not to be content with aught which they could do, but to stretch forward in thought to an abiding and enlarged obedience, as God should enable them. And so they were doubtless enrolled among the people of God, firstfruits from among the pagan, won to God Who overrules all things, through the disobedience and repentance of His prophet. Perhaps, they were the first preachers among the pagan, and their account of their own wonderful deliverance prepared the way for Jonah’ s mission to Nineveh.

Barnes: Jon 1:17

Now the Lord had (literally "And the Lord") prepared - Jonah (as appears from his thanksgiving) was not swallowed at once, but sank to the bottom of the sea, God preserving him in life there by miracle, as he did in the fish’ s belly. Then, when the seaweed was twined around his head, and he seemed to be already buried until the sea should give up her dead, "God prepared the fish to swallow Jonah". "God could as easily have kept Jonah alive in the sea as in the fish’ s belly, but, in order to prefigure the burial of the Lord, He willed him to be within the fish whose belly was as a grave."Jonah, does not say what fish it was; and our Lord too used a name, signifying only one of the very largest fish. Yet it was no greater miracle to create a fish which should swallow Jonah, than to preserve him alive when swallowed . "The infant is buried, as it were, in the womb of its mother; it cannot breathe, and yet, thus too, it liveth and is preserved, wonderfully nurtured by the will of God."He who preserves the embryo in its living grave can maintain the life of man as easily without the outward air as with it.

The same Divine Will preserves in being the whole creation, or creates it. The same will of God keeps us in life by breathing this outward air, which preserved Jonah without it. How long will men think of God, as if He were man, of the Creator as if He were a creature, as though creation were but one intricate piece of machinery, which is to go on, ringing its regular changes until it shall be worn out, and God were shut up, as a sort of mainspring within it, who might be allowed to be a primal Force, to set it in motion, but must not be allowed to vary what He has once made? "We must admit of the agency of God,"say these men when they would not in name be atheists, "once in the beginning of things, but must allow of His interference as sparingly as may be."Most wise arrangement of the creature, if it were indeed the god of its God! Most considerate provision for the non-interference of its Maker, if it could but secure that He would not interfere with it for ever! Acute physical philosophy, which, by its omnipotent word, would undo the acts of God! Heartless, senseless, sightless world, which exists in God, is upheld by God, whose every breath is an effluence of God’ s love, and which yet sees Him not, thanks Him not, thinks it a greater thing to hold its own frail existence from some imagined law, than to be the object of the tender personal care of the Infinite God who is Love! Poor hoodwinked souls, which would extinguish for themselves the Light of the world, in order that it may not eclipse the rushlight of their own theory!

And Jonah was in the belly of the fish - The time that Jonah was in the fish’ s belly was a hidden prophecy. Jonah does not explain nor point it. He tells the fact, as Scripture is accustomed to do so. Then he singles out one, the turning point in it. Doubtless in those three days and nights of darkness, Jonah (like him who after his conversion became Paul), meditated much, repented much, sorrowed much, for the love of God, that he had ever offended God, purposed future obedience, adored God with wondering awe for His judgment and mercy. It was a narrow home, in which Jonah, by miracle, was not consumed; by miracle, breathed; by miracle, retained his senses in that fetid place. Jonah doubtless, repented, marveled, adored, loved God. But, of all, God has singled out this one point, how, out of such a place, Jonah thanked God. As He delivered Paul and Silas from the prison, when they prayed with a loud voice to Him, so when Jonah, by inspiration of His Spirit, thanked Him, He delivered him.

To thank God, only in order to obtain fresh gifts from Him, would be but a refined, hypocritical form of selfishness. Such a formal act would not be thanks at all. We thank God, because we love Him, because He is so infinitely good, and so good to us, unworthy. Thanklessness shuts the door to His personal mercies to us, because it makes them the occasion of fresh sins of our’ s. Thankfulness sets God’ s essential goodness free (so to speak) to be good to us. He can do what He delights in doing, be good to us, without our making His Goodness a source of harm to us. Thanking Him through His grace, we become fit vessels for larger graces . "Blessed he who, at every gift of grace, returns to Him in whom is all fullness of graces; to whom when we show ourselves not ungrateful for gifts received, we make room in ourselves for grace, and become meet for receiving yet more."But Jonah’ s was that special character of thankfulness, which thanks God in the midst of calamities from which there was no human exit; and God set His seal on this sort of thankfulness, by annexing this deliverance, which has consecrated Jonah as an image of our Lord, to his wonderful act of thanksgiving.

Poole: Jon 1:11

Then said they when they heard all that Jonah had declared to them, and well weighed it all, and saw it looked all of one piece, most credible.

Unto him a prophet fittest in that respect to tell them what should be done, and a party so highly concerned in it.

What shall we do unto thee? if thy God will by thee declare his will and we do it, we shall not provoke him; and if thou submit to his will, and direct us, we shall not injure thee.

That the sea may be calm cease its rage, and return to its former calmness for us to make our voyage.

For the sea wrought, and was tempestuous though Jonah had recounted all, and given glory to God, taken shame to himself, and satisfied the seamen, yet the sea grew higher and higher, more tempestuous in itself, and more dangerous to them, and they were sensible that somewhat must be done with Jonah to quiet all. Their fear was lest they should mistake herein, and therefore they ask his counsel.

Poole: Jon 1:12

He said unto them he readily gives them advice for their safety.

Take me up: this he spake as a prophet directed of God, and not, as some Jewish rabbi thinks, choosing to die rather than to go to Nineveh.

Cast me forth into the sea throw me overboard into the sea; no other way must you deal with me than this, and this way I not only direct as expedient, but from God I give you it as a command, and you must do it; thus my God will punish my disobedience and contempt.

So shall the sea be calm unto you as a prophet I assure you the tempest shall cease, and you be safe, and by that you may know I being in the ship endangered you all.

I know I am assured of this, and though I have been your danger, and this was my fault, yet it shall not be my fault if you be drowned.

For my sake for my sin, which God will punish, but not by my own act, I must not leap overboard; it is a crime God will punish by that justice which is in this place.

This great tempest is upon you and will be, till you have executed God’ s sentence on me, which I willingly submit to.

Poole: Jon 1:13

Nevertheless Heb. And ; but rightly to the proper sense of the phrase rendered here

nevertheless: Notwithstanding the lot fell on Jonah, he confessed his fault, directs them to cast him overboard, and in all this avoweth himself to be a prophet of God, and assures them of a calm sea if they do this; yet, very willing to save him,

the men rowed hard they contrived all ways, and are willing to be at any labour to save him; they ply their oars, and strain their strength, with deep strokes tb force the ship to shore.

But they could not all was lost labour; God had given other order to his servants, the wind and sea; both obey him, and both keep Jonah a prisoner, self-condemned, and desirous of what the mariners were very unwilling to.

For the sea wrought and was tempestuous against them: see Jon 1:11 : the sea tossed itself more violently, and by unsteady motions, like some hurricane, every moment endangered them.

Poole: Jon 1:14

Wherefore since all their labour and skill to carry the ship to shore was successless, and they saw no remedy, but they must either follow Jonah’ s advice against himself, or drown with him,

they cried with importunity of mind, and with loud voices too in prayer,

unto the Lord not now, as in the beginning of the tempest, every man to his god; but, better instructed now, they all cry to Jonah’ s God, to Jehovah the true God.

