Text -- Jonah 2:1-6 (NET)

2:1 Jonah prayed to the Lord his God from the stomach of the fish 2:2 and said, “I called out to the Lord from my distress, and he answered me; from the belly of Sheol I cried out for help, and you heard my prayer. 2:3 You threw me into the deep waters, into the middle of the sea; the ocean current engulfed me; all the mighty waves you sent swept over me. 2:4 I thought I had been banished from your sight, that I would never again see your holy temple! 2:5 Water engulfed me up to my neck; the deep ocean surrounded me; seaweed was wrapped around my head. 2:6 I went down to the very bottoms of the mountains; the gates of the netherworld barred me in forever; but you brought me up from the Pit, O Lord, my God.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jon 2:2

Straits with which he was encompassed, his body and mind being both shut up, the one by the monstrous dungeon of the fish's belly, and the other by the terrors of the Almighty.

Wesley: Jon 2:2

Of which undoubtedly God gave him an assurance in his own soul.

Wesley: Jon 2:4

With myself, I thought in the midst of my fears and sufferings.

Wesley: Jon 2:4

Cut off from all hope of life, and as it were forgotten of God.

Wesley: Jon 2:4

Toward heaven.

Wesley: Jon 2:5

It seems to mean, my case was as hopeless as that of a man wrapt about with weeds in the depth of the sea.

Wesley: Jon 2:6

The fish carried him down as deep in the sea as are the bottoms of the mountains.

Wesley: Jon 2:6

I seemed to be imprisoned where the bars that secured were as durable as the rocks, which they were made of.

Wesley: Jon 2:6

By what was first my danger, thou hast wonderfully secured me.

Wesley: Jon 2:6

Or the pit, a description of the state of the dead.

Wesley: Jon 2:6

In the assurance of faith, he speaks of the thing as already done.

JFB: Jon 2:1

"his" still, though Jonah had fled from Him. Faith enables Jonah now to feel this; just as the returning prodigal says of the Father, from whom he had wandered, "I will arise and go to my Father" (Luk 15:18).

JFB: Jon 2:1

Every place may serve as an oratory. No place is amiss for prayer. Others translate, "when (delivered) out of the fish's belly." English Version is better.

JFB: Jon 2:2

His prayer is partly descriptive and precatory, partly eucharistical. Jonah incorporates with his own language inspired utterances familiar to the Church long before in Jon 2:2, Psa 120:1; in Jon 2:3, Psa 42:7; in Jon 2:4, Psa 31:22; in Jon 2:5, Psa 69:1; in Jon 2:7, Psa 142:3; Psa 18:6; in Jon 2:8, Psa 31:6; in Jon 2:9, Psa 116:17-18, and Psa 3:8. Jonah, an inspired man, thus attests both the antiquity and inspiration of the Psalms. It marks the spirit of faith, that Jonah identifies himself with the saints of old, appropriating their experiences as recorded in the Word of God (Psa 119:50). Affliction opens up the mine of Scripture, before seen only on the surface.

JFB: Jon 2:2

Sheol, the unseen world, which the belly of the fish resembled.

JFB: Jon 2:3

Jonah recognizes the source whence his sufferings came. It was no mere chance, but the hand of God which sent them. Compare Job's similar recognition of God's hand in calamities, Job 1:21; Job 2:10; and David's, 2Sa 16:5-11.

JFB: Jon 2:4

That is, from Thy favorable regard. A just retribution on one who had fled "from the presence of the Lord" (Jon 1:3). Now that he has got his desire, he feels it to be his bitterest sorrow to be deprived of God's presence, which once he regarded as a burden, and from which he desired to escape. He had turned his back on God; so God turned His back on him, making his sin his punishment.

JFB: Jon 2:4

In the confidence of faith he anticipates yet to see the temple at Jerusalem, the appointed place of worship (1Ki 8:38), and there to render thanksgiving [HENDERSON]. Rather, I think, "Though cast out of Thy sight, I will still with the eye of faith once more look in prayer towards Thy temple at Jerusalem, whither, as Thy earthly throne, Thou hast desired Thy worshippers to direct their prayers."

JFB: Jon 2:5

That is, threatening to extinguish the animal life.

JFB: Jon 2:5

He felt as if the seaweeds through which he was dragged were wrapped about his head.

JFB: Jon 2:6

Their extremities where they terminate in the hidden depths of the sea. Compare Psa 18:7, "the foundations of the hills" (Psa 18:15).

JFB: Jon 2:6

Earth, the land of the living, is (not "was") shut against me.

JFB: Jon 2:6

So far as any effort of mine can deliver me.

JFB: Jon 2:6

Rather, "Thou bringest . . . from the pit" [MAURER]. As in the previous clauses he expresses the hopelessness of his state, so in this, his sure hope of deliverance through Jehovah's infinite resources. "Against hope he believes in hope," and speaks as if the deliverance were actually being accomplished. Hezekiah seems to have incorporated Jonah's very words in his prayer (Isa 38:17), just as Jonah appropriated the language of the Psalms.

Clarke: Jon 2:1

Then Jonah prayed - out of the fish’ s belly - This verse makes the first of the second chapter in the Hebrew text

It may be asked, "How could Jonah either pray or breathe in the stomach of the fish?"Very easily, if God so willed it. And let the reader keep this constantly in view; the whole is a miracle, from Jonah’ s being swallowed by the fish till he was cast ashore by the same animal. It was God that had prepared the great fish. It was the Lord that spake to the fish, and caused it to vomit Jonah upon the dry land. All is miracle.

Clarke: Jon 2:2

Out of the belly of hell - Among the Hebrews שאול sheol means the grave, any deep pit, the place of separate spirits, etc. Here the prophet represents himself as in the bottom of the sea; for so sheol must be understood in this place.

Clarke: Jon 2:3

All thy billows and thy waves passed over me - This may be understood literally; while the fish, in whose belly he was, sought its pleasure or sustenance in the paths of the deep, the waves and billows of the sea were rolling above. This line seems borrowed from Psa 42:7.

Clarke: Jon 2:4

I am cast out of thy sight - See Psa 31:22

Clarke: Jon 2:4

Thy holy temple - Then Jerusalem was not yet destroyed, for the temple was standing.

Clarke: Jon 2:5

The waters compassed me about even to the soul - So as to seem to deprive me of life. I had no hope left

Clarke: Jon 2:5

The weeds were wrapped about my head - This may be understood literally also. He found himself in the fish’ s stomach, together with sea weeds, and such like marine substances, which the fish had taken for its aliment.

Clarke: Jon 2:6

I went down to the bottoms of the mountains - This also may be literally understood. The fish followed the slanting base of the mountains, till they terminated in a plain at the bottom of the great deep

Clarke: Jon 2:6

The earth with her bars - He represents himself as a prisoner in a dungeon, closed in with bars which he could not remove, and which at first appeared to be for ever, i.e., the place where his life must terminate

Clarke: Jon 2:6

Yet hast thou brought up my life - The substance of this poetic prayer was composed while in the fish’ s belly; but afterwards the prophet appears to have thrown it into its present poetic form, and to have added some circumstances, such as that before us; for he now speaks of his deliverance from this imminent danger of death. "Thou hast brought up my life from corruption."

Calvin: Jon 2:1

When Jonah says that he prayed from the bowels of the fish, he shows first with what courage of mind he was endued. He had then put on a new heart; for when he was at liberty he thought that he could in a manner escape from God, he became a fugitive from the Lord: but now while inclosed within narrow bounds, he begins to pray, and of his own accord sets himself in God’s presence.

This is a change worthy of being noticed: and hence we may learn how much it profits us to be drawn back often as it were by cords, or to be held tied up with fetters because when we are free we go astray here and there beyond all limits. Jonah, when he was at liberty, became, as we have seen, wanton; but now finding himself restrained by the mighty hand of God, he receives a new mind, and prays from the bowels of the fish ³⁶. But how was it that he directed his petitions then to God, by whose hand he saw that he was so heavily pressed? For God most rigidly handled him; Jonah was in a manner doomed to eternal ruin; the bowels of the fish, as we shall hereafter see, were indeed to him as it were hell or the grave. But in this state of despair Jonah even gathered courage, and was able to retake himself directly to God. It was a wonderful and almost incredible example of faith. Let us then learn to weigh well what is here said; for when the Lord heavily afflicts us, it is then a legitimate and seasonable time for prayer. But we know that the greater part despond, and do not usually offer their prayers freely to God, except their minds be in a calm state; and yet God then especially invites us to himself when we are reduced to extremities. Let this, then, which Jonah declares of himself, come to our minds, — that he cried to God from hell itself: and, at the same time, he assures us that his prayer proceeded from true faith; for he does not simply say that he prayed to Jehovah, but he adds that he was his God; and he speaks with a serious and deeply-reflective mind. Though Jonah then was not only like one dead, but also on the confines of perdition, he yet believed that God would be merciful if he fled to him. We hence see that Jonah prayed not at random, as hypocrites are wont to take God’s name in their mouths when they are in distress, but he prayed in earnest; for he was persuaded that God would be propitious to him.

But we must remember that his prayer was not composed in the words which are here related; but Jonah, while in the bowels of the fish, dwelt on these thoughts in his mind. Hence he relates in this song how he thought and felt; and we shall see that he was then in a state of distraction, as our minds must necessarily be tossed here and there by temptations. For the servants of God do not gain the victory without great struggle. We must fight, and indeed strenuously, that we may conquer. Jonah then in this song shows that he was agitated with great trouble and hard contests: yet this conviction was firmly fixed in his heart, — that God was to be sought, and would not be sought in vain, as he is ever ready to bring help to his people whenever they cry to him.

Calvin: Jon 2:2

Then he says, I cried, when I had trouble, to Jehovah, and he answered me. Jonah no doubt relates now, after having come forth from the bowels of the fish, what had happened to him, and he gives thanks to the Lord. ³⁷ This verse then contains two parts, — that Jonah in his trouble fled to God, — and the latter part contains thanksgiving for having been miraculously delivered beyond what flesh could have thought. I cried, he says, in my distress, to Jehovah; I cried out from the bowels of hell, thou hast heard my voice. Jonah, as we shall hereafter see, directed his prayers to God not without great struggle; he contended with many difficulties; but however great the impediments in his way, he still persevered and ceased not from praying. He now tells us that he had not prayed in vain; and, that he might amplify the grace of God, he says, from the bowels of the grave He mentioned distress ( angustiam — straitness) in the first clause; but here he more clearly expresses how remarkable and extraordinary had been the kindness of God, that he came forth safe from the bowels of the fish, which were like the bowels of the grave. שאול , shaul, derived from corruption, is called the grave by the Hebrews, and the Latin translator has almost everywhere rendered it hell, ( infernum;) and שאול , shaul, is also sometimes taken for hell, that is, the state of the reprobate, because they know that they are condemned by God: it is, however, taken more frequently for the grave; and I am disposed to retain this sense, — that the fish was like the grave. But he means that he was so shut up in the grave, that there was no escape open to him.

What are the bowels of the grave? Even the inside or the recess of the grave itself. When Jonah was in this state, he says, that he was heard by the Lord. It may be proper to repeat again what I have already slightly touched, — that Jonah was not so oppressed, though under the heaviest trial, but that his petitions came forth to God. He prayed as it were from hell, and not simply prayed, for he, at the same time, sets forth his vehemence and ardor by saying, that he cried and cried aloud. Distress, no doubt, extorted from Jonah these urgent entreaties. However this might have been, he did not howl, as the unbelieving are wont to do, who feel their own evils and bitterly complain; and yet they pour forth vain howlings. Jonah here shows himself to be different from them by saying, that he cried and cried aloud to God. It now follows —

Calvin: Jon 2:3

In this verse are set forth his difficulties: for Jonah, for the sake of amplifying, refers to his condition. It was a great thing that he cried to God from the bowels of the fish; but it was far more difficult for him to raise up his mind in prayer, when he knew or thought God to be angry with him: for had he been thrown into extreme evils, he might yet call upon God; but as it came to his mind that all the evil he suffered was inflicted by God, because he tried to shun his call, how was it possible for him to penetrate into heaven when such an obstacle stood in his way? We hence see the design of these words, But thou hadst cast me into the gulf, into the heart of the sea; the flood surrounded me, all thy billows and waves passed over me.