We they all join in prayer.

Beseech sue to Mercy for mercy; they plead not innocency or merit, but pray for mercy, and that free. Thee; all sue to God, not to saints or intermediate demons. We

beseech thee it is repeated to note their vehemency in prayer.

Let us not perish for this man’ s life though he is pointed out by lot, hath advised us hereunto, yet if possible let the tempest cease, and we all be safe; let not him perish, nor we for him: so their first prayer is for safety to Jonah and all in the ship.

Lay not upon us innocent blood: this is the next suit, that if God, by the continued tempest, do peremptorily and irreversibly require Jonah’ s life, a person innocent among them, and who had, since he came to them, so demeaned himself, that, should they throw him overboard before they had tried all kind of means for preserving him, they might not be justly accounted barbarous murderers, and God would certainly charge innocent blood upon them; this they deprecate with all earnestness and importunity.

Hast done sending the tempest, arresting the prophet by it, detecting him by lot, sentencing him by his own mouth, and confirming the condemning sentence by the continuance of the storm, and so leaving us to perish with this offender against thee, or to be thy executioners; this is thine own doing, and it is just because thou doest it.

As it pleased thee though it be secret to us, and strange in our opinion, yet it is very just and necessary we know, or it would not please thee it should be so.

Poole: Jon 1:15

So Heb. And ,

they took up Jonah as he advised; with reset to themselves, though with full-consent of Jonah, at last they yield. Cast him forth into the sea: see Jon 1:12 .

And the sea ceased from her raging as Jonah had assured them, so they find the sea all on a sudden calm and friendly, which we must understand includes the wind sent into the sea, though it be not mentioned here.

Poole: Jon 1:16

Then when they saw God approved the thing, and confirmed Jonah’ s word, as of a true prophet, and had spared them, the men, the seamen, and all others, if any others were in the ship,

feared the Lord with a deep reverence of his power, wisdom, and justice against Jonah, and of his mercy towards them. What was the final effect of this, and whether they were by it thoroughly turned to God, I inquire not now; it may best become our charity, that as Jonah’ s casting overboard was type of Christ’ s death, so the effect it had upon the mariners might be a type of the conversion of the heathen from idols to God.

Exceedingly their fear before was exceeding great, but that was a fear of the danger, and for themselves a natural fear; but now they do fear the Lord and his majesty and mercy, it is a religious fear.

Offered a sacrifice what they had in the ship to offer to God, or how they could offer there, appears not to us, but the Scripture affirms they did sacrifice, not to idols, but to the true God: some suppose the words are to be interpreted that they would sacrifice at Jerusalem, where they now know that the God of Jonah was worshipped.

Made vows: vows are a part of natural religion, and here these persons bind themselves by vows to recognize God’ s goodness in their deliverance. It is not improbable that here is a trajection, as many times in Scripture, that placed last which in construction is to be first. They vowed vows and sacrificed, i.e. vowed they would do it, would be proselytes, and ever worship him Jonah preached to them, Creator of heaven and earth.

Poole: Jon 1:17

Now Heb. And .

Prepared created at first, say some; but what need that, when a mighty overgrown fish of a double age may do this; by God’ s will and appointment it attended the ship, and followed it in the storm, expecting a prey, and ready to receive the prisoner.

A great fish a whale, as we read, Mat 12:40 ; others say it was a shark, a fish common in those seas.

To swallow up not to chew upon him, but to take him down whole.

Jonah was in the belly of the fish in safe custody, three days and three nights, that he might rightly typify Christ’ s burial in the grave.

Haydock: Jon 1:12

Cast me. God intimates that he required this sacrifice. (Menochius)

Haydock: Jon 1:13

Hard. They were unwilling to destroy the prophet, (Calmet) fearing to incur fresh guilt by thus treating one who had intrusted his life to them. (Josephus, Antiquities ix. 11.)

Haydock: Jon 1:14

Blood. We act thus by his direction, and through necessity.

Haydock: Jon 1:16

Lord. They were converted by this prodigy, and offered sacrifice immediately, or (Calmet) when they came to port. (Menochius) ---

All know by the light of reason that sacrifice and vows are acceptable to the Lord. (Worthington)

Gill: Jon 1:11

Then said they unto him, what shall we do unto thee,.... Though, both by the lot and his own confession, they knew he was the guilty person; for whose sake this storm was; yet were unwilling to do anything to him without his will and consent, his counsel and advice; perceiving that he was a prophet of the God of the Hebrews, whom he had offended, and knew the mind and will of his God, and the nature of his offence against him, and what only would appease him they desire him to tell what they ought to do; fearing that, though they had found out the man, they should make a mistake in their manner of dealing with him, and so continue the distress they were in, or increase it; their great concern being to be rid of the storm:

that the sea may be calm unto us? or "silent" ^h? for the waves thereof made a hideous roaring, and lifted up themselves so high, as was terrible to behold; and dashed with such vehemence against the ship, as threatened it every moment with destruction:

(for the sea wrought, and was tempestuous); or, "it went and swelled" ⁱ; it was agitated to and fro, and was in a great ferment, and grew more and more stormy and tempestuous. Jonah's confession of his sin, and true repentance for it, were not sufficient; more must be one to appease an angry God; and what that was the sailors desired to know. These words are inserted in a parenthesis with us, as if put by the writer of the book, pointing out the reason of the men's request; but, according to Kimchi: they are their own words, giving a reason why they were so pressing upon him to know what they should do with him, "seeing the sea was going and stormy" ^k; or more and more stormy; which seems right.

Gill: Jon 1:12

And he said unto them, take me up, and cast me forth into the sea,.... This he said not as choosing rather to die than to go to Nineveh; or as having overheard the men say that they would cast him into the sea, as Aben Ezra suggests, greatly to the prejudice of the prophet's character; but as being truly sensible of his sin, and that he righteously deserved to die such a death; and in love to the lives of innocent men, that they might be saved, and not perish, through his default; and as a prophet, knowing this to be the mind and will of God, he cheerfully and in faith submits to it, with a presence of mind and courage suitable to his character. It was not fit he should leap into the sea and destroy himself; but that he should die by the hand of justice, of which the shipmaster and the ship's crew were the proper executioners:

so shall the sea be calm unto you; or "silent", as before; it will cease from its roaring, and do no further hurt and damage:

for I know that for my sake this great tempest is upon you; for the sin he had committed in fleeing from God, this storm was raised and continued; nor could it go off till they had done what he had directed them to; there was no other way of being clear of it. In this Jonah was a type of Christ, who willingly gave himself to suffer and die, that he might appease divine wrath, satisfy justice, and save men; only with this difference, Jonah suffered for his own sins, Christ for the sins of others; Jonah to endured a storm he himself had raised by his sins, Christ to endure a storm others had raised by their sins.

Gill: Jon 1:13

Nevertheless, the men rowed hard to bring it to the land,

but they could not,.... Or, "they digged" ^l; that is, the waters of the sea with their oars; not by casting anchor, as Abendana; they used all their skill and exerted all their strength; they laboured with all their might and main, as a man digs in a pit; they ploughed the ocean, and furrowed the sea, as the Latins speak, but all in vain; they rowed against wind and tide; God, his purposes and providence, were against them; and it was not possible for them to make land, and get the ship ashore, which they were desirous of, to save the life of Jonah, as well as their own; for, seeing him penitent, they had compassion on him; his character and profession as a prophet, the gravity of the man, the sedateness of his countenance, his openness of mind, and his willingness to die, wrought greatly upon the men, that they would fain have saved him if they could; and perhaps being Heathens, and not knowing thoroughly the nature of his offence, might think he did not deserve to die; but all their endeavours to save him were to no purpose:

for the sea wrought, and was tempestuous against them; it grew more and more so; the storm beat right against them, and drove them back faster than they came; so that it was impossible to stand against it.