In short, Jonah shows here what dreadful temptations presented themselves to him while he was endeavoring to offer up prayers. It came first to his mind that God was his most inveterate enemy. For Jonah did not then think of the sailors and the rest who had cast him into the sea; but his mind was fixed on God: this is the reason why he says, Thou, Lord, hadst cast me into the deep, into the heart of the sea; and then, Thy billows, Thy waves ³⁸ He does not here regard the nature of the sea; but he bestows, as I have already said, all his thoughts on God, and acknowledges that he had to do with him; as though he said, “Thou Lord, in pursuing me, drivest me away; but to thee do I come: thou showest by dreadful proofs that thou art offended with me, but yet I seek thee; so far is it that these terrors drive me to a distance from thee, that now, being subdued as it were by thy goads, I come willingly to thee; for nowhere else is there for me any hope of deliverance.” We now then see how much avails the contrast, when Jonah sets the terrible punishment which he endured in opposition to his prayer. Let us now proceed —

Calvin: Jon 2:4

In the first clause of this verse Jonah confirms again what I have said, — that when he sought to pray, not only the door was closed against him, but there were mountains, as it were, intervening, so that he could not breathe a prayer to God: for he did not so much think of the state in which he was; nay, but he chiefly considered his own case, how he had provoked the wrath of God. Hence he says, I have said, I am cast away from the sight of thine eyes. Some give this frigid exposition, that he had been only expelled from his own country, that he might not behold the temple. But I have no doubt but that Jonah tells us here that he suffered extreme agonies, as though every hope of pardon had been cut off from him: “What! shall I yet hope that God will be propitious? It is not to be hoped.” This then is the casting away of which he speaks: for it is said that God casts us away, when he allows us no access to him. Hence Jonah thought that he was wholly alienated from God. Were any to object and say, that then his faith must have been extinct; the obvious answer is, — that in the struggle of faith there are internal conflicts; one thought is suggested, and then another of an opposite character meets it; there would indeed be no trial of our faith, except there were such internal conflicts; for when, with appeased minds, we can feel assured that God is propitious to us, what is the trial of faith? But when the flesh tells us that God is opposed to us, and that there is no more hope of pardon, faith at length sets up its shield, and repels this onset of temptation, and entertains hope of pardon: whenever God for a time appears implacable, then faith indeed is tried. Such then was the condition of Jonah; for, according to the judgment of the flesh, he thought that he was utterly cast away by God, so that he came to him in vain. Jonah, then, having not yet put off flesh and blood, could not immediately lay hold on the grace of God, but difficulties met him in his course.

The latter clause is differently explained by interpreters. Some take it negatively, “I shall no more look towards the temple of thy holiness:” but the words admit not of this explanation. אך , ak, means in Hebrew, truly, nevertheless; and it means also, certainly; and sometimes it is taken dubitatively, perhaps. The greater part of expounders render the clause thus, “But I shall see the temple of thy holiness;” as though Jonah here reproved his own distrust, which he had just expressed, as the case is with the faithful, who immediately check themselves, when they are tempted to entertain any doubt: “What! dost thou then cast away hope, when yet God will be reconciled to thee if thou wilt come to him?” Hence interpreters think that it is a sort of correction, as though Jonah here changed his mind, and retracted what he had previously taken up, as a false principle derived from the judgment of the flesh. He had said then that he had been cast away from the presence of the Lord; but now, according to these expositors, he repels that temptation, But I shall see thy holy temple; though I seem now to be rejected by thee, thou wilt at last receive me into favor. We may, however, explain this clause, consistently with the former, in this way, At least, or, but, I would again see, etc., as an expression of a wish. The future then may be taken for the optative mood, as we know that the Hebrews are wont thus to use the future tense, either when they pray or express a wish. This meaning then best agrees with the passage, that Jonah as yet doubtingly prays, At least, or, but, I would again, O Lord, see the temple of thy holiness. But since the former explanation which I have mentioned is probable, I do not contend for this. However this may be, we find that Jonah did not wholly despair, though the judgment of the flesh would drive him to despair; for he immediately turned his address to God. For they who murmur against God, on the contrary, speak in the third person, turning themselves, as it were, away from him: but Jonah here sets God before his eyes, I have been cast away, he says, from the sight of thine eyes He does not remonstrate here with God, but shows that he was seeking God still, though he thought that he was cast far away.

Then he adds, I would at least see again the temple of thy holiness. And by speaking of the temple, he no doubt set the temple before him as an encouragement to his faith. As then he had been cast away, he gathers everything that might avail to raise up and confirm his hope. He had indeed been circumcised, he had been a worshipper of God from his childhood, he had been educated in the Law, he had exercised himself in offering sacrifices: under the name of temple he now includes briefly all these things. We hence see that he thus encouraged himself to entertain good hope in his extreme necessity. And this is a useful admonition; for when every access to God seems closed up against us, nothing is more useful than to recall to mind, that he has adopted us from our very infancy, that he has also testified his favor by many tokens, especially that he has called us by his Gospel into a fellowship with his only-begotten Son, who is life and salvation; and then, that he has confirmed his favor both by Baptism and the Supper. When, therefore, these things come to our minds, we may be able by faith to break through all impediments. Let us go on —

Calvin: Jon 2:5

Here in many words Jonah relates how many things had happened to him, which were calculated to overwhelm his mind with terror and to drive him far from God, and to take away every desire for prayer. But we must ever bear in mind what we have already stated, — that he had to do with God: and this ought to be well considered by us. The case was the same with David, when he says in Psa 39:9, ‘Thou hast yet done it;’ for, after having complained of his enemies, he turned his mind to God: “What then do I? what do I gain by these complaints? for men alone do not vex me; thou, God, he says, hast done this.” So it was with Jonah; he ever set before him the wrath of God, for he knew that such a calamity had not happened to him but on account of his sins.

He therefore says that he was by waters beset, and then, that he was surrounded by the deep; but at length he adds, that God made his life to ascend, etc. All these circumstances tend to show that Jonah could not have raised up his mind to God except through an extraordinary miracle, as his life was in so many ways oppressed. When he says that he was beset with waters even to the soul, I understand it to have been to the peril of his life; for other explanations seem frigid and strained. And the Hebrews says that to be pressed to the soul, is to be in danger of one’s life; as the Latins, meaning the same thing, say that the heart, or the inside, or the bowels, are wounded. So also in this place the same thing is meant, ‘The waters beset me even to the soul,’ and then, ‘the abyss surrounds me.’ Some render סוף , suph, sedge; others sea-weed; others bulrush: but the sense amounts to the same thing. No doubt סוף , suph, is a species of sedge; and some think that the Red Sea was thus called, because it is full of sedges or bulrushes. They think also that bulrushes are thus called, because they soon putrefy. But what Jonah means is certain and that is, that weed enveloped his head, or that weed grew around his head: but to refer this to the head of the fish, as some do, is improper: Jonah speaks metaphorically when he says that he was entangled in the sedge, inasmuch as there is no hope when any one is rolled in the sedge at the bottom of the sea. How, indeed, can he escape from drowning who is thus held, as it were, tied up? It is then to be understood metaphorically; for Jonah meant that he was so sunk that he could not swim, except through the ineffable power of God.

Calvin: Jon 2:6

According to the same sense he says, I descended to the roots of the mountains. But he speaks of promontories, which were nigh the sea; as though he had said, that he was not cast into the midst of the sea, but that he had so sunk as to be fixed in the deep under the roots of mountains. All these things have the same designs which was to show that no deliverance could be hoped for, except God stretched forth his hand from heaven, and indeed in a manner new and incredible.

He says that the earth with its bars was around him. He means by this kind of speaking, that he was so shut up, as if the whole earth had been like a door. We know what sort of bars are those of the earth, when we ascribe bars to it: for when any door is fastened with bolts, we know how small a portion it is. But when we suppose the earth itself to be like a door, what kind of things must the bolts be? It is the same thing then as though Jonah had said, that he was so hindered from the vital light, as if the earth had been set against him to prevent his coming forth to behold the sun: the earth, then, was set against me, and that for ever

He afterwards comes to thanksgiving, And thou Jehovah, my God, hast made my life to ascend from the grave. Jonah, after having given a long description, for the purpose of showing that he was not once put to death, but that he had been overwhelmed with many and various deaths, now adds his gratitude to the Lord for having delivered him, Thou, he says, hast made my life to ascend from the grave, O Jehovah. He again confirms what I have once said, — that he did not pour forth empty prayers, but that he prayed with an earnest feeling, and in faith: for he would not have called him his God, except he was persuaded of his paternal love, so as to be able to expect from him a certain salvation. Thou, then, Jehovah, my God, he says; he does not say, Thou hast delivered me, but, Thou hast brought forth my life from the grave. Then Jonah, brought to life again, testifies here that he was not only delivered by God’s aid from the greatest danger, but that he had, by a certain kind of resurrection, been raised from the dead. This is the meaning of this mode of speaking, when he says that his life had been brought forth from the grave, or from corruption itself. It follows —

Defender: Jon 2:2

Jonah was not only physically in the belly of the fish; his soul descended into "the belly of hell." The word "hell" here is the Hebrew sheol, the great pit in the center of the earth where the souls of the dead are kept awaiting the resurrection and the judgment. If Jonah's prayer is taken literally, then it appears that he may have actually died, and his prayer of repentance and commitment to do the will of God was made while his soul was in sheol. It was there that God heard his voice and "brought up my life from corruption" (Jon 2:6). When his soul returned to his body in the belly of the fish, then he prayed yet again (Jon 2:1), and the fish "vomited out Jonah upon the dry land" (Jon 2:10)."

Defender: Jon 2:5

The "soul" (Hebrew nephesh) of Jonah was inundated, as well as his body. This suggests that he actually died by drowning, even before the great "fish" swallowed him. Jonah later said: "My soul fainted within me" (Jon 2:7), indicating that he at least had lost consciousness. Nevertheless, he then "remembered the Lord" and prayed, his prayer ascending even to God.

Defender: Jon 2:5

The seaweeds on the ocean floor evidently had also surrounded his body before the fish swallowed him. He actually "went down to the bottoms of the mountains" (Jon 2:6)."

Defender: Jon 2:6

In Jonah's day, so far as we know, men had no means to explore the sea floor, yet Jonah somehow knew that mountains had "roots" extending deep into the earth's crust. In fact, this may even be another way of referring to his descent into "hell."

Defender: Jon 2:6

The Lord Jesus Christ, speaking prophetically through David, had prophesied His resurrection, saying: "Thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption" (Psa 16:10). Jonah used the same word here, indicating still further the remarkable typological correlation of his own experience to the death and resurrection of Christ, as cited by Him (Mat 12:40)."

TSK: Jon 2:1

prayed : 2Ch 33:11-13; Psa 50:15, Psa 91:15; Isa 26:16; Hos 5:15, Hos 6:1-3; Jam 5:13

out : Job 13:15; Psa 130:1, Psa 130:2; Lam 3:53-56; Act 16:24, Act 16:25

TSK: Jon 2:2

I cried : Gen 32:7-12, Gen 32:24-28; 1Sa 30:6; Psa 4:1, Psa 18:4-6, Psa 22:24, Psa 34:6, Psa 65:2; Psa 120:1, Psa 142:1-3; Luk 22:44; Heb 5:7

by reason of mine : or, out of mine, 1Sa 1:16

out : Psa 18:5, Psa 18:6, Psa 61:2, Psa 86:13, Psa 88:1-7, Psa 116:3

hell : or, the grave, Psa 16:10; Isa 14:9; Mat 12:40; Act 2:27

and thou : Psa 34:6, Psa 65:2

TSK: Jon 2:3

thou : Jon 1:12-16; Psa 69:1, Psa 69:2, Psa 69:14, Psa 69:15, Psa 88:5-8; Lam 3:54

midst : Heb. heart

all : Psa 42:7

TSK: Jon 2:4

I said : Psa 31:22, Psa 77:1-7; Isa 38:10-14, Isa 38:17, Isa 49:14; Eze 37:11

out : 1Ki 9:7; Jer 7:15, Jer 15:1

toward : 1Ki 8:38, 1Ki 8:39, 1Ki 8:42, 1Ki 8:48; 2Ch 6:38; Psa 5:7; Dan 6:10

TSK: Jon 2:5

Psa 40:2, Psa 69:1, Psa 69:2; Lam 3:54

TSK: Jon 2:6

bottoms : Heb. cuttings off

mountains : Deu 32:22; Psa 65:6, Psa 104:6, Psa 104:8; Isa 40:12; Hab 3:6, Hab 3:10

the earth : Job 38:4-11; Pro 8:25-29

yet : Psa 16:10; Isa 38:17; Act 13:33-37

corruption : or, the pit, Job 33:24, Job 33:28; Psa 30:3, Psa 30:9, Psa 55:23, Psa 143:7

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jon 2:1

Then - ("And") Jonah prayed, i. e., when the three days and nights were passed, he uttered this devotion. The word "prayed"includes thanksgiving, not petition only. It is said of Hannah that she "prayed"1Sa 2:1; but her canticle is all one thanksgiving without a single petition. In this thanksgiving Jonah says how his prayers had been heard, but prays no more. God had delivered him from the sea, and be thanks God, in the fish’ s belly, as undisturbed as in a Church or an oratory, secure that God, who had done so much, would fulfill the rest. He called God, "his"God, who had in so many ways shown Himself to be His, by His revelations, by His inspirations, by His chastisements, and now by His mercy . "From these words, ‘ Jonah prayed unto the Lord his God out of the fish’ s belly,’ we perceive that, after he felt himself safe in the fish’ s belly, he despaired not of God’ s mercy."