Gill: Jon 1:14

Wherefore they cried unto the Lord,.... Not unto their gods, but unto the true Jehovah, the God of Jonah, and of the Hebrews; whom they now, by this providence, and Jonah's discourse, had some convictions and knowledge of as the true God; and therefore direct their prayer to him, before they cast the prophet into the sea:

and said, we beseech thee, O Lord, we beseech thee; which repetition shows the ardent, vehemence, and earnestness of their minds in prayer:

let us not perish for this man's life; they were in the utmost perplexity of mind, not knowing well what to do; they saw they must perish by the storm, if they saved his life; and they were afraid their should perish, if they took it away; and which yet they were obliged to do; and therefore had no other way left but to pray to the Lord they might not perish for it; or it be reckoned as their crime, and imputed to them, as follows:

and lay not upon us innocent blood; for so it was to them; he had done no hurt to them since he had been with them, except in being the cause of the storm, whereby they had suffered the loss of their goods; however, had not been guilty of anything worthy of death, as they could observe; and as for his offence against God, they were not sufficient judges of, and must leave it with him: the light of nature teaches men to be tender of the lives of fellow creatures, and to avoid shedding of innocent blood:

for thou, O Lord, hast done as it pleased thee; it appeared to them to be the wilt of God that he should be cast into the sea; from the storm that was raised on his account; from the determination of the lot; from the confession of Jonah, and his declaration of the will of God in this matter, as a prophet of his: they did not pretend to account for it; it was a secret to them why it should be; but it was no other than what he would have done; and therefore they hoped no blame would be laid on them.

Gill: Jon 1:15

So they took up, Jonah, and cast him forth into the sea,.... They took him out of the hold or cabin where he was, and brought him upon deck; they took him, not against his will, but with his full consent, and according to the direction and advice he gave them: "they", for there were more than one employed in this affair; one or more very probably took him by the legs, and others put their hands under his arm holes, and so threw him into the sea:

and the sea ceased from her raging; immediately, and became a calm; and the wind also ceased from blowing, which is supposed; the end being answered by the storm, and the person found and obtained, what was sought after by it, it was still and quiet. The story the Jews ^m tell of his being let down into the sea to his knees, upon which the sea was calm, but became raging again upon his being taken up; and so, at the second time, to his navel; and the third time to his neck; is all fabulous; but he being wholly thrown in, it raged no more.

Gill: Jon 1:16

Then the men feared the Lord exceedingly,.... This was not a natural fear, as before, but a religious one; and not a servile fear, or a fear of punishment, but a reverential godly fear; for they feared him, not only because they saw his power in raising and stilling the tempest, but his goodness to them in saving them:

and offered a sacrifice unto the Lord; a spiritual sacrifice; the sacrifice of praise and thanksgiving for a safe deliverance from the storm; for other sort of sacrifice they seemed not to have materials for; since they had thrown overboard what they had in the ship to lighten it, unless there might be anything left fit for this purpose; but rather, if it is to be understood of a ceremonial sacrifice, it was offered when they went out of the ship, according to the gloss of Aben Ezra; or they solemnly declared they would, as soon as they came to land; to which sense is the Targum,

"and they said, they would offer a sacrifice:''

and agreeably to this the words may be rendered, with what follows, thus, "and offered a sacrifice unto the Lord", that is,

and made vows; they vowed that they would offer a sacrifice ⁿ when arrived in their own country, or should return to Judea, and come to Jerusalem. So the Hebrew ו, "vau", is often used ^o, as exegetical and explanative; though many interpreters understand the vows as distinct from the sacrifice; and that they vowed that the God of the Hebrews should be their God, and that they would for the future serve and worship him only; that they would become proselytes, as Jarchi; or give alms to the poor, as Kimchi; as an evidence of their sense of gratitude to God, the author of their mercies. If these men were truly converted, as it seems as if they were, they were great gainers by this providence; for though they lost their worldly goods, they found what was infinitely better, God to be their God and portion, and all spiritual good thing a with him; and it may be observed of the wise and wonderful providence of God, that though Jonah refused to go and preach to the Gentiles at Nineveh, for which he was corrected; yet God made this dispensation a means of converting other Gentiles.

Gill: Jon 1:17

Now the Lord had prepared a great fish to swallow up Jonah,.... Not from the creation of the world, as say the Jews ^p; for this is to be understood, not of the formation or making of it; but of the ordering and disposition of it by the providence of God to be near the ship, and its mouth open to receive Jonah, as soon as he was cast forth from thence: and a great one it must be, to take him at once into its mouth, and swallow him down its throat, and retain him whole in its belly; and such great fishes there are in the sea, particularly the "carcharias", or dog fish; the same with Triton's dog, said to swallow Hercules, in which he was three days; and which fable perhaps took its rise from hence. In Mat 12:40, it is said to be a "whale"; but then that must be understood, not as the proper name of a fish, but as common to all great fishes; otherwise the whale, properly so called, it is said, has not a swallow large enough to take down a man; though some deny this, and assert they are capable of it. Of the "balaena", which is one kind of whale, it is reported ^q, that when it apprehends its young ones in danger, will take them, and hide them within itself; and then afterwards throw them out again; and certain it is that the whale is a very great fish, if not the greatest. Pliny ^r speaks of whales six hundred feet long, and three hundred and sixty broad; and of the bones of a fish, which were brought to Rome from Joppa, and there shown as a miracle, which were forty feet long; and said to be the bones of the monstrous fish to which Andromede at Joppa was exposed ^s; which story seems to be hammered out of this history of Jonah; and the same is reported by Solinus ^t; however, it is out of doubt that there are fishes capable of swallowing a man. Nierembergius ^u speaks of a fish taken near Valencia in Spain, so large that a man on horseback could stand in its mouth; the cavity of the, brain held seven men; its jaw bones, which were kept in the Escurial, were seventeen feet long; and two carcasses were found in its stomach: he says it was called "piscis mularis"; but some learned men took it to be the dog fish before mentioned; and such a large devouring creature is the shark, of which the present bishop of Bergen ^w, and others, interpret this fish here; in which sometimes has been found the body of a man, and even of a man in armour, as many writers ^x have observed. Some ^y think it was a crocodile, which, though a river fish, yet, for the most part, is at the entrance of rivers, and sometimes goes into the sea many miles, and is capable of swallowing a man; some are above thirty feet long; and in the belly of one of them, in the Indies, was found a woman with all her clothes on ^z:

and Jonah was in the belly of the fish three days and three nights: that is, one whole natural day, consisting of twenty four hours, and part of two others; the Jews having no other way of expressing a natural day but by day and night; and to this the antitype answers; namely, our Lord's being so long in the grave; of whose death, burial, and resurrection, this was a type, as appears from Mat 12:40; for which reason Jonah was so miraculously preserved; and a miracle it was that he should not in this time be digested in the stomach of the creature; that he was not suffocated in it, but breathed and lived; and that he was able to bear the stench of the creature's maw; and that he should have his senses, and be in such a frame of mind as both to pray and praise; but what is it that the power of God cannot do? Here some begin the second chapter, and not amiss.

Commentary -- Verse Notes / Footnotes

NET Notes: Jon 1:11

¹ tn Heb “the sea was walking and storming.” The two participles הוֹלֵךְ וְסֹעֵר (holekh vÿso’er, “walking and storming”) form an idiom that means “the storm was growing worse and worse.” When the participle הוֹלֵךְ precedes another participle with vav, it often denotes the idea of “growing, increasing” (BDB 233 s.v. הָלַךְ 4.d; e.g., Exod 19:19; 1 Sam 2:26; 2 Sam 3:1; 15:12; 2 Chr 17:12; Esth 9:4; Prov 4:18; Eccl 1:6). For example, “the power of David grew stronger and stronger (הֹלֵךְ וְחָזֵק, holek vÿkhazeq; “was walking and becoming strong”), while the dynasty of Saul grew weaker and weaker (הֹלְכִים וְדַלִּים, holÿkhim vÿdallim; “was walking and becoming weak”)” (2 Sam 3:1; see IBHS 625-26 §37.6d).

² tn The vav-consecutive prefixed to the imperfect/prefixed conjugation verb וְיִשְׁתֹּק (vÿyishtoq, “to quiet”) denotes purpose/result (see IBHS 638-40 §38.3), translated here by the English infinitive.

³ tn Heb “become quiet for us”; NRSV “may quiet down for us.”

NET Notes: Jon 1:12

¹ tn Heb “quiet for you”; NAB “that it may quiet down for you.”

NET Notes: Jon 1:13

¹ sn The word translated row is used in Ezekiel to describe digging through a wall (Ezek 8:8; 12:5, 7, 12). Its use in Jonah pictures the sailors digging into the water with their oars as hard as they could.

² sn The word for land here is associated with a Hebrew verb meaning “to be dry” and is the same noun used in v. 9 of dry ground in contrast with the sea, both made by the Lord (see also Gen 1:9-10; Exod 4:9; 14:16, 22, 29; Jonah 2:10).

³ tn Heb “but they were not able.” The phrase “to do so” does not appear in the Hebrew text but is supplied in the translation for stylistic reasons.

⁴ tn Heb “the sea was walking and storming.” See the note on the same idiom in v. 11.

NET Notes: Jon 1:14

¹ tn Heb “Do not put against us innocent blood,” that is, “Do not assign innocent blood to our account.” It seems that the sailors were afraid that they would die if they kept Jonah in the ship and also that they might be punished with death if they threw him overboard.

² tn Pss 115:3 and 135:6 likewise use these verbs (חָפֵץ and עָשָׂה, khafets and ’asah; “to delight” and “to do, make”) in speaking of the Lord as characteristically doing what he wishes to do.

NET Notes: Jon 1:16

¹ tc The editors of BHS suggest that the direct object אֶת־יְהוָה (’et-yÿhvah, “the Lord”) might be a scribal addition, and that the original text simply read, “The men became greatly afraid…” However, there is no shred of external evidence to support this conjectural emendation. Admittedly, the apparent “conversion” of these Phoenician sailors to Yahwism is a surprising development. But two literary features support the Hebrew text as it stands. First, it is not altogether clear whether or not the sailors actually converted to faith in the Lord. They might have simply incorporated him into their polytheistic religion. Second, the narrator has taken pains to portray the pagan sailors as a literary foil to Jonah by contrasting Jonah’s hypocritical profession to fear the Lord (v. 9) with the sailors’ actions that reveal an authentic fear of God (v. 10, 14, 16).

² tn Heb “they feared the Lord with a great fear.” The root ירא (yr’, “fear”) is repeated in the verb and accusative noun, forming a cognate accusative construction which is used for emphasis (see IBHS 167 §10.2.1g). The idea is that they greatly feared the Lord or were terrified of him.

³ tn Heb “they vowed vows.” The root נדר (ndr, “vow”) is repeated in the verb and accusative noun, forming an emphatic effected accusative construction in which the verbal action produces the object specified by the accusative (see IBHS 166-67 §10.2.1f). Their act of vowing produced the vows. This construction is used to emphasize their earnestness and zeal in making vows to worship the God who had just spared their lives from certain death.

⁴ tn Heb “they sacrificed sacrifices.” The root זבח (zbkh, “sacrifice”) is repeated in the verb and accusative noun, forming an emphatic effected accusative construction in which the verbal action produces the object (see IBHS 166-67 §10.2.1f). Their act of sacrificing would produce the sacrifices. It is likely that the two sets of effected accusative constructions here (“they vowed vows and sacrificed sacrifices”) form a hendiadys; the two phrases connote one idea: “they earnestly vowed to sacrifice lavishly.” It is unlikely that they offered animal sacrifices at this exact moment on the boat – they had already thrown their cargo overboard, presumably leaving no animals to sacrifice. Instead, they probably vowed that they would sacrifice to the Lord when – and if – they reached dry ground. Tg. Jonah 1:16 also takes this as a vow to sacrifice but for a different reason. According to Jewish tradition, the heathen are not allowed to make sacrifice to the God of Israel outside Jerusalem, so the Targum modified the text by making it a promise to sacrifice: “they promised to offer a sacrifice before the Lord and they made vows” (see B. Levine, The Aramaic Version of Jonah, 70; K. Cathcart and R. Gordon, The Targum of the Minor Prophets [ArBib], 14:106, n. 29).

⁵ tn Heb “The men feared the Lord [with] a great fear, they sacrificed sacrifices, and they vowed vows” (cf. v. 10). By pairing verbs with related nouns as direct objects, the account draws attention to the sailors’ response and its thoroughness.

NET Notes: Jon 1:17

¹ sn Beginning with 1:17, the verse numbers through 2:10 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 1:17 ET = 2:1 HT, 2:1 ET = 2:2 HT, etc., through 2:10 ET = 2:11 HT.

² tn Or “appointed” (NASB); NLT “had arranged for.” The Piel verb מִנָּה (minnah) means “to send, to appoint” (Ps 61:8; Jonah 2:1; 4:6-8; Dan 1:5, 10-11; HALOT 599 s.v. מנה 2; BDB 584 s.v. מָנָה). Joyce Baldwin notes, “Here, with YHWH as the subject, the verb stresses God’s sovereign rule over events for the accomplishment of his purpose (as in 4:6-8, where the verb recurs in each verse). The ‘great fish’ is in exactly the right place at the right time by God’s command, in order to swallow Jonah and enclose him safely” (Joyce Baldwin, “Jonah,” The Minor Prophets, 2:566).

³ tn Heb “great.”

Geneva Bible: Jon 1:14

Wherefore they cried unto the LORD, and said, ^{( k )} 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.

^{( k )} This declares that the very wicked in their time of need flee to God for help, and also that they are touched with a certain fear of shedding man's blood, whereas they know no manifest sign of wickedness.

Geneva Bible: Jon 1:16

Then the men ^{( l )} feared the LORD exceedingly, and offered a sacrifice unto the LORD, and made vows.

^{( l )} They were touched with a certain repentance of their past life, and began to worship the true God by whom they saw themselves as wonderfully delivered. But this was done for fear, and not from a pure heart and affection, neither according to God's word.