Barnes: Jon 2:2

I cried by reason of mine affliction - , or, "out of affliction"which came "to me."So the Psalmist thanked God in the same words, though in a different order ; "To the Lord in trouble to me I called, and He heard me."He "called,"and God heard and answered , "He does not say, I "call,"but I "called"; he does not pray for the future, but gives thanks for the past."Strange cause of thankfulness this would seem to most faith, to be alive in such a grave; to abide there hour after hour, and day after day, in one unchanging darkness, carried to and fro helplessly, with no known escape from his fetid prison, except to death! Yet spiritual light shone on that depth of darkness. The voracious creature, which never opened his mouth save to destroy life, had swallowed him, to save it . "What looked like death, became safe-keeping,"and so the prophet who had fled to avoid doing the will of God and to do his own, now willed to be carried about, he knew not where, at the will; as it seemed, of the huge animal in which he lay, but in truth, where God directed it, and he gave thanks. God had heard him. The first token of God’ s mercy was the earnest of the whole. God was dealing with him, was looking on him. It was enough.

Out of the belly of hell cried I. - The deep waters were as a grave, and he was counted "among the dead"Psa 88:4. Death seemed so certain that it was all one as if he were in the womb of hell, not to be reborn to life until the last Day. So David said Psa 18:5, "The bands of death compassed me round about;"and Psa 30:3, "Thou hast drawn my life out of hell."The waters choked his speech; but he cried with a loud cry to God Who knew the heart. "I cried; Thou heardest."The words vary only by a kindred letter . The real heart’ s cry to God according to the mind of God and His hearing are one, whether, for man’ s good, He seem at the time to hear or no.

"Not of the voice but of the heart is God the Hearer, as He is the Seer. Do the ears of God wait for sound? How then could the prayer of Jonah from the inmost belly of the whale, through the bowels of so great a creature, out of the very bottomless depths, through so great a mass of waters, make its way to heaven?""Loud crying to God is not with the voice but with the heart. Many, silent with their lips, have cried aloud with their heart; many, noisy with their lips, could, with heart turned away, obtain nothing. If then thou criest, cry within, where God heareth.""Jonah cried aloud to God out of the fish’ s belly, out of the deep of the sea, out of the depths of disobedience; and his prayer reached to God, Who rescued him from the waves, brought him forth out of the vast creature, absolved him from the guilt. Let the sinner too cry aloud, whom, departing from God, the storm of desires overwhelmed, the malignant Enemy devoured, the waves of this present world sucked under! Let him own that he is in the depth, that so his prayer may reach to God."

Barnes: Jon 2:3

For Thou hadst ("didst") cast me into the deep - Jonah continues to describe the extremity of peril, from which God had already delivered him. Sweet is the memory of perils past. For they speak of God’ s Fatherly care. Sweet is it, to the prophet to tell God of His mercies; but this is sweet only to the holy, for God’ s mercy convicts the careless of ingratitude. Jonah then tells God, how He had cast him vehemently forth into the "eddying depth,"where, when Pharaoh’ s army "sank like a stone"(Exo 15:5, add Exo 15:10), they never rose, and that, "in the heart"or center "of the seas,"from where no strong swimmer could escape to shore. "The floods"or "flood,"(literally "river,") the sea with its currents, "surrounded"him, encompassing him on all sides; and, above, tossed its multitudinous waves, passing over him, like an army trampling one prostrate underfoot. Jonah remembered well the temple psalms, and, using their words, united himself with those other worshipers who sang them, and taught us how to speak them to God. The sons of Korah Psa 42:7. had poured out to God in these self-same words the sorrows which oppressed them. The rolling billows and the breakers , which, as they burst upon the rocks, shiver the vessel and crush man, are, he says to God, "Thine,"fulfilling Thy will on me.

Barnes: Jon 2:4

I am cast out of Thy sight - , literally, "from before Thine eyes."Jonah had willfully withdrawn from standing in God’ s presence. Now God had taken him at his word, and, as it seemed, cast him out of it. David had said in his haste, "I am cut off."Jonah substitutes the stronger word, "I am cast forth,"driven forth, expelled, like the "mire and dirt"Isa 57:20 which the waves drive along, or like the waves themselves in their restless motion Isa 57:20, or the pagan (the word is the same) whom God had driven out before Israel (Exo 34:11, and the Piel often), or as Adam from Paradise Gen 3:24.

Yet (Only) I will look again - He was, as it were, a castaway, cast out of God’ s sight, unheeded by Him, his prayers unheard; the storm unabated, until he was cast forth. He could no longer look with the physical eye even toward the land where God showed the marvels of His mercy, and the temple where God was worshiped continually. Yet what he could not do in the body, he would do in his soul. This was his only resource. "If I am cast away, this one thing will I do, I will still look to God."Magnificent faith! Humanly speaking, all hope was gone, for, when that huge vessel could scarcely live in the sea, how should a man? When God had given it no rest, while it contained Jonah, how should tie will that Jonah should escape? Nay, God had hidden His Face from him; yet he did this one, this only thing only this, "once more, still I will add to look to God."Thitherward would he look, so long as his mind yet remained in him.

If his soul parted from him, it should go forth from him in that gaze. God gave him no hope, save that He preserved him alive. For he seemed to himself forsaken of God. Wonderful pattern of faith which gains strength even from God’ s seeming desertion! "I am cast vehemently forth from before Thine eyes; yet this one thing will I do; mine eyes shrill be unto Thee, O Lord."The Israelites, as we see from Solomon’ s dedication prayer, "prayed toward the temple,"(1Ki 8:29-30, 1Ki 8:35 ff) where God had set His Name and shown His glory, where were the sacrifices which foreshadowed the great atonement. Thitherward they looked in prayer, as Christians, of old, prayed toward the East, the seat of our ancient Paradise. where our Lord "shall appear unto them that look for Him, a second time unto salvation."Heb 9:28. Toward that temple then he would yet look with fixed eye for help, where God, Who fills heaven and earth, showed Himself to sinners reconciled.

Barnes: Jon 2:5

The waters compassed me about even to the soul - Words which to others were figures of distress (Psa 69:2. See the introduction to Jonah), "the waters have come even to the soul,"were to Jonah realities. Sunk in the deep seas, the water strove to penetrate at every opening. To draw breath, which sustains life, to him would have been death. There was but a breath between him and death. "The deep encompassed me,"encircling, meeting him wherever he turned, holding him imprisoned on every side, so that there was no escape, and, if there otherwise had been, he was bound motionless, "the weed was wrapped around my head, like a grave-band.""The weed"was the well known seaweed, which, even near the surface of the sea where man can struggle, twines round him, a peril even to the strong swimmer, entangling him often the more, the more he struggles to extricate himself from it. But to one below, powerless to struggle, it was as his winding sheet.

Barnes: Jon 2:6

I went down to the bottoms, (literally "the cuttings off") of the mountains - , the "roots"as the Chaldee and we call them, the hidden rocks, which the mountains push out, as it were, into the sea, and in which they end. Such hidden rocks extend along the whole length of that coast. These were his dungeon walls; "the earth, her bars,"those long submarine reefs of rock, his prison bars, "were around"him "forever:"the seaweeds were his chains: and, even thus, when things were at their uttermost, "Thou hast brought up my life from corruption,"to which his body would have fallen a prey, had not God sent the fish to deliver him. The deliverance for which be thanks God is altogether past: "Thou broughtest me up."He calls "the"Lord, "my"God, because, being the God of all, He was especially his God, for whom He had done things of such marvelous love. God loves each soul which He has made with the same infinite love with which He loves all. Whence Paul says of Jesus Gal 2:20, "Who loved me and gave Himself for me."He loves each, with the same undivided love, as if he had created none besides; and He allows each to say, "My God,"as if the Infinite God belonged wholly to each. So would He teach us the oneness of Union between the soul which God loves and which admits His love, and Himself.

Poole: Jon 2:1

Then Heb. And , at that time when he lay by the heels a close prisoner in a prison, whence none before or since ever came out alive,

Jonah prayed sent his petition in all humble and submissive manner unto God: Jonah, wonderfully preserved alive, and in full exercise of his judgment and memory, now betakes himself to prayer, and in this exerciseth his graces; his soul follows hard after God, when he was shut up in this dungeon.

Unto the Lord that was angry, and now was punishing of Jonah; the Lord, who had committed him to this prison; the almighty God, who can do for Jonah all that he can need or desire.

His God though Jonah in his froward fit flees from his God, yet now, by the rod taught better, he flees to God, nay, as his God, and remembers his particular interest in God. If Jonah prays by faith grounded on God’ s almightiness, now he prays with assurance and hope of faith, looking to God as his God; if the power of the Lord and his mercy keep Jonah alive in the fish’ s belly, the same power and mercy can deliver him out of this danger, and the prophet believes he is kept there for an enlargement as miraculous as his confinement was.

Out of the fish’ s belly where he was a prisoner under many miracles, and all concur to awaken him to prayer and faith; he calls it

the belly of hell or the grave, Jon 2:2 . He employed his time well there.

Poole: Jon 2:2

And said: the former verse was a general account that he prayed, this word in the front of this verse is a transition to a more full account of his prayer, what for substance, and somewhat of the words also.

I cried not with a loud voice of the tongue, as it was not ordinarily feasible in so close a prison, so nor was it necessary he should, where none were to hear but his God, who heareth the strongest desires, and accounts them the strongest cries; so Jonah cried with his whole heart.

By reason of mine affliction distress, or straits with which he was encompasseth and close besieged; nor was there ever closer siege laid to any one, his body and mind both shut up, the one by the monstrous dungeon of the fish’ s belly, and the other by the terrors of the Almighty.

Unto the Lord: it was in many respects fit Jonah should petition God, for he was committed by his special warrant, and none either had power or authority to deliver him but God.

He heard me: though Jonah say not how God did hear, in what particular, yet he knew both how and in what; the support of his person, the exercise of his reason, the workings of his heart toward God, and a hope or assurance that lie should be delivered, were part of the mercy God gave, and he prayed for.

Out of the belly of hell cried I the grave, so Sheol ; so it was as dark to Jonah, and had been as destructive too, if mercy had not prevented. This is doubled, to intimate both the prisoner’ s earnestness, and the greatness of the mercy given to one that was as shut up in the grave.

Thou heardest my yoke of his soul, whilst he was in that dismal dungeon; as above.

Poole: Jon 2:3

For: this introduceth the account of his distress, mentioned Jon 2:2 .

Thou the Almighty, offended by my frowardness and obstinacy,

hadst cast me into the deep though the mariners’ hands heaved me overboard, it was thy hand that did it, and pressed me sore. The deep ; the bottom of the sea: by what follows it is probable Jonah was cast into the sea far from shore.

In the midst of the seas or heart of the seas, but more literally and strictly in the midst of the seas, than that Eze 27:4 .

The floods either the mighty rivers which run into that sea, or the floods, the mighty currents, which the rolling sea and winds with tide made.

All thy billows and thy waves passed over me the surges of the sea, which explains what before he called the floods . Here is an elegant description of the violence and horror of the seas into which Jonah was cast, which tossed his body, and signified the terrors wherewith his soul was distressed from God’ s immediate hand, as Psa 42:7 .

Thy waves: Jonah seeth God’ s hand and sovereignty in all this, intimating that he prayed for what he knew his God could do for him.

Poole: Jon 2:4

Then: though this word with us ordinarily denoteth time, yet here it denoteth order and connexion; the Hebrew is And. I said , with myself, I thought in the midst of my fears and sufferings.

I am cast out of thy sight cut off from all hope of life among men; rejected, forsaken, and as it were forgotten of my God, and left by this death to pass to a worse death. Thus he was racked with sense of present danger from God’ s displeasure, and. is almost carried away with a despair of ever seeing the face of God again with comfort. much as Psa 31:22 Lam 4:22 .

Yet I will look again: his faith begins to recover itself; he will not, as despairing ones, any more look toward lost hopes, but with reviving hope he will hope against hope, and never yield to such despairs.

Towards thy holy temple where the ark of the covenant, where the mercy-seat, where propitiatory sacrifices are offered, where is God’ s high priest, types of the great Redeemer, Mediator, and Saviour, by whom sin is expiated, sinners pardoned, grace and favour communicated, where God commands the blessing, life for evermore; he will look and hope to appear in the material typical temple, and to find there grace dispositive for, as well as significative of, glory in the heavenly temple; he hopes for both.

Poole: Jon 2:5

The former part of this verse seems to be an ingeminating of what was said Jon 2:3 , and bears the self-same meaning and interpretation.

The waters literally, the waters of the sea; metaphorically, afflictions; mystically, temptations; these last arising from his own guilt, and from the tokens of God’ s displeasure against him in so unusual a manner.

Compassed me about, even to the soul to the endangering his life, and were forerunners (as he apprehended) of worse miseries, the foretastes of an eternal damnation: it was a miracle of providence to preserve my life, it was no less wonder of free grace to save my soul.