Geneva Bible: Jon 1:17

Now the LORD had prepared a great fish to swallow up Jonah. And Jonah was in the ^{( m )} belly of the fish three days and three nights.

^{( m )} Thus the Lord would chastise his Prophet with a most terrible spectacle of death, and by this also strengthened and encouraged him of his favour and support in this duty which was commanded him.

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 1:8-12

Jonah gave an account of his religion, for that was his business. We may hope that he told with sorrow and shame, justifying God, condemning himself, and explaining to the mariners what a great God Jehovah is. 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? If the professors of religion do wrong, they will hear it from those who make no such profession. When sin has raised a storm, and laid us under the tokens of God's displeasure, we must consider what is to be done to the sin that raised the storm. Jonah uses the language of true penitents, who desire that none but themselves may fare the worse for their sins and follies. Jonah sees this to be the punishment of his iniquity, he accepts it, and justifies God in it. When conscience is awakened, and a storm raised, nothing will turn it into a calm but parting with the sin that caused the disturbance. Parting with our money will not pacify the conscience, the Jonah must be thrown overboard.

MHCC: Jon 1:13-17

The mariners rowed against wind and tide, the wind of God's displeasure, the tide of his counsel; but it is in vain to think of saving ourselves any other way than by destroying our sins. Even natural conscience cannot but dread blood-guiltiness. And when we are led by Providence God does what he pleases, and we ought to be satisfied, though it may not please us. Throwing Jonah into the sea put an end to the storm. God will not afflict for ever, He will only contend till we submit and turn from our sins. Surely these heathen mariners will rise up in judgment against many called Christians, who neither offer prayers when in distress, nor thanksgiving for signal deliverances. The Lord commands all creatures, and can make any of them serve his designs of mercy to his people. Let us see this salvation of the Lord, and admire his power, that he could thus save a drowning man, and his pity, that he would thus save one who was running from him, and had offended him. It was of the Lord's mercies that Jonah was not consumed. Jonah was alive in the fish three days and nights: to nature this was impossible, but to the God of nature all things are possible. Jonah, by this miraculous preservation, was made a type of Christ; as our blessed Lord himself declared, Mat 12:40.

Matthew Henry: Jon 1:11-17

It is plain that Jonah is the man for whose sake this evil is upon them, but the discovery of him to be so was not sufficient to answer the demands of this tempest; they had found him out, but something more was to be done, for still the sea wrought and was tempestuous (Jon 1:11), and again (Jon 1:13), it grew more and more tempestuous (so the margin reads it); for if we discover sin to be the cause of our troubles, and do not forsake it, we do but make bad worse. Therefore they went on with the prosecution.

I. They enquired of Jonah himself what he thought they must do with him (Jon 1:11): What shall we do unto thee, that the sea may be calm to us? They perceived that Jonah is a prophet of the Lord, and therefore will not do any thing, no, not in his own case, without consulting him. He appears to be a delinquent, but he appears also to be a penitent, and therefore they will not insult over him, nor offer him any rudeness. Note, We ought to act with great tenderness towards those that are overtaken in a fault and are brought into distress by it. They would not cast him into the sea if he could think of any other expedient by which to save the ship. Or, perhaps, thus they would show how plain the case was, that there was no remedy but he must be thrown overboard; let him be his own judge as he had been his own accuser, and he himself will say so. Note, When sin has raised a storm, and laid us under the tokens of God's displeasure, we are concerned to enquire what we shall do that the sea may be calm; and what shall we do? We must pray and believe, when we are in a storm, and study to answer the end for which it was sent, and then the storm shall become a calm. But especially we must consider what is to be done to the sin that raised the storm; that must be discovered, and penitently confessed; that must be detested, disclaimed, and utterly forsaken. What have I to do any more with it? Crucify it, crucify it, for this evil it has done.

II. Jonah reads his own doom (Jon 1:12): Take me up, and cast me forth into the sea. He would not himself leap into the sea, but he put himself into their hands, to cast him into the sea, and assured them that then the sea would be calm, and not otherwise. He proposed this, in tenderness to the mariners, that the might no suffer for his sake. " Let thy hand be upon me "(says David, 1Ch 21:17), "who am guilty; let me die for me own sin, but let not the innocent suffer for it."This is the language of true penitents, who earnestly desire that none but themselves may ever smart, or fare the worse, for their sins and follies. He proposed it likewise in submission to the will of God, who sent this tempest in pursuit of him; and therefore judged himself to be cast into the sea, because to that he plainly saw God judging him, that he might not be judged of the Lord to eternal misery. Note, Those who are truly humbled for sin will cheerfully submit to the will of God, even in a sentence of death itself. If Jonah sees this to be the punishment of his iniquity, he accepts it, he subjects himself to it, and justifies God in it. No matter though the flesh be destroyed, no matter how it is destroyed, so that the spirit may be but saved in the day of the Lord Jesus, 1Co 5:5. The reason he gives is, For I know that for my sake this great tempest is upon you. See how ready Jonah is to take all the guilt upon himself, and to look upon all the trouble as theirs: "It is purely for my sake, who have sinned, that this tempest is upon you; therefore cast me forth into the sea; for,"1. "I deserve it. I have wickedly departed from my God, and it is upon my account that he is angry with you. Surely I am unworthy to breathe in that air which for my sake has been hurried with winds, to live in that ship which for my sake has been thus tossed. Cast me into the sea after the wares which for my sake you have thrown into it. Drowning is too good for me; a single death is punishment too little for such a complicated offence."2. "Therefore there is no way of having the sea calm. If it is I that have raised the storm, it is not casting the wares into the sea that will lay it again; no, you must cast me thither."When conscience is awakened, and a storm raised there, nothing will turn it into a calm but parting with the sin that occasioned the disturbance, and abandoning that. It is not parting with our money that will pacify conscience; no, it is the Jonah that be thrown overboard. Jonah is herein a type of Christ, that he gives his life a ransom for many; but with this material difference, that the storm Jonah gave himself up to still was of his own raising, but that storm which Christ gave himself up to still was of our raising. Yet, as Jonah delivered himself up to be cast into a raging sea that it might be calm, so did our Lord Jesus, when he died that we might live.

III. The poor mariners did what they could to save themselves from the necessity of throwing Jonah into the sea, but all in vain (Jon 1:13): They rowed hard to bring the ship to the land, that, if they must part with Jonah, they might set him safely on shore; but they could not. All their pains were to no purpose; for the sea wrought harder than they could, and was tempestuous against them, so that they could by no means make the land. If they thought sometimes that they had gained their point, they were quickly thrown off to sea again. Still their ship was overladen; their lightening it of the wares made it never the lighter as long as Jonah was in it. And, besides, they rowed against wind and tide, the wind of God's vengeance, the tide of his counsels; and it is in vain to contend with God, in vain to think of saving ourselves any other way than by destroying our sins. By this it appears that these mariners were very loth to execute Jonah's sentence upon himself, though they knew it was for his sake that this tempest was upon them. They were thus very backward to it partly from a dread of bringing upon themselves the guilt of blood, and partly from a compassion they could not but have for poor Jonah, as a good man, as a man in distress, and as a man of sincerity. Note, The more sinners humble and abase themselves, judge and condemn themselves, the more likely they are to find pity both with God and man. The more forward Jonah was to say, Cast me into the sea, the more backward they were to do it.

IV. When they found it necessary to cast Jonah into the sea they first prayed to God that the guilt of his blood might not lie upon them, nor be laid to their charge, Jon 1:14. When they found it in vain to row hard they quitted their oars and went to their prayers: Wherefore they cried unto the Lord, unto Jehovah, the true and living God, and no more to the gods many. and lords many, that the had cried to, Jon 1:5. They prayed to the God of Israel, being now convinced, by the providences of God concerning Jonah and the information he had given them, that he is God alone. Having determined to cast Jonah into the sea, they first enter a protestation in the court of heaven that they do not do it willingly, much less maliciously, or with any design to be revenged upon him because it was for his sake that this tempest was upon them. No; his god forgive him, as they do! But they are forced to do it se defendendo - in self-defence, having no other way to save their own lives; and they do it as ministers of justice, both God and himself having sentenced him to so great a death. They therefore present a humble petition to the God whom Jonah feared, that they might not perish for his life. See, 1. What a fear they had of contracting the guilt of blood, especially the blood of one that feared God, and worshipped him, and had fellowship with him, as they perceived Jonah had, though in a single instance he had been faulty. Natural conscience cannot but have a dread of blood-guiltiness, and make men very earnest in prayer, as David was, to be delivered from it, Psa 51:14. So they were here: We beseech thee, O Lord! we beseech thee, lay not upon us innocent blood. They are now as earnest in praying to be saved from the peril of sin as they were before in praying to be saved from the peril of the sea, especially because Jonah appeared to them to be no ordinary person, but a very good man, a man of God, a worshipper of the great Creator of heaven and earth, upon which account even these rude mariners conceived a veneration for him, and trembled at the thought of taking away his life. Innocent blood is precious, but saints' blood, prophets' blood, is much more precious, and so those will find to their cost that any way bring themselves under the guilt of it. The mariners saw Jonah pursued by divine vengeance, and yet could not without horror think of being his executioners. Though his God has a controversy with him, yet, think they, Let not our hand be upon him. The Israelites were at this time killing the prophets for doing their duty (witness Jezebel's late persecution), and were prodigal of their lives, which is aggravated by the tenderness these heathens had for one whom they perceived to be a prophet, though he was now out of the way of his duty. 2. What a fear they had of incurring the wrath of God; they were jealous lest he should be angry if they should be the death of Jonah, for he had said, Touch not my anointed, and do my prophets no harm; it is at your peril if you do. "Lord,"say they, " let us not perish for this man's life. Let it not be such a fatal dilemma to us. We see we must perish if we spare his life; Oh let us not perish for taking away his life."And their plea is good: " For thou, O Lord! hast done as it pleased thee; thou had laid us under a necessity of doing it; the wind that pursued him, the lot that discovered him, were both under thy direction, which we are herein governed by; we are but the instruments of Providence, and it is sorely against our will that we do it; but we must say, The will of the Lord be done. "Note, When we are manifestly led by Providence to do things contrary to our own inclinations, and quite beyond our own intentions, it will be some satisfaction to us to be able to say, Thou, O Lord! has done as it pleased thee. And, if God please himself, we ought to be satisfied though he do not please us.

V. Having deprecated the guilt they dreaded, they proceeded to execution (Jon 1:15): They took up Jonah, and cast him forth into the sea. They cast him out of their ship, out of their company, and cast him into the sea, a raging stormy sea, that cried, "Give, give; surrender the traitor, or expect no peace."We may well think what confusion and amazement poor Jonah was in when he saw himself ready to be hurried into the presence of that God as a Judge whose presence as a Master he was now fleeing from. Note, Those know not what ruin they run upon that run away from God. Woe unto them! for they have fled from me. When sin is the Jonah that raises the storm, that must thus be cast forth into the sea; we must abandon it, and be the death of it, must drown that which otherwise will drown us in destruction and perdition. And if we thus by a thorough repentance and reformation cast our sins forth into the sea, never to recall them or return to them again, God will by pardoning mercy subdue our iniquities, and cast them into the depths of the sea too, Mic 7:19.

VI. The throwing of Jonah into the sea immediately put an end to the storm. The sea has what she came for, and therefore rests contended; she ceases from her raging. It is an instance of the sovereign power of God that he can soon turn the storm into a calm, and of the equity of his government that when the end of an affliction is answered and attained the affliction shall immediately be removed. He will not contend for ever, will not contend any longer till we submit ourselves and give up the cause. If we turn from our sins, he will soon turn from his anger.

VII. The mariners were hereby more confirmed in their belief that Jonah's God was the only true God (Jon 1:16): Then the men feared the Lord with a great fear, were possessed with a deep veneration for the God of Israel, and came to a resolution that they would worship him only for the future; for there is no other God that can destroy, that can deliver, after this sort. When they saw the power of God in raising and laying the tempest, when they saw his justice upon Jonah his own servant, and when they saw his goodness to them in saving them from the brink of ruin, then they feared the Lord, Jer 5:22. As an evidence of their fear of him, they offered sacrifice to him when they came ashore again in the land of Israel, and for the present made vows that they would do so, in thankfulness for their deliverance, and to make atonement for their souls. Or, perhaps, they had something yet on board which might be for a sacrifice to God immediately. Or it may be meant of the spiritual sacrifices of prayer and praise, with which God is better pleased than with that of an ox or bullock that has horns and hoofs. See Psa 107:2, etc. We must make vows, not only when we are in the pursuit of mercy, but, which is much more generous, when we have received mercy, as those that are still studying what we shall render.

VIII. Jonah's life, after all, is saved by a miracle, and we shall hear of him again for all this. In the midst of judgment God remembers mercy. Jonah shall be worse frightened than hurt, not so much punished for his sin as reduced to his duty. Though he flees from the presence of the Lord, and seems to fall into his avenging hands, yet God has more work for him to do, and therefore has prepared a great fish to swallow up Jonah (Jon 1:17), a whale our Saviour calls it (Mat 12:40), one of the largest sorts of whales, that have wider throats than others, in the belly of which has sometimes been found the dead body of a man in armour. Particular notice is taken, in the history of creation, of God's creating great whales (Gen 1:21) and the leviathan in the waters made to play therein, Psa 104:26. But God finds work for this leviathan, has prepared him, has numbered him (so the word is), has appointed him to be Jonah's receiver and deliverer. Note, God has command of all the creatures, and can make any of them serve his designs of mercy to his people, even the fishes of the sea, that are most from under man's cognizance, even the great whales, that are altogether from under man's government. This fish was prepared, lay ready under water close by the ship, that he might keep Jonah from sinking to the bottom, and save him alive, though he deserved to die. Let us stand still and see this salvation of the Lord, and admire his power, that he could thus save a drowning man, and his pity, that he would thus save one that was running from him and had offended him. It was of the Lord's mercies that Jonah was not now consumed. The fish swallowed up Jonah, not to devour him, but to protect him. Out of the eater comes forth meat; for Jonah was alive and well in the belly of the fish three days and three nights, not consumed by the heat of the animal, nor suffocated for want of air. It is granted that to nature this was impossible, but not to the God of nature, with whom all things are possible. Jonah by this miraculous preservation was designed to be made, 1. A monument of divine mercy, for the encouragement of those that have sinned, and gone away from God, to return and repent. 2. A successful preacher to Nineveh; and this miracle wrought for his deliverance, if the tidings of it reached Nineveh, would contribute to his success. 3. An illustrious type of Christ, who was buried and rose again according to the scriptures (1Co 15:4), according to this scripture, for, as Jonah was three days and three nights in the whale's belly, so was the Son of man three days and three nights in the heart of the earth, Mat 12:40. Jonah's burial was a figure of Christ's. God prepared Jonah's grave, so he did Christ's, when it was long before ordained that he should make his grave with the rich, Isa 53:9. Was Jonah's grave a strange one, a new one? So was Christ's, one in which never man before was laid. Was Jonah there the best part of three days and three nights? So was Christ; but both in order to their rising again for the bringing of the doctrine of repentance to the Gentile world. Come, see the place where the Lord lay.