The depth closed me round about he was carried to the bottom of the sea, lay as in the deepest hole of the sea.

The weeds were wrapped about my head not immediately, as some conjecture, by the fish pulling them from the bottom of the sea and swallowing them down, where they wrapped Jonah’ s head; but mediately, when the fish swam amidst these: or rather it is a comparative speech; I was no more likely to escape drowning, than a man in the depth of the sea, wrapped up in, and held fast down by, the weeds in the bottom of the sea.

Poole: Jon 2:6

I went down the fish carried him down,

to the bottoms of the mountains as deep in the sea as are the bottoms of the mountains, or into those depths out of which might be supposed that mountains were thence drawn out by the roots; an elegant description of fathomless depths, whirlpools of the seas.

The earth with her bars was about me for ever I seemed to be imprisoned where the bars that secured me were as great and durable as the rocks which they were made of.

Yet notwithstanding all these insuperable difficulties, and my own fears,

hast thou brought up by what was first my danger thou hast wonderfully secured me, what I thought should have been my grave was made a safety to me; by the fish Jonah is in due time fairly and safely set on shore.

My life his life of nature; his life of comfort, and peace, and joy too.

From corruption or the pit; a description of the stale of the dead, whose bodies turn to putrefaction and stench.

O Lord O almighty and eternal Being, Lord and Sovereign over all.

My God mine, saith Jonah, by particular choice, faith, and hope, whom I had served and should not have disobeyed, to whom I prayed, who hath pardoned, whom I will adore, obey, and love for ever.

PBC: Jon 2:4

See Philpot: THE CRY OF JONAH OUT OF THE BELLY OF HELL

Haydock: Jon 2:1

Fish. Hebrew dag: afterwards daga occurs, ver. 2; (Haydock) on which Leusden observes, the Jews infer that Jonas was first swallowed up by male and then by a female fish, which being full of young he was much straitened, and prayed from the belly of that ( hadaga ) female fish! He alludes to Rabbi Jarchi. (Haydock) ---

Thus nar, puer, is put for a girl, to imply that Rebecca was prudent and Dina rambling. (Buxtorf, Tib. 13.) See Kennicott, Dis. 2., p. 417 and 552. ---

Noble discoveries! Many suppose (Haydock) that this fish was a whale, as it does not live on flesh; (Calmet) but its throat being so narrow, as hardly to suffer a man's arm to pass, it is more probable that it was the sea-dog, lamia or canis chariarias, (Bartolin 14.) which may easily contain a man. (Aldrovandus iii. 32.) (Menochius) ---

This sea-dog, or shark, has five rows of teeth in each jaw. Human bodies have been found entire in the stomach. (Button.) ---

Our Saviour calls the fish a whale, Matthew xii. 40. (Worthington) ---

But that term is given to any great sea monster. Yet it is not of much importance what species of fish be meant, provided the miracle be admitted. (Calmet) ---

The pagans ridiculed it. (St. Augustine, ep. 102. q. 6. 30.) ---

Yet they believed many of a similar nature, alleging the omnipotence of God. (St.. Jerome) ---

This reason accounts for all the miracles recorded in Scripture. But might not God have chosen some easier expedient? We must not dive into his reasons. The impression which such a fact would make on the Ninivites, and the prefiguring of Christ's burial, might suffice. Jonas was not a type of his death, as some have imagined, Q. ad Orthodox. (Calmet) ---

Nights, or as long as our Saviour was in the monument, (Menochius) which was about thirty-four hours. (Calmet, Dis.)

Haydock: Jon 2:2

Prayed. He entertained these sentiments. (Sanct. xiv.) ---

He afterwards wrote them down. (Calmet)

Haydock: Jon 2:3

I cried. These five verses (Haydock) express his thoughts while he was in the sea, (St. Jerome; Calmet) or in the fish. (Haydock) ---

He doubtless prayed before, when he was cast into the sea, and also in the whale's belly, having then greater confidence that he should arrive safely on dry land, (ver. 5.) and therefore vowing sacrifices of thanks, ver. 10. (Worthington) ---

Hell; the whale's belly, (Theodoret; &c.) or rather the depth of the sea. It may denote any imminent danger.

Haydock: Jon 2:5

Eyes, in a sort of despair, like the psalmist, xxx. 23. Yet he presently resumes fresh confidence in God, notwithstanding the greatness of his offences. ---

Temple. He went to Jerusalem, like other good Israelites.

Haydock: Jon 2:6

Soul, so that I was in danger of being suffocated, Psalms lxviii. 2. (Calmet) ---

Sea. Hebrew, "weeds entangled," &c. (Haydock) ---

The Mediterranean has a great deal of sea weed. He speaks of the time before he was swallowed up by the fish.

Gill: Jon 2:1

Then Jonah prayed unto the Lord his God out of the fish's belly. Though Jonah had been a praying man, being a good man, and a prophet of the Lord, yet it seems he had not prayed for some time; being disobedient to the will of God, he restrained prayer before him; all the while he was going to Joppa he prayed not; and how indeed could he have the face to pray to him, from whose face he was fleeing? and as soon as he was in the ship he fell asleep, and there lay till he was waked by the shipmaster, who called upon him to arise, and pray to his God; but whether he did or no is not said; and though it is very probable he might, when convicted of his sin, and before he was cast into the sea, and as he was casting into it; his not recorded; but when he was in the fish's belly, "then he prayed"; where it is marvellous he should, or could; it was strange he should be able to breathe, and more strange to breathe spiritually; it was very wonderful he should have the exercise of his reason, and more that he should have the exercise of grace, as faith and hope, as it appears by the following prayer he had. Prayer may be performed any where, on a mountain, in a desert, in the caves and dens of the earth, and in a prison, as it has been; but this is the only time it ever was performed in such a place. Jonah is the only man that ever prayed in a fish's belly: and he prayed unto the Lord as "his God", not merely by creation, and as the God of nature and providence, the God of his life, and of his mercies; but as his covenant God and Father; for though he had sinned against the Lord, and had been sorely chastised by him, yet he did not take his lovingkindness from him, nor suffer his faithfulness to fail, or break his covenant with him; covenant interest and relation still continued; and Jonah had knowledge of it, and faith in it; and as this is an argument the Lord makes use of to engage backsliders to return unto him, it is a great encouragement to them so to do, Jer 3:14. In this Jonah was a type of Christ, who, amidst his agonies, sorrows, and sufferings, prayed to his Father, and claimed his interest in him as his God, Heb 5:7. What follows contains the sam and substance of the prophet's thoughts, and the ejaculations of his mind, when in the fish's belly; but were not put up in this form, but were reduced by him into it after he was delivered; as many of David's psalms were put into the form and order they are after his deliverance from troubles, suitable to his thoughts of things when he was in them; and indeed the following account is an historical narration of facts, which were before and after his prayer, as well as of that itself.

Gill: Jon 2:2

And said,.... Not unto the Lord in prayer, but to others, to whom he communicated what passed between God and him in this time of distress; how he prayed to him, and was heard by him; what a condition he had been in, and how he was delivered out of it; what was his frame of mind while in it, sometimes despairing, and sometimes hoping; and how thankful he was for this salvation, and was determined to praise the Lord for it:

I cried by reason of mine affliction unto the Lord, and he heard me; or, "out of my strait" ^a; being straitened in his body, and as it were in a prison in the fish's belly; and straitened in his soul, being between hope and despair, and under the apprehensions of the divine displeasure. A time of affliction is a time for prayer; it brings those to it that have disused it; it made Jonah cry to his God, if not with a loud voice, yet inwardly; and his cry was powerful and piercing, it reached the heavens, and entered into the ears of the Lord of hosts, though out of the depths, and out of the belly of a fish, in the midst of the sea:

out of the belly of hell cried I, and thou heardest my voice; or, "out of the belly of the grave" ^b; out of the midst of it; that is, out of the belly of the fish, which was as a grave to him, as Jarchi observes; where he lay as out of the land of the living, as one dead, and being given up for dead: and it may also respect the frame of his mind, the horror and terror lie was in, arising from a sense of his sins, and the apprehensions he had of the wrath of God, which were as a hell in his conscience; and amidst all this he cried to God, and he heard him; and not only delivered him from he fish's belly, but from those dreadful apprehensions he had of his state and condition; and spoke peace and pardon to him. This is a proof that this prayer or thanksgiving be it called which it will, was composed, as to the form and order of it, after his deliverance; and these words are an appeal to God for the truth of what he had said in the preceding clause, and not a repetition of it in prayer; or expressing the same thing in different words.

Gill: Jon 2:3

For thou hadst cast me into the deep, in the midst of the seas,.... Though the mariners did this, yet Jonah ascribes it to the Lord; he knew it was he, whom he had sinned against and offended; that he was he that sent the storm after him into the sea; that determined the lot to fall upon him; that it was not only by his permission, but according to his will, that he should be east into it, and overcame the reluctance of the men to it, and so worked upon them that they did it; and therefore Jonah imputes it to him, and not to them; nor does he complain of it, or murmur at it; or censure it as an unrighteous action, or as hard, cruel, and severe; but rather mentions it to set off the greatness of his deliverance: and by this it appears, that it was far from shore when Jonah was cast into the sea, it was the great deep; and which also is confirmed by the large fish which swallowed him, which could, not swim but in deep waters; and because of the multitude of the waters, called "seas", and "in the heart" ^c of them, as it may be rendered; and agreeably Christ the antitype of Jonah lay in the heart of the earth, Mat 12:40;

and the floods compassed me about; all thy billows and thy waves passed over me; which was his case as soon as cast into the sea, before the fish had swallowed him, as well as after: this was literally true of Jonah, what David says figuratively concerning his afflictions, and from whom the prophet seems to borrow the expressions, Psa 42:7; and indeed he might use them also in a metaphorical sense, with a view to the afflictions of body, and sorrows of death, that compassed him; and to the billows and waves of divine wrath, which in his apprehension lay upon him, and rolled over him.

Gill: Jon 2:4

Then I said, I am cast out of thy sight,.... Or, "from before thine eyes" ^d; the Targum, from before thy Word; as David also said in his distress, Psa 31:22; not but that he knew he was in the reach and under the eye of his omniscience, which saw him in the fish's belly, in the depths of the sea, for nothing can hide from that; but he thought he was no longer under the eye of his providence; and that he would no more care for him, but leave him in this forlorn condition, and not deliver him; and especially he concluded that he would no more look upon him with an eye of love, grace, and mercy, pity and compassion: these are the words of one in despair, or near unto it; and yet a beam of light, a ray of hope, breaks in, and a holy resolution is formed, as follows:

yet I will look again toward thy holy temple; not the temple at Jerusalem, towards which men used to look when they prayed, being at a distance from it, 1Ki 8:29; though there may be an allusion to such a practice; for it can hardly be thought that Jonah, in the fish's belly, could tell which way the temple stood; and look towards that; but he looked upwards and heavenwards; he looked up to God in his holy temple in heaven; and though he was afraid he would not look down upon him in a way of grace and mercy, he was resolved to look up to God in the way of prayer and supplication; and particularly, for the further encouragement of his faith and hope, he looked to the Messiah, the antitype of the temple, ark, and mercy seat, and for whose sake he might hope his prayers would be heard and answered.

Gill: Jon 2:5

The waters compassed me about, even to the soul,.... Either when he was first cast into the sea, which almost suffocated him, and just ready to take away his life, could not breathe for them, as is the case of a man drowning; or these were the waters the fish drew into its belly, in such large quantities, that they compassed him about, even to the endangering of his life there. So the Targum,

"the waters surrounded me unto death.''

In this Jonah was a type of Christ in his afflictions and sorrows, which were so many and heavy, that he is said to be "exceeding sorrowful", or surrounded with sorrow, "even unto death", Mat 26:38; see also Psa 69:1;

the depth closed me round about; the great deep, the waters of the sea, both when he fell into it, and while in the belly of the fish: thus also Christ his antitype came into deep waters, where there was no standing, and where floods of sin, and of ungodly men, and of divine wrath, overflowed him; see Psa 18:4;

the weeds were wrapped about my head; the sea weeds, of which there are great quantities in it, which grow at the bottom of it, to which Jonah came, and from whence he rose up again, before swallowed by the fish; or these weeds were drawn into the belly of the fish, along with the water which it took in, and were wrapped about the head of the prophet as he lay there; or the fish went down with him into the bottom of the sea, and lay among those weeds; and so they may be said to be wrapped about him, he being there, as follows. The Targum is,

"the sea of Suph being over my head;''

the same with the Red sea, which is so called, Psa 106:9; and elsewhere, and that from the weeds that were in it; and R. Japhet, as Aben Ezra observes, says the sea of Suph is mixed with the sea of Joppa; that is, as a learned man ^e observes, by means of the river Rhinocorura, through which the lake of Sirbon mingles with the great sea; and which lake itself is so called from the weeds in it; yea, was anciently called Suph, and the sea of Suph, or "mare Scirpeum", hence Sirbon: and the same writer thinks that the father of Andromede, said to be devoured by a whale about Joppa, had his name of Cepheus from hence.

Gill: Jon 2:6

I went down to the bottom of the mountains,.... Which are in the midst of the sea, whither the fish carried him, and where the waters are deep; or the bottom of rocks and promontories on the shore of the sea; and such vast rocks hanging over the sea, whose bottoms were in it, it seems are on the shore of Joppa, near to which Jonah was cast into the sea, as Egesippus ^f relates:

the earth with her bars was about me for ever; that is, the earth with its cliffs and rocks on the seashore, which are as bars to the sea, that it cannot overflow it; these were such bars to Jonah, that could he have got clear of the fish's belly, and attempted to swim to shore, he could never get to it, or over these bars, the rocks and cliffs, which were so steep and high:

yet hast thou brought up my life from corruption, O Lord my God; notwithstanding these difficulties, which were insuperable by human power, and these seeming impossibilities of, deliverance; yet the Lord brought him out of the fish's belly, as out of a grave, the pit of corruption, and where he must otherwise have lain and rotted, and freed his soul from those terrors which would have destroyed him; and by this also we learn, that this form of words was composed after he came to dry land: herein likewise he was a type of Christ, who, though laid in the grave, was not left there so long as to see corruption, Psa 16:10.

Commentary -- Verse Notes / Footnotes

NET Notes: Jon 2:2

¹ sn The eight verses of Jonah’s prayer in Hebrew contain twenty-seven first-person pronominal references to himself. There are fifteen second- or third-person references to the Lord.

² tn Tg. Jonah 2:2 renders this interpretively: “and he heard my prayer.”

sn The first verse of the prayer summarizes the whole – “I was in trouble; I called to the Lord for help; he rescued me; I will give him thanks” – before elaborating on the nature and extent of the trouble (vv. 3-7a), mentioning the cry for help and the subsequent rescue (6b-7), and promising to give thanks (8-9). These elements, as well as much vocabulary and imagery found in Jonah’s prayer, appear also in other Hebrew psalms. With Jonah 2:1 compare, for example, Pss 18:6; 22:24; 81:7; 116:1-4; 120:1; 130:1-2; Lam 3:55-56. These references and others indicate that Jonah was familiar with prayers used in worship at the temple in Jerusalem; he knew “all the right words.” Consider also Ps 107 with Jonah as a whole.

³ sn Sheol was a name for the place of residence of the dead, the underworld (see Job 7:9-10; Isa 38:17-18). Jonah pictures himself in the belly of Sheol, its very center – in other words he is as good as dead.

⁴ tn Heb “voice” (so KJV, NAB, NASB, NRSV); NIV “my cry.” The term קוֹל (qol, “voice”) functions as a metonymy for the content of what is uttered: cry for help in prayer.

NET Notes: Jon 2:3

¹ tn Or “You had thrown me.” Verse 3 begins the detailed description of Jonah’s plight, which resulted from being thrown into the sea.

² tn Heb “the deep” (so KJV, NAB, NASB, NIV, NRSV); NLT “into the ocean depths.”

³ tn Heb “heart” (so many English versions); CEV “to the (+ very TEV) bottom of the sea.”

⁴ tc The BHS editors suggest deleting either מְצוּלָה (mÿtsulah, “into the deep”) or בִּלְבַב יַמִּים (bilvav yammim, “into the heart of the sea”). They propose that one or the other is a scribal gloss on the remaining term. However, the use of an appositional phrase within a poetic colon is not unprecedented in Hebrew poetry. The MT is therefore best retained.

⁵ tn Or “the stream”; KJV, ASV, NRSV “the flood.” The Hebrew word נָהָר (nahar) is used in parallel with יַם (yam, “sea”) in Ps 24:2 (both are plural) to describe the oceans of the world and in Ps 66:6 to speak of the sea crossed by Israel in the exodus from Egypt.

⁶ tn Heb “surrounded” (so NRSV); NAB “enveloped.”

⁷ tn Heb “your breakers and your waves.” This phrase is a nominal hendiadys; the first noun functions as an attributive adjective modifying the second noun: “your breaking waves.”

⁸ tn Heb “your… your…” The 2nd person masculine singular suffixes on מִשְׁבָּרֶיךָ וְגַלֶּיךָ (mishbarekha vÿgallekha, “your breakers and your waves”) function as genitives of source. Just as God had hurled a violent wind upon the sea (1:4) and had sovereignly sent the large fish to swallow him (1:17 [2:1 HT]), Jonah viewed God as sovereignly responsible for afflicting him with sea waves that were crashing upon his head, threatening to drown him. Tg. Jonah 2:3 alters the 2nd person masculine singular suffixes to 3rd person masculine singular suffixes to make them refer to the sea and not to God, for the sake of smoothness: “all the gales of the sea and its billows.”

⁹ tn Heb “crossed”; KJV, NAB, NASB, NRSV “passed.”

¹⁰ sn Verses 3 and 5 multiply terms describing Jonah’s watery plight. The images used in v. 3 appear also in 2 Sam 22:5-6; Pss 42:7; 51:11; 69:1-2, 14-15; 88:6-7; 102:10.

NET Notes: Jon 2:4

¹ tn Heb “And I said.” The verb אָמַר (’amar, “to say”) is sometimes used to depict inner speech and thoughts of a character (HALOT 66 s.v. אמר 4; BDB 56 s.v. אָמַר 2; e.g., Gen 17:17; Ruth 4:4; 1 Sam 20:26; Esth 6:6). While many English versions render this “I said” (KJV, NKJV, NAB, ASV, NASB, NIV, NLT), several nuance it “I thought” (JPS, NJPS, NEB, REB, NJB, TEV, CEV).

² tn Or “I have been expelled from your attention”; Heb “from in front of your eyes.” See also Ps 31:22; Lam 3:54-56.

³ tc Or “Yet I will look again to your holy temple” or “Surely I will look again to your holy temple.” The MT and the vast majority of ancient textual witnesses vocalize consonantal אך (’kh) as the adverb אַךְ (’akh) which functions as an emphatic asseverative “surely” (BDB 36 s.v. אַךְ 1) or an adversative “yet, nevertheless” (BDB 36 s.v. אַךְ 2; so Tg. Jonah 2:4: “However, I shall look again upon your holy temple”). These options understand the line as an expression of hopeful piety. As a positive statement, Jonah expresses hope that he will live to return to worship in Jerusalem. It may be a way of saying, “I will pray for help, even though I have been banished” (see v. 8; cf. Dan 6:10). The sole dissenter is the Greek recension of Theodotion which reads the interrogative πῶς (pws, “how?”) which reflects an alternate vocalization tradition of אֵךְ (’ekh) – a defectively written form of אֵיךְ (’ekh, “how?”; BDB 32 s.v. אֵיךְ 1). This would be translated, “How shall I again look at your holy temple?” (cf. NRSV). Jonah laments that he will not be able to worship at the temple in Jerusalem again – this is a metonymical statement (effect for cause) that he feels certain that he is about to die. It continues the expression of Jonah’s distress and separation from the Lord, begun in v. 2 and continued without relief in vv. 3-7a. The external evidence favors the MT; however, internal evidence seems to favor the alternate vocalization tradition reflected in Theodotion for four reasons. First, the form of the psalm is a declarative praise in which Jonah begins with a summary praise (v. 2), continues by recounting his past plight
(vv. 3-6a) and the Lord’s intervention (vv. 6b-7), and concludes with a lesson (v. 8) and vow to praise (v. 9). So the statement with אֵךְ in v. 4 falls within the plight – not within a declaration of confidence. Second, while the poetic parallelism of v. 4 could be antithetical (“I have been banished from your sight, yet I will again look to your holy temple”),
synonymous parallelism fits the context of the lament better (“I have been banished from your sight; Will I ever again see your holy temple?”). Third, אֵךְ is the more difficult vocalization because it is a defectively written form of אֵיךְ (“how?”) and therefore easily confused with אַךְ (“surely” or “yet, nevertheless”). Fourth, nothing in the first half of the psalm reflects any inkling of confidence on the part of Jonah that he would be delivered from imminent death. In fact, Jonah states in v. 7 that he did not turn to God in prayer until some time later when he was on the very brink of death.

sn Both options for the start of the line (“how?” and “yet” or “surely”) fit the ironic portrayal of Jonah in the prayer (see also vv.8-9). Jonah, who had been trying to escape the Lord’s attention, here appears remarkably fond of worshiping him. Is there perhaps also a hint of motivation for the Lord to rescue this eager worshiper? Confession of disobedience, on the other hand, is absent. Compare Ps 31:22, where the first half (describing the plight) is very similar to the first half of Jonah 2:3, and the second half starts with “nevertheless” (אָכֵן, ’akhen) and is a positive contrast, a report that God heard, using four words that appear in Jonah 2:2 (cf. Job 32:7-8; Ps 82:6-7; Isa 49:4; Zeph 3:7).

⁴ tn Heb “Will I ever see your holy temple again?” The rhetorical question expresses denial: Jonah despaired of ever seeing the temple again.

NET Notes: Jon 2:5

¹ tn Heb “as far as the throat.” The noun נֶפֶשׁ (nefesh) refers sometimes to the throat or neck (Pss 69:1[2]; 105:18; 124:4, 5; Isa 5:14; HALOT 712 s.v. נֶפֶשׁ 2). The water was up to Jonah’s neck (and beyond), so that his life was in great danger (cf. Ps 69:1).

² tn Or “the deep; the abyss” (תְּהוֹם, tÿhom). The simple “ocean” is perhaps too prosaic, since this Hebrew word has primeval connections (Gen 1:2; 7:11; 8:2; Prov 8:27-28) and speaks of the sea at its vastest (Job 38:16-18; Ps 36:6; 104:5-9).

³ tc The consonantal form סוף (svf) is vocalized by the MT as סוּף (suf, “reed”) but the LXX’s ἐσχάτη (escath, “end”) reflects a vocalization of סוֹף (sof, “end”). The reading in Tg. Jonah 2:5 interpreted this as a reference to the Reed Sea (also known as the Red Sea). In fact, the Jewish Midrash known as Pirqe Rabbi Eliezer 10 states that God showed Jonah the way by which the Israelites had passed through the Red Sea. The MT vocalization tradition is preferred.

tn The noun סוּף (suf) normally refers to “reeds” – freshwater plants that grow in Egyptian rivers and marshes (Exod 2:3,5; Isa 10:19) – but here it refers to “seaweed” (HALOT 747 s.v. סוּף 1). Though the same freshwater plants do not grow in the Mediterranean, the name may be seen to fit similarly long plants growing in seawater.

NET Notes: Jon 2:6

¹ tn Jonah began going “down” (יָרַד, yarad) in chap. 1 (vv. 3, 5; see also 1:15; 2:2-3).

² tc The MT לְקִצְבֵי הָרִים (lÿqitsve harim, “to the extremities [i.e., very bottoms] of the mountains”) is a bit unusual, appearing only here in the Hebrew Bible. Therefore, the BHS editors suggest a conjectural emendation of the MT’s לְקִצְבֵי (“to the extremities”) to לְקַצְוֵי (lÿqatswey, “to the ends [of the mountains])” based on orthographic confusion between vav (ו) and bet (ב). However, the phrase קצבי הרים does appear in the OT Apocrypha in Sir 16:19; therefore, it is not without precedent. Since Jonah emphasizes that he descended, as it were, to the very gates of the netherworld in the second half of this verse, it would be appropriate for Jonah to say that he went down “to the extremities [i.e., very bottoms] of the mountains” (לְקִצְבֵי הָרִים). Therefore, the MT may be retained with confidence.

tn The noun קֶצֶב (qetseb) is used only three times in the Hebrew Bible, and this is the only usage in which it means “extremity; bottom” (BDB 891 s.v. קֶצֶב 2). The exact phrase קצבי הרים (“the extremities [bottoms] of the mountains”) is used in the OT Apocrypha once in Sir 16:19.

³ tn Some English versions (e.g., NEB, NRSV) have connected the “bottoms of the mountains” with the preceding – “weeds were wrapped around my head at the bottoms of the mountains” – and connect “I went down” with “the earth.” Such a connection between “I went down” and “the earth” is difficult to accept. It would be more normal in Hebrew to express “I went down to the earth” with a directive ending (אַרְצָה, ’artsah) or with a Hebrew preposition before “earth” or without the definite article. The Masoretic accents, in addition, connect “ends of the mountains” with the verb “I went down” and call for a break between the verb and “earth.”