Keil-Delitzsch: Jon 1:11-12

Fearing as they did in the storm the wrath of God on account of Jonah's sin, they now asked what they should do, that the storm might abate, "for the sea continued to rage." שׁתק , to set itself, to come to a state of repose; or with מעל , to desist from a person. הולך , as in Gen 8:5, etc., expressive of the continuance of an action. With their fear of the Almighty God, whom Jonah worshipped, they did not dare to inflict a punishment upon the prophet, simply according to their own judgment. As a worshipper of Jehovah, he should pronounce his own sentence, or let it be pronounced by his God. Jonah replies in Jon 1:12, "Cast me into the sea; for I know that for my sake this great storm is (come) upon you." As Jerome says, "He does not refuse, or prevaricate, or deny; but, having made confession concerning his flight, he willingly endures the punishment, desiring to perish, and not let others perish on his account."Jonah confesses that he has deserved to die for his rebellion against God, and that the wrath of God which has manifested itself in the storm can only be appeased by his death. He pronounces this sentence, not by virtue of any prophetic inspiration, but as a believing Israelite who is well acquainted with the severity of the justice of the holy God, both from the law and from the history of his nation.

Keil-Delitzsch: Jon 1:13-14

But the men (the seamen) do not venture to carry out this sentence at once. They try once more to reach the land and escape from the storm, which is threatening them with destruction, without so serious a sacrifice. יחתּרוּ , lit., they broke through, sc. through the waves, to bring (the ship) back to the land, i.e., they tried to reach the land by rowing and steering. Châthar does not mean to row, still less to twist or turn round (Hitzig), but to break through; here to break through the waves, to try to overcome them, to which the παρεβιάζοντο of the lxx points. As they could not accomplish this, however, because the sea continued to rage against them ( סער עליהם , was raging against them), they prayed thus to Jehovah: "We beseech Thee, let us not ( אנּא = אל־נא ) perish for the sake of the soul of this man ( בּנפשׁ , lit., for the soul, as in 2Sa 14:7 after Deu 19:21), and lay not upon us innocent blood,"- that is to say, not "do not let us destroy an innocent man in the person of this man"(Hitzig), but, according to Deu 21:8, "do not impute his death to us, if we cast him into the sea, as bloodguiltiness deserving death;" "for Thou, O Jehovah, hast done as it pleased Thee,"- namely, inasmuch as, by sending the storm and determining the lot, Thou hast so ordained that we must cast him into the sea as guilty, in order to expiate Thy wrath. They offer this prayer, not because they have no true conception of the guilt of Jonah, who is not a murderer or blasphemer, inasmuch as according to their notions, he is not a sinner deserving death (Hitzig), but because they regard Jonah as a prophet or servant of the Almighty God, upon whom, from fear of his God, they do not venture to lay their hand. "We see, therefore, that although they had never enjoyed the teaching of the law, they had been so taught by nature, that they knew very well that the blood of man was dear to God, and precious in His sight"(Calvin).

Keil-Delitzsch: Jon 1:15-16

After they had prayed thus, they cast Jonah into the sea, and "the sea stood still (ceased) from its raging." The sudden cessation of the storm showed that the bad weather had come entirely on Jonah's account, and that the sailors had not shed innocent blood by casting him into the sea. In this sudden change in the weather, the arm of the holy God was so suddenly manifested, that the sailors "feared Jehovah with great fear, and offered sacrifice to Jehovah"- not after they landed, but immediately, on board the ship - "and vowed vows," i.e., vowed that they would offer Him still further sacrifices on their safe arrival at their destination.

Keil-Delitzsch: Jon 1:17

(Heb. Ch. 2:1). "And Jehovah appointed a great fish to swallow up Jonah." מנּה does not mean to create, but to determine, to appoint. The thought is this: Jehovah ordained that a great fish should swallow him. The great fish (lxx κῆτος , cf. Mat 12:40), which is not more precisely defined, was not a whale, because this is extremely rare in the Mediterranean, and has too small a throat to swallow a man, but a large shark or sea-dog, canis carcharias , or squalus carcharias L. , which is very common in the Mediterranean, and has so large a throat, that it can swallow a living man whole.

(Note: The aqualus carcharias L. , the true shark, Requin , or rather Requiem , reaches, according to Cuvier, the length of 25 feet, and according to Oken the length of four fathoms, and has about 400 lance-shaped teeth in its jaw, arranged in six rows, which the animal can either elevate or depress, as they are simply fixed in cells in the skin. It is common in the Mediterranean, where it generally remains in deep water, and is very voracious, swallowing everything that comes in its way - plaice, seals, and tunny-fish, with which it sometimes gets into the fishermen's net on the coat of Sardinia, and is caught. As many as a dozen undigested tunny-fish have been found in a shark weighing three or four hundredweight; in one a whole horse was found, and its weight was estimated at fifteen hundredweight. Rondelet (Oken, p. 58) says that he saw one on the western coast of France, through whose throat a fat man could very easily have passed. Oken also mentions a fact, which is more elaborately described in Müller's Vollständiges Natur-system des Ritters Carl v. Linné (Th. iii. p. 268), namely, that in the year 1758 a sailor fell overboard from a frigate, in very stormy weather, into the Mediterranean Sea, and was immediately taken into the jaws of a sea-dog ( carcharias ), and disappeared. The captain, however, ordered a gun, which was standing on the deck, to be discharged at the shark, and the cannon-ball struck it, so that it vomited up again the sailor that it had swallowed, who was then taken up alive, and very little hurt, into the boat that had been lowered for his rescue.)

The miracle consisted therefore, not so much in the fact that Jonah was swallowed alive, as in the fact that he was kept alive for three days in the shark's belly, and then vomited unhurt upon the land. The three days and three nights are not to be regarded as fully three times twenty hours, but are to be interpreted according to Hebrew usage, as signifying that Jonah was vomited up again on the third day after he had been swallowed (compare Est 4:16 with Est 5:1 and Tob. 3:12, 13, according to the Lutheran text).

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 1:11-16

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

Rather than becoming God's instrument of salvation Jonah became an object for destruction because he rebelled against God.

1:11 The sailors might have known what to do with Jonah had he been a criminal guilty of some crime against persons or if he had accidentally transgressed a law of his God. However, he was guilty of being a servant of his God and directly disobeying the Lord's order to him. They had no idea what would placate the creator of the sea in such a case, so they asked Jonah since he knew his God.