⁴ tn Heb “As for the earth, its bars…” This phrase is a rhetorical nominative construction (also known as casus pendens) in which the noun הָאָרֶץ (ha’arets, “the earth”) stands grammatically isolated and in an emphatic position prior to the third feminine singular suffix that picks up on it in בְּרִחֶיהָ (bÿrikheha, “its bars”; see IBHS 128-30 §8.3). This construction is used to emphasize the subject, in this case, the “bars of the netherworld.” The word translated “bars” appears elsewhere to speak of bars used in constructing the sides of the tabernacle and often of crossbars (made of wood or metal) associated with the gates of fortified cities (cf. Exod 36:31-34; Judg 16:3; 1 Kgs 4:13; Neh 3:3; Pss 107:16; 147:13; Isa 45:1-2).

⁵ tn Heb “the earth.” The noun אֶרֶץ (’erets) usually refers to the “earth” but here refers to the “netherworld” (e.g., Job 10:21, 22; Ps 139:15; Isa 26:19; 44:23; BDB 76 s.v. אֶרֶץ 2.g). This is parallel to the related Akkadian term irsitu used in the phrase “the land of no return,” that is, the netherworld. This refers to the place of the dead (along with “belly of Sheol,” v. 2, and “the grave,” v. 6), which is sometimes described as having “gates” (Job 38:17; Ps 107:18).

⁶ tn Heb “behind me.” The preposition בַּעַד (ba’ad) with a pronominal suffix and with the meaning “behind” is found also in Judg 3:23. Jonah pictures himself as closed in and so unable to escape death. Having described how far he had come (totally under water and “to the ends of mountains”), Jonah describes the way back as permanently closed against him. Just as it was impossible for a lone individual to walk through the barred gates of a walled city, so Jonah expected it was impossible for him to escape death.

⁷ tn Heb “As for the earth, its bars [were] against me forever.” This line is a verbless clause. The verb in the translation has been supplied for the sake of clarity and smoothness. The rhetorical nominative construction (see the note on the word “gates” earlier in this verse) has also been smoothed out in the translation.

⁸ tn Heb “my life.” The term חַיַּי (khayyay, “my life”) functions metonymically as a first common singular pronoun (“me”).

⁹ sn Jonah pictures himself as being at the very gates of the netherworld (v. 6b) and now within the Pit itself (v. 6c). He is speaking rhetorically, for he had not actually died. His point is that he was as good as dead if God did not intervene immediately. See Pss 7:15; 30:3; 103:4; Ezek 19:3-4, 8.

Geneva Bible: Jon 2:1

Then Jonah prayed unto the LORD his God ^{( a )} out of the fish's belly,

^{( a )} Being now swallowed up by death, and seeing no remedy to escape, his faith broke out to the Lord, knowing that out of this very hell he was able to deliver him.

Geneva Bible: Jon 2:2

And said, I cried by reason of mine affliction unto the LORD, and he heard me; out of the belly ^{( b )} of hell cried I, [and] thou heardest my voice.

^{( b )} For he was now in the fishes belly as in a grave or place of darkness.

Geneva Bible: Jon 2:4

Then I said, I am ^{( c )} cast out of thy sight; yet I will look again toward thy holy temple.

^{( c )} This declared what his prayer was, and how he laboured between hope and despair, considering the neglect of his vocation, and God's judgments for it: but yet in the end faith gained the victory.

Geneva Bible: Jon 2:6

I went down to the bottoms of the mountains; the earth with her bars [was] about me for ever: yet hast thou brought up my ^{( d )} life from corruption, O LORD my God.

^{( d )} You have delivered me from the belly of the fish and all these dangers, as it were raising me from death to life.

Commentary -- Verse Range Notes

TSK Synopsis: Jon 2:1-10

1 The prayer of Jonah.

10 He is delivered out of the belly of the fish.

MHCC: Jon 2:1-9

Observe when Jonah prayed. When he was in trouble, under the tokens of God's displeasure against him for sin: when we are in affliction we must pray. Being kept alive by miracle, he prayed. A sense of God's good-will to us, notwithstanding our offences, opens the lips in prayer, which were closed with the dread of wrath. Also, where he prayed; in the belly of the fish. No place is amiss for prayer. Men may shut us from communion with one another, but not from communion with God. To whom he prayed; to the Lord his God. This encourages even backsliders to return. What his prayer was. This seems to relate his experience and reflections, then and afterwards, rather than to be the form or substance of his prayer. Jonah reflects on the earnestness of his prayer, and God's readiness to hear and answer. If we would get good by our troubles, we must notice the hand of God in them. He had wickedly fled from the presence of the Lord, who might justly take his Holy Spirit from him, never to visit him more. Those only are miserable, whom God will no longer own and favour. But though he was perplexed, yet not in despair. Jonah reflects on the favour of God to him, when he sought to God, and trusted in him in his distress. He warns others, and tells them to keep close to God. Those who forsake their own duty, forsake their own mercy; those who run away from the work of their place and day, run away from the comfort of it. As far as a believer copies those who observe lying vanities, he forsakes his own mercy, and lives below his privileges. But Jonah's experience encourages others, in all ages, to trust in God, as the God of salvation.

Matthew Henry: Jon 2:1-9

God and his servant Jonah had parted in anger, and the quarrel began on Jonah's side; he fled from his country that he might outrun his work; but we hope to see them both together again, and the reconciliation begins on God's side. In the close of the foregoing chapter we found God returning to Jonah in a way of mercy, delivering him from going down to the pit, having found a ransom; in this chapter we find Jonah returning to God in a way of duty; he was called up in the former chapter to pray to his God, but we are not told that he did so; however, now at length he is brought to it. Now observe here,

I. When he prayed (Jon 2:1): Then Jonah prayed; then when he was in trouble, under the sense of sin and the tokens of God's displeasure against him for sin, then he prayed. Note, When we are in affliction we must pray; then we have occasion to pray, then we have errands at the throne of grace and business there; then, if ever, we shall have a disposition to pray, when the heart is humbled, and softened, and made serious; then God expects it ( in their affliction they will seek me early, seek me earnestly); and, though we bring our afflictions upon ourselves by our sins, yet, if we pray in humility and godly sincerity, we shall be welcome to the throne of grace, as Jonah was. Then when he was in a hopeful way of deliverance, being preserved alive by miracle, a plain indication that he was reserved for further mercy, then he prayed. An apprehension of God's good-will to us, notwithstanding our offences, gives us boldness of access to him, and opens the lips in prayer which were closed with the sense of guilt and dread of wrath.

II. Where he prayed - in the fish's belly. No place is amiss for prayer. I will that men pray every where. Wherever God casts us we may find a way open to heaven-ward, if it be not our own fault. Undique ad coelos tantundem est viae - The heavens are equally accessible from every part of the earth. He that has Christ dwelling in his heart by faith, wherever he goes carries the altar along with him, that sanctifies the gift, and is himself a living temple. Jonah was here in confinement; the belly of the fish was his prison, was a close and dark dungeon to him; yet there he had freedom of access to God, and walked at liberty in communion with him. Men may shut us out from communion with one another, but not from communion with God. Jonah was now in the bottom of the sea, yet out of the depths he cries to God; as Paul and Silas prayed in the prison, in the stocks.

III. To whom he prayed - to the Lord his God. He had been fleeing from God, but now he sees the folly of it, and returns to him; by prayer he draws near to that God whom he had gone aside from, and engages his heart to approach him. In prayer he has an eye to him, not only as the Lord, but as his God, a God in covenant with him; for, thanks be to God, every transgression in the covenant does not throw us out of covenant. This encourages even backsliding children to return. Jer 3:22, Behold, we come unto thee, for thou art the Lord our God.

IV. What his prayer was. He afterwards recollected the substance of it, and left it upon record. He reflects upon the workings of his heart towards God when he was in his distress and danger, and the conflict that was then in his breast between faith and sense, between hope and fear.

1. He reflects upon the earnestness of his prayer, and God's readiness to hear and answer (Jon 2:2): He said, I cried, by reason of my affliction, unto the Lord. Note, Many that prayed not at all, or did but whisper prayer, when they were in prosperity, are brought to pray, nay, are brought to cry, by reason of their affliction; and it is for this end that afflictions are sent, and they are in vain if this end be not answered. Those heap up wrath who cry not when God binds them, Job 36:13. " Out of the belly of hell and the grave cried I. "The fish might well be called a grave, and, as it was a prison to which Jonah was condemned for his disobedience and in which he lay under the wrath of God, it might well be called the belly of hell. Thither this good man was cast, and yet thence he cried to God, and it was not in vain; God heard him, heard the voice of his affliction, the voice of his supplication. There is a hell in the other world, out of which there is no crying to God with any hope of being heard; but, whatever hell we may be in the belly of in this world, we may thence cry to God. When Christ lay, as Jonah, three days and three nights in the grave, though he prayed not, as Jonah did, yet his very lying there cried to God for poor sinners, and the cry was heard.

2. He reflects upon the very deplorable condition that he was in when he was in the belly of hell, which, when he lay there, he was very sensible of and made particular remarks upon. Note, If we would get good by our troubles, we must take notice of our troubles, and of the hand of God in them. Jonah observes here, (1.) How low he was thrown (Jon 2:3): Thou hadst cast me into the deep. The mariners cast him there; but he looked above them, and saw the hand of God casting him there. Whatever deeps we are cast into, it is God that casts us into them, and he it is who, after he has killed, has power to cast into hell. He was cast into the midst of the seas - the heart of the seas (so the word is), and thence Christ borrows that Hebrew phrase, when he applies it to his own lying so long in the heart of the earth. For he that is laid dead in the grave, though it be ever so shallow, is cut off as effectually from the land of the living as if he were laid in the heart of the earth. (2.) How terribly he was beset: The floods compassed me about. The channels and springs of the waters of the sea surrounded him on every side; it was always high-water with him. God's dear saints and servants are sometimes encompassed with the floods of affliction, with troubles that are very forcible and violent, that bear down on all before them, and that run constantly upon them, as the waters of a river in a continual succession, one trouble upon the neck of another, as Job's messengers of evil tidings; they are enclosed by them on all sides, as the church complains, Lam 3:7. He has hedged me about, that I cannot get out, nor see which way I may flee for safety. All thy billows and they waves passed over me. Observe, He calls them God's billows and his waves, not only because he made them ( the sea is his, and he made it ), and because he rules them (for even the winds and the seas obey him ), but because he had now commissioned them against Jonah, and limited them, and ordered them to afflict and terrify him, but not to destroy him. These words are plainly quoted by Jonah from Psa 42:7, where, though the translations differ a little, in the original David's complaint is the same verbatim - word for word, with this of Jonah's: All thy billows and thy waves passed over me. What David spoke figuratively and metaphorically Jonah applied to himself as literally fulfilled. For the reconciling of ourselves to our afflictions, it is good to search precedents, that we may find there has no temptation taken us but such as is common to men. If ever any man's case was singular, and not to be paralleled, surely Jonah's was, and yet, to his great satisfaction, he finds even the man after God's own heart making the same complaint of God's waves and billows going over him that he has now occasion to make. When God performs the thing that is appointed for us we shall find that many such things are with him, that even our path of trouble is no untrodden path, and that God deals with us no otherwise than as he uses to deal with those that love his name. And therefore for our assistance in our addresses to God, when we are in trouble, it is good to make use of the complaints and prayers which the saints that have been before us made use of in the like case. See how good it is to be ready in the scriptures; Jonah, when he could make no use of his Bible, by the help of his memory furnished himself from the scripture with a very proper representation of his case: All thy billows and thy waves passed over me. To the same purport, Jon 2:5, The waters compassed me about even to the soul; they threatened his life, which was hereby brought into imminent danger; or they made an impression upon his spirit; he saw them to be tokens of God's displeasure, and in them the terrors of the Almighty set themselves in array against him; this reached to his soul, and put that into confusion. And this also is borrowed from David's complaint, Psa 69:1. The waters have come in unto my soul. When without are fightings it is no marvel that within are fears. Jonah, in the fish's belly, finds the depths enclosing him round about, so that if he would get out of his prison, yet he must unavoidably perish in the waters. He feels the sea-weed (which the fish sucked in with the water) wrapped about his head, so that he has no way left him to help himself, nor hope that any one else can help him. Thus are the people of God sometimes perplexed and entangled, that they may learn not to trust in themselves, but in God that raises the dead, 2Co 1:8, 2Co 1:9. (3.) How fast he was held (Jon 2:6): He went down to the bottom of the mountains, to the rocks in the sea, upon which the hills and promontories by the seaside seem to be bottomed; he lay among them, nay, he lay under them; the earth with her bars was about him, so close about him that it was likely to be about him for ever. The earth was so shut and locked, so barred and bolted, against him, that he was quite cut off from any hope of ever returning to it. Thus helpless, thus hopeless, did Jonah's case seem to be. Those whom God contends with the whole creation is at war with.

3. He reflects upon the very black and melancholy conclusion he was then ready to make concerning himself, and the relief he obtained against it, Jon 2:4, Jon 2:7. (1.) He began to sink into despair, and to give up himself for gone and undone to all intents and purposes. When the waters compassed him about even to the soul no marvel that his soul fainted within him, fainted away, so that he had not any comfortable enjoyments or expectations; his spirits quite failed, and he looked upon himself as a dead man. Then I said, I am cast out of thy sight, and the apprehension of that was the thing that made his spirit faint within him. He thought God had quite forsaken him, would never return in mercy to him, nor show him any token for good again. He had no example before him of any that were brought alive out of a fish's belly; if he thought of Job upon the dunghill, Joseph in the pit, David in the cave, yet these did not come up to his case. Nor was there any visible way of escape open for him but by miracle; and what reason had he to expect that a miracle of mercy should be wrought for him who was now made a monument of justice? How own conscience told him that he had wickedly fled from the presence of the Lord, and therefore he might justly cast him away from his presence, and, in token of that, take away his Holy Spirit from him, never to visit him more. What hopes could he have of deliverance out of a trouble which his own ways and doings had procured to himself? Observe, When Jonah would say the worst he could of his case he says this, I am cast out of thy sight; those, and those only, are miserable, whom God has cast out of his sight, whom he will no longer own and favour. What is the misery of the damned in hell but this, that they are cast out of God's sight? For what is the happiness of heaven but the vision and fruition of God? Sometimes the condition of God's people may be such in this world that they may think themselves quite excluded from God's presence, so as no more to see him, or to be regarded by him. Jacob and Israel said, My way is hidden from the Lord, and my judgment is passed over from my God, Isa 40:27. Zion said, The Lord has forsaken me, my God has forgotten me, Isa 49:14. But it is only the surmise of unbelief, for God has not cast away his people whom he has chosen. (2.) Yet he recovered himself from sinking into despair, with some comfortable prospects of deliverance. Faith corrected and controlled the surmises of fear and distrust. Here was a fierce struggle between sense and faith, but faith had the last word and came off a conqueror. In trying times, the issue will be good at last, providing our faith do not fail; it was therefore the continuance of that in its vigour that Christ secured to Peter. I have prayed for thee, that thy faith fail not, Luk 22:32. David would have fainted if he had not believed, Psa 27:13. Jonah's faith said, Yet I will look again towards thy holy temple. Thus, though he was perplexed, yet not in despair; in the depth of the sea he had this hope in him, as an anchor of the soul, sure and stedfast. That which he supports himself with the hope of is that he shall yet look again towards God's holy temple. [1.] That he shall live; he shall look again heaven-ward, shall again see the light of the sun, though now he seems to be cast into utter darkness. Thus against hope he believed in hope. [2.] That he shall live, and praise God; and a good man does not desire to live for any other purpose, Psa 119:175. That he shall enjoy communion with God again in holy ordinances, shall look towards, and go up to, the holy temple, there to enquire, there to behold the beauty of the Lord. When Hezekiah desired that he might be assured of his recovery, he asked, What is the sign that I shall go up to the house of the Lord? (Isa 38:22), as if that were the only thing for the sake of which he wished for health; so Jonah here hopes he shall look again towards the temple; that way he had looked many a time with pleasure, rejoicing when he was called to go up to the house of the Lord; and the remembrance of it was his comfort, that, when he had opportunity, he was no stranger to the holy temple. But now he could not so much as look towards it; in the fish's belly he could not tell which way it lay, but he hopes he shall be again able to look towards it, to look on it, to look into it. Observe, How modestly Jonah expresses himself; as one conscious to himself of guilt and unworthiness, he dares not speak of dwelling in God's house, as David, knowing that he is no more worthy to be called a son, but he hopes that he may be admitted to look towards it. He calls it the holy temple, for the holiness of it was, in his eye, the beauty of it, and that for the sake of which he loved and looked towards it. The temple was a type of heaven; and he promises himself that though being now a captive exile, he should never be loosed, but die in the pit, yet he should look towards the heavenly temple, and be brought safely thither. Though he die in the fish's belly, in the bottom of the sea, yet thence he hopes his soul shall be carried by angels into Abraham's bosom. Or these words may be taken as Jonah's vow when he was in distress, and he speaks (Jon 2:9) of paying what he vowed; his vow is that if God deliver him he will praise him in the gates of the daughter of Zion, Psa 9:13, Psa 9:14. His sin for which God pursued him was fleeing from the presence of the Lord, the folly of which he is now convinced of, and promises not only that he will never again look towards Tarshish, but that he will again look towards the temple, and will go from strength to strength till he appear before God there. And thus we see how faith and hope were his relief in his desponding condition. To these he added prayer to God (Psa 9:7): " When my soul fainted within me, then I remembered the Lord, I betook myself to that cordial."He remembered what he is, how nigh to those that seem to be thrown at the greatest distance by trouble, how merciful to those that seem to have thrown themselves at a distance from him by sin. He remembered what he had done for him, what he had done for others, what he could do, what he had promised to do; and this kept him from fainting. Remembering God, he made his addresses to him: " My prayer came in unto thee; I sent it in, and expected to receive an answer to it."Note, Our afflictions should put us in mind of God, and thereby put us upon prayer to him. When our souls faint we must remember God; and, when we remember God, we must send up a prayer to him, a pious ejaculation at least; when we think on his name we should call on his name.

4. He reflects upon the favour of God to him when thus in his distress he sought to God and trusted him. (1.) He graciously accepted his prayer, and gave admission and audience to it (Psa 9:7): My prayer, being sent to him, came in unto him, even into his holy temple; it was heard in the highest heavens, though it was prayed in the lowest deeps. (2.) He wonderfully wrought deliverance for him, and, when he was in the depth of his misery, gave him the earnest and assurance of it (Psa 9:6): Yet hast thou brought up my life from corruption, O Lord my God! Some think he said this when he was vomited up on dry ground; and then it is the language of thankfulness, and he sets it over-against the great difficulty of his case, that the power of God might be the more magnified in his deliverance: The earth with her bars was about me for ever, and yet thou hast brought up my life from the pit, from the bars of the pit. Or, rather, we may suppose it spoken while he was yet in the fish's belly, and then it is the language of his faith: "Thou hast kept me alive here, in the pit, and therefore thou canst, thou wilt, bring up my life from the pit; "and he speaks of it with as much assurance as if it were done already: Thou has brought up my life. Though he has not an express promise of deliverance, he has an earnest of it, and on that he depends: he has life, and therefore believes his life shall be brought up from corruption; and this assurance he addresses to God: Thou has done it, O Lord my God! Thou art the Lord, and therefore canst do it for me, my God, and therefore wilt do it. Note, If the Lord be our God, he will be to us the resurrection and the life, will redeem our lives from destruction, from the power of the grave.

5. He gives warning to others, and instructs them to keep close to God (Psa 9:8): Those that observe lying vanities forsake their own mercy, that is, (1.) Those that worship other gods, as the heathen mariners did, and call upon them, and expect relief and comfort from them, forsake their own mercy; they stand in their own light; they turn their back upon their own happiness, and go quite out of the way of all good. Note, Idols are lying vanities, and those that pay that homage to them which is due to God only act as contrarily to their interests as to their duty. Or, (2.) Those that follow their own inventions, as Jonah himself had done when he fled from the presence of the Lord to go to Tarshish, forsake their own mercy, that mercy which they might find in God, and might have such a covenant-right and title to it as to be able to call it their own, if they would but keep close to God and their duty. Those that think to go any where to be from under the eye of God, as Jonah did - that think to better themselves by deserting his service, as Jonah did - and that grudge his mercy to any poor sinners, and pretend to be wiser than he in judging who are fit to have prophets sent them and who are not, as Jonah did - they observe lying vanities, are led away by foolish groundless fancies, and, like him, they forsake their own mercy, and no good can come of it. Note, Those that forsake their own duty forsake their own mercy; those that run away from the work of their place and day run away from the comfort of it.

6. He solemnly binds his soul with a bond that, if God work deliverance for him, the God of his mercies shall be the God of his praises, Jon 2:9. He covenants with God, (1.) That he will honour him in his devotions with the sacrifice of thanksgiving; and God has said, for the encouragement of those that do so, that those that offer praise glorify him. He will, according to the law of Moses, bring a sacrifice of thanksgiving, and will offer that according to the law of nature, with the voice of thanksgiving. The love and thankfulness of the heart to God are the life and soul of this duty; without these neither the sacrifice of thanksgiving nor the voice of thanksgiving will avail any thing. But gratitude was then, by a divine appointment, to be expressed by a sacrifice, in which the offerer presented the beast slain to God, not in lieu of himself, but in token of himself; and it is now to be expressed by the voice of thanksgiving, the calves of our lips (Hos 14:2), the fruit of our lips (Heb 13:15), speaking forth, singing forth, the high praises of our God. This Jonah here promises, that with the sacrifice of thanksgiving he will mention the lovingkindness of the Lord, to his glory, and the encouragement of others. (2.) That he will honour him in his conversation by a punctual performance of his vows, which he made in the fish's belly. Some think it was some work of charity that he vowed, or such a vow as Jacob's was, Of all that thou hast given me I will give the tenth unto thee. More probably his vow was that if God would deliver him he would readily go wherever he should please to send him, though it were to Nineveh. When we smart for deserting our duty it is time to promise that we will adhere to it, and abound in it. Or, perhaps, the sacrifice of thanksgiving is the thing he vowed, and that is it which he will pay, as David, Psa 116:17-19.

7. He concludes with an acknowledgment of God as the Saviour of his people: Salvation is of the Lord; it belongs to the Lord, Psa 3:8. He is the God of salvation, Psa 68:19, Psa 68:20. He only can work salvation, and he can do it be the danger and distress ever so great; he has promised salvation to his people that trust in him. All the salvations of his church in general, and of particular saints, were wrought by him; he is the Saviour of those that believe, 1Ti 4:10. Salvation is still of him, as it has always been; from him alone it is to be expected, and on him we are to depend for it. Jonah's experience shall encourage others, in all ages, to trust in God as the God of their salvation; all that read this story shall say with assurance, say with admiration, that salvation is of the Lord, and is sure to all that belongs to him.

Keil-Delitzsch: Jon 2:1

"Jonah prayed to Jehovah his God out of the fish's belly."

The prayer which follows (Jon 2:2-9) is not a petition for deliverance, but thanksgiving and praise for deliverance already received. It by no means follows from this, however, that Jonah did not utter this prayer till after he had been vomited upon the land, and that v. 10 ought to be inserted before v. 2; but, as the earlier commentators have shown, the fact is rather this, that when Jonah had been swallowed by the fish, and found that he was preserved alive in the fish's belly, he regarded this as a pledge of his deliverance, for which he praised the Lord. Luther also observes, that "he did not actually utter these very words with his mouth, and arrange them in this orderly manner, in the belly of the fish; but that he here shows what the state of his mind was, and what thoughts he had when he was engaged in this conflict with death."The expression "his God"( אלהיו ) must not be overlooked. He prayed not only to Jehovah, as the heathen sailors also did (Jon 1:14), but to Jehovah as his God, from whom he had tried to escape, and whom he now addresses again as his God when in peril of death. "He shows his faith by adoring Him as his God"(Burk). The prayer consists for the most part of reminiscences of passages in the Psalms, which were so exactly suited to Jonah's circumstances, that he could not have expressed his thoughts and feelings any better in words of his own. It is by no means so "atomically compounded from passages in the Psalms"that there is any ground for pronouncing it "a later production which has been attributed to Jonah,"as Knobel and De Wette do; but it is the simple and natural utterance of a man versed in the Holy Scripture and living in the word of God, and is in perfect accordance with the prophet's circumstances and the state of his mind. Commencing with the confession, that the Lord has heard his crying to Him in distress (Jon 2:2), Jonah depicts in two strophes (Jon 2:3 and Jon 2:4, Jon 2:5-7) the distress into which he had been brought, and the deliverance out of that destruction which appeared inevitable, and closes in Jon 2:8, Jon 2:9 with a vow of thanksgiving for the deliverance which he had received.

Keil-Delitzsch: Jon 2:2

x720 2    I cried to Jehovah out of my distress, and He heard me;

Out of the womb of hell I cried: Thou heardest my voice!

The first clause recals to mind Psa 18:7 and Psa 120:1; but it also shows itself to be an original reproduction of the expression מצּרה לי , which expresses the prophet's situation in a more pointed manner than בּצּר־לי in Psa 17:1-15 and בּצּרתה לּי in Psa 120:1-7. The distress is still more minutely defined in the second hemistich by the expression מבּטן שׁאול , "out of the womb of the nether world."As a throat or swallow is ascribed to sh^e 'ōl in Isa 5:14, so here it is spoken of as having a בטן , or belly. This is not to be taken as referring to the belly of the shark, as Jerome supposes. The expression is a poetical figure used to denote the danger of death, from which there is apparently no escape; like the encompassing with snares of death in Psa 18:5, and the bringing up of the soul out of sheol in Psa 30:3. In the last clause the words pass over very appropriately into an address to Jehovah, which is brought out into still greater prominence by the omission of the copula Vav .