1:12 Jonah's answer reveals the doublemindedness of the prophet. He could have told them to sail back to Joppa if he really intended to obey the Lord and go to Nineveh. His repentance surely would have resulted in God withholding judgment from the sailors just as the Ninevites' repentance resulted in His withholding judgment from them. Still Jonah was not ready to obey God yet. Nonetheless his compassion for the sailors led him to give them a plan designed to release them from God's punishment. It would also result in his death, which he regarded as preferable to obeying God. His heart was still as hard as ever toward the plight of the Ninevites even though he acknowledged that he knew God was disciplining him.

"He pronounces this sentence, not by virtue of any prophetic inspiration, but as a believing Israelite who is well acquainted with the severity of the justice of the holy God, both from the law and from the history of his nation."³²

Why did Jonah not end his own life by jumping overboard? I suspect that he did not have the courage to do so. Obviously it took considerable courage to advise the sailors to throw him into the sea where he must have expected to drown, but suicide takes even more courage.

"The piety of the seamen has evidently banished his nonchalant indifference and touched his conscience. By now he has realized how terrible is the sin that has provoked this terrible storm. The only way to appease the tempest of Yahweh's wrath is to abandon himself to it as just deserts for his sin. His willingness to die is an indication that he realizes his guilt before God."³³

1:13 The sailors initially rejected Jonah's advice and compassionately chose to drop him off at the nearest landfall. They strained every muscle for Jonah's sake, literally digging their oars into the water. They demonstrated more concern for one man than Jonah had for the thousands of men, women, and children in Nineveh. When reaching land became impossible due to the raging sea, they prayed to Yahweh, something that we have no record that the prophet had done.

1:14 The sailors also voiced their belief in God's sovereignty, which Jonah had denied by his behavior. They requested physical deliverance and forgiveness from guilt since they anticipated that Jonah would die because of their act. They believed that God's sovereignty was so strongly obvious that He might forgive them. Jonah's innocent death seemed inevitable to them try has they did to avoid it. Still they could not be sure that they were doing God's will and feared that He might punish them for taking the life of His servant. From their viewpoint Jonah was innocent (Heb. naqi) of death because he had not committed any of the crimes for which people suffered death at the hands of their fellowmen. Notwithstanding nothing less than death was what he deserved for sinning against God (Ezek. 18:4, 20).

1:15-16 The immediate cessation of the storm proved to the sailors that Yahweh really did control the sea. Therefore they feared (respected) Him, offered a sacrifice to Him (probably when they reached shore), and made vows (perhaps to venerate Him, cf. Ps. 116:17-18).

"The book of Jonah contains within its few pages one of the greatest concentrations of the supernatural in the Bible. Yet it is significant that the majority of them are based upon natural phenomena."³⁴

These mariners were almost certainly polytheists, so we should not conclude that they abandoned their worship of other gods and "got saved" necessarily. However their spiritual salvation is a possibility. The fact that they made vows to God may point to their conversion.

Note that these pagan sailors feared God more than the prophet did (v. 9). By their actions they gave Him the respect He deserves, but Jonah did not.

This story is full of irony. When someone knows God but chooses to disobey Him, that person begins to demonstrate even less compassion for others, less faith in God's sovereignty, and less fear of Him than pagans normally do.

"Above all, the story thus far extols the fact that sin does not pay and that, try as the sinner will to escape, he is God's marked man. The wages of sin are death."³⁵

Constable: Jon 1:17--2:2

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

For the second time in this incident God took the initiative to move His prophet to carry out His will (cf. v. 1). This time Jonah turned to the Lord.

1:17 The identity of the great fish remains a mystery since the only record of what it was is in this story, and that description is general. The text does not say that God created this fish out of nothing (ex nihilo) nor does what the fish did require such an explanation. We know of many types of fish capable of swallowing a human being whole.³⁶ Occasionally today we hear of someone who has lived for several days in a fish or in some other large animal and has emerged alive.³⁷ Notwithstanding Jonah's experience has been one of the favorite targets of unbelievers in the miraculous who claim that this story is preposterous (cf. Matt. 12:39-40).

Significantly God saved Jonah's life by using a fish rather than in a more conventional method such as providing a piece of wood that he could cling to. Thus this method of deliverance must have some special significance. The Jews were familiar with the mythical sea monster (Ugaritic lotan, Heb. leviathan) that symbolized both the uncontrollable chaos of the sea and the chaotic forces that only Yahweh could manage (cf. Ps. 74:13-14; 104:26). The Hebrews did not believe that leviathan really existed any more than we believe in Santa Claus. Yet the figure was familiar to them, and they knew what it represented. For Jonah to relate his experience of deliverance in his cultural ancient Near Eastern context would have impressed his hearers that a great God had sent him to them. It is probably for this reason that God chose to save Jonah by using a great fish.

Here God controlled the traditionally uncontrollable to spare Jonah's life. The God who is great enough to control it could control anything, and He used His power for a loving purpose. This is more remarkable since Jonah as God's servant had rebelled against his Master. God's method of deliverance therefore reveals both His great power and His gracious heart.

"Men have been looking so hard at the great fish that they have failed to see the great God."³⁸

"It is the greatness of Israel's God that is the burden of the book."³⁹

Jonah was able to calculate how long he was in the fish after he came out of it. Obviously he lost all track of time inside the fish. The time was significant because Jonah's deliverance became a precursor of an even greater salvation that took three days and nights to accomplish (Matt. 12:40). God restored Jonah to life so he would be God's instrument in providing salvation to a large Gentile (and indirectly Jewish) population under God's judgment for their sins. He raised Jesus to life so He would be God's instrument in providing salvation for an even larger population of Gentiles and Jew under God's judgment for their sins.

2:1 This is the first mention of Jonah praying. Until now he had been fleeing from God and hiding from Him. Now in his great distress he finally sought the Lord. Being willing to die by drowing was one thing (v. 1:12), but death by gradual digestion was something Jonah had not anticipated. We do not know how long Jonah struggled in the sea before the fish swallowed him. Perhaps that terror contributed to his repentance.⁴⁰

God often has to discipline His rebellious children severely before we turn back to Him.

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

Evidence: Jon 1:11-12

The more we sin, the more we provoke the tempestuous wrath of Almighty God. But wonder of wonders, this man from Nazareth said, "Pick me up and throw me into the sea of God's wrath." "Greater love hath no man than this, that a man lay down his life for his friends" Joh 15:13 ). The man Christ Jesus became sin for us, and in Him our sins are cast into the sea of God's forgetfulness. It is in Him that we have peace with God. The storm of God's anger is calm for all who trust in the Savior. Jesus likened His death on the cross to Jonah's experience in the belly of the whale (see Mat 12:40 ).

Evidence: Jon 1:13

Even when sinful men are presented with the Good News of the gospel--that they can be saved simply by God's grace through faith, they refuse to trust in the mercy of God. Their pride causes them to try and save themselves. Their guilt-ridden conscience drives them to works of righteousness that cannot save them. And the storm of God's wrath worsens.

Evidence: Jon 1:14

When all hope of saving themselves is stripped from them, men will turn to the mercy of God and trust in the innocent blood of the sinless Savior. They cry, "Not my will, but Yours be done" ( Mat 26:39 ).

Evidence: Jon 1:15

When Jesus of Nazareth was taken by wicked hands and crucified, God was in Christ reconciling the world to Himself (see 2Co 5:19 ). God made Him who knew no sin to be sin for us.

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.