Keil-Delitzsch: Jon 2:3-4

x720 3    Thou castedst me into the deep, into the heart of the seas,

And the stream surrounded me;

All Thy billows and Thy waves went over me.

x720 4    Then I said, I am thrust away from Thine eyes,

Yet I will look again to Thy holy temple.

The more minute description of the peril of death is attached by Vav consec. , to express not sequence in time, but sequence of thought. Jehovah cast him into the depth of the sea, because the seamen were merely the executors of the punishment inflicted upon him by Jehovah. M^e tsūlâh , the deep, is defined by "the heart of the seas"as the deepest abyss of the ocean. The plural yammı̄m (seas) is used here with distinct significance, instead of the singular, "into the heart of the sea "( yâm ) in Exo 15:8, to express the idea of the boundless ocean (see Dietrich, Abhandlung zur hebr. Grammatik , pp. 16, 17). The next clauses are circumstantial clauses, and mean, so that the current of the sea surrounded me, and all the billows and waves of the sea, which Jehovah had raised into a storm, went over me. Nâhâr , a river or stream , is the streaming or current of the sea, as in Psa 24:2. The words of the second hemistich are a reminiscence of Psa 42:8. What the Korahite singer of that psalm had experienced spiritually, viz., that one wave of trouble after another swept over him, that had the prophet literally experienced. Jonah "does not say, The waves and the billows of the sea went over me; but Thy waves and Thy billows, because he felt in his conscience that the sea with its waves and billows was the servant of God and of His wrath, to punish sin"(Luther). Jon 2:4 contains the apodosis to Jon 2:3 : "When Thou castedst me into the deep, then I said (sc., in my heart, i.e., then I thought) that I was banished from the sphere of Thine eyes, i.e., of Thy protection and care."These words are formed from a reminiscence of Psa 31:23, נגרשׁתּי being substituted for the נגרזתּי of the psalm. The second hemistich is attached adversatively. אך , which there is no necessity to alter into אך = איך , as Hitzig supposes, introduces the antithesis in an energetic manner, like אכם elsewhere, in the sense of nevertheless, as in Isa 14:15; Psa 49:16; Job 13:15 (cf. Ewald, §354, a ). The thought that it is all over with him is met by the confidence of faith that he will still look to the holy temple of the Lord, that is to say, will once more approach the presence of the Lord, to worship before Him in His temple, - an assurance which recals Psa 5:8.

The thought that by the grace of the Lord he has been once more miraculously delivered out of the gates of death, and brought to the light of the world, is carried out still further in the following strophe, in entirely new turns of thought.

Keil-Delitzsch: Jon 2:5-7

x720 5    Waters surrounded me even to the soul: the flood encompassed me,

Sea-grass was wound round my head.

x720 6    I went down to the foundations of the mountains;

The earth, its bolts were behind me for ever:

Then raisedst Thou my life out of the pit, O Jehovah my God.

x720 7    When my soul fainted within me, I thought of Jehovah;

And my prayer came to Thee into Thy holy temple.

This strophe opens, like the last, with a description of the peril of death, to set forth still more perfectly the thought of miraculous deliverance which filled the prophet's mind. The first clause of the fifth verse recals to mind Psa 18:5 and Psa 69:2; the words "the waters pressed ( בּאוּ ) even to the soul"(Psa 69:2) being simply strengthened by אפפוּני after Psa 18:5. The waters of the sea girt him round about, reaching even to the soul, so that it appeared to be all over with his life. T^e hōm , the unfathomable flood of the ocean, surrounded him. Sūph , sedge, i.e., sea-grass, which grows at the bottom of the sea, was bound about his head; so that he had sunk to the very bottom. This thought is expressed still more distinctly in Psa 18:6 . קצבי הרים , "the ends of the mountains"(from qâtsabh , to cut off, that which is cut off, then the place where anything is cut off), are their foundations and roots, which lie in the depths of the earth, reaching even to the foundation of the sea (cf. Psa 18:16). When he sank into the deep, the earth shut its bolts behind him ( הארץ is placed at the head absolutely). The figure of bolts of the earth that were shut behind Jonah, which we only meet with here ( בּעד from the phrase סגר הדּלת בּעד , to shut the door behind a person: Gen 7:16; 2Ki 4:4-5, 2Ki 4:33; Isa 26:20), has an analogy in the idea which occurs in Job 38:10, of bolts and doors of the ocean. The bolts of the sea are the walls of the sea-basin, which set bounds to the sea, that it cannot pass over. Consequently the bolts of the earth can only be such barriers as restrain the land from spreading over the sea. These barriers are the weight and force of the waves, which prevent the land from encroaching on the sea. This weight of the waves, or of the great masses of water, which pressed upon Jonah when he had sunk to the bottom of the sea, shut or bolted against him the way back to the earth (the land), just as the bolts that are drawn before the door of a house fasten up the entrance into it; so that the reference is neither to "the rocks jutting out above the water, which prevented any one from ascending from the sea to the land,"nor "densissima terrae compages, qua abyssus tecta Jonam in hac constitutum occludebat" (Marck). Out of this grave the Lord "brought up his life." Shachath is rendered φθορά , corruptio , by the early translators (lxx, Chald., Syr., Vulg.); and this rendering, which many of the more modern translators entirely reject, is unquestionably the correct one in Job 17:14, where the meaning "pit"is quite unsuitable. But it is by no means warranted in the present instance. The similarity of thought to Psa 30:4 points rather to the meaning pit = cavern or grave, as in Psa 30:10, where shachath is used interchangeably with בּור and שׁאול in Jon 2:4 as being perfectly synonymous. Jon 2:7 is formed after Psa 142:4 or Psa 143:4, except that נפשׁי is used instead of רוּחי , because Jonah is not speaking of the covering of the spirit with faintness, but of the plunging of the life into night and the darkness of death by drowning in the water. התעטּף , lit., to veil or cover one's self, hence to sink into night and faintness, to pine away. עלי , upon or in me, inasmuch as the I, as a person, embraces the soul or life (cf. Psa 42:5). When his soul was about to sink into the night of death, he thought of Jehovah in prayer, and his prayer reached to God in His holy temple, where Jehovah is enthroned as God and King of His people (Psa 18:7; Psa 88:3).

But when prayer reaches to God, then He helps and also saves. This awakens confidence in the Lord, and impels to praise and thanksgiving. These thoughts form the last strophe, with which the Psalm of thanksgiving is appropriately closed.

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 1:17--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.

Constable: Jon 2:2-9

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

The following prayer is mainly thanksgiving for deliverance from drowning. It is not thanksgiving for deliverance from the fish. Jonah prayed it while he was in the fish. Evidently he concluded after some time in the fish's stomach that he would not die from drowning. Drowning was a particularly distasteful form of death for an ancient Near Easterner such as Jonah who regarded the sea as a great enemy. Jonah's ability to thank God in the midst of his black torture chamber, which pitched him uncontrollably in every direction, shows that he had experienced a remarkable change in attitude (cf. 1:3, 12).

Jonah could have composed this psalm, which contains his prayer, while he was inside the great fish. He may have composed or polished it sometime after he was safely back on dry land. It bears many similarities to other psalms in the Psalter. Clearly Jonah knew the psalms well, and he could have spent much time reflecting on them during his three days in the fish.

This chapter corresponds to chapter one in its contents.⁴¹

Ch. 1: The Sailors		Ch. 2: The Prophet
1:4	Crisis on the sea	2:3-6a	Crisis in the sea
1:14	Prayer to Yahweh	2:2, 7	Prayer to Yahweh
1:15b	Deliverance from the storm	2:6b	Deliverance from drowning
1:16	Sacrifice and vows offered to God	2:9	Sacrifice and vows offered to God

2:2 Jonah, as many others, called to the Lord out of a distressing situation asking for help, and the Lord responded to his entreaty with deliverance (cf. Ps. 3:4; 120:1). The second part of the verse is a parallel restatement of the first part. The prophet compared the fish's stomach to a burial chamber from which he could not escape. "Depth" is literally the "belly" of Sheol, the place of departed souls that the Hebrews conceived of as under the earth's surface. Jonah thought that he had gone to join the dead (cf. Ps. 18:4-5; 30:3).

2:3 Jonah saw God's disciplinary hand behind the sailors who had only been His tools in casting the prophet into the sea (cf. Ps. 88:6-7). He also acknowledged that the sea belonged to God (cf. 1:9). Evidently the waves overwhelmed him many times before the fish swallowed him (cf. Ps. 42:7).

2:4 This condition made Jonah believe that God had turned His back on him (cf. Ps. 31:22). Nevertheless he determined to seek God in prayer (cf. Ps. 5:7). Looking toward God's holy temple is a synonym for praying, the temple being the place of prayer in Israel.

"He felt he was cast out from the special regard and care which God exercises over His own. Now he realized how dire a thing it is to be apart from the presence of the Lord."⁴²

2:5 Jonah sensed his hopelessness as he continued his downward plunge into the deep. He seemed to be in death's grip rather than God's. Seaweeds (Heb. suph, reeds) bound his head as the water encased his body (cf. Ps. 69:1-2).

2:6 The prophet descended in the sea to the bottoms of the mountains, their very foundations. There he felt caged as a prisoner unable to escape. However even though human deliverance was hopeless, Yahweh, Jonah's strong God, lifted him up out of Sheol's pit (cf. Ps. 49:15; 56:13; 103:4).

2:7 As Jonah was feeling that his life was ebbing away, his thoughts turned to Yahweh (cf. Ps. 107:5; 142:3). Even though he felt far from God his prayer reached the Lord in His heavenly dwelling place.

"As in 1:6, prayer is presented as the key to the salvation of the one who would otherwise have perished."⁴³

2:8 Jonah proceeded to philosophize a bit. Everyone who makes an idol his or her god abandons the source of his or her loyal love (Heb. hesed) by doing so. The source of loyal love is Yahweh. This is true of pagans, but the prophet himself had done the same thing. The idols (lit. empty vanities) in view are things that one puts in God's rightful place in his or her life (cf. Ps. 31:6; 1 John 5:21).

2:9 Jonah's desperate condition had brought him to his senses. He would return to the source of loyal love and express his worship of Yahweh with a sacrifice. His sacrifice would have to be thanksgiving though since he despaired of being able to offer an animal or vegetable offering. He also promised to pay his vow to God. This probably refers to his commitment to serve the Lord faithfully from which he had departed but to which he now returned (cf. Ps. 50:14; 69:30; 107:22).

The testimony that salvation comes from Yahweh is the expression of Jonah's thanksgiving that he promised God. The last declaration in this psalm is one of the great summary statements about salvation in the Bible. Salvation, either physical or spiritual, ultimately comes from Yahweh and only from Him, not from idols or people including oneself (cf. Ps. 3:8; 37:39). It is in His power, and only He can give it. This statement also implies a recognition of the fact that God has the right to save whom He will.

The end of this psalm shows Jonah doing what the sailors had done earlier namely offering a sacrifice and making vows (1:16).

"The narrator by his inclusion of the psalm immediately after ch. 1 slyly intends his audience to draw a parallel between Jonah's experience and that of the seamen. Both faced a similar crisis, peril from the sea; both cried to Yahweh, acknowledging his sovereignty. Both were physically saved; both offered worship. Ironically Jonah is at last brought to the point the Gentile seamen have already reached. In his supreme devotion he is still only following in the wake of the heathen crew. He who failed to pray, leaving it to the pagan sailors, eventually catches up with their spirit of supplication and submission."⁴⁴

Thus the prophet repented and returned to the Lord in his heart. Having experienced the precious gift of God's salvation in his own life Jonah was now more favorable to announcing His salvation to the Ninevites. He now appreciated the condition of the heathen as he had not done before.

Guzik: Jon 2:1-10

Jonah 2 - In the Belly of the Fish

A. Jonah in the fish.

1. (1:17) Jonah's three days and nights in the fish.

Now the LORD had prepared a great fish to swallow Jonah. And Jonah was in the belly of the fish three days and three nights.

a. The LORD had prepared a great fish to swallow Jonah: Some question if this could happen as the Bible says it did; but surely it is not a difficult thing for God to have prepared a great fish, even if that particular fish was a special creation for that moment.

i. What kind of fish was this? We don't know. Some speculate it was a species of whale, others say it was a large fish know as the "sea-dog." All we can say for certain is that it was a lifeboat fish.

ii. There is a story of a whaler named James Bartley, who in 1891 reportedly fell into the sea while harpooning a large sperm whale; when the whale was killed and dissected, he was found in the whale's stomach, unconscious but alive. While some have argued that the incident was carefully investigated and true, the widow of the ship's captain denied that it ever happened.

iii. It may be questioned if the story of James Bartley is true or not, but certainly the story of Jonah is true because Jesus said it was true. In Matthew 12:40 we read that Jesus said Jonah was three days and three nights in the belly of the great fish.

b. Jonah was in the belly of the fish three days and three nights: Though Jonah was a rebellious, resistant, and believer, God was not finished with him yet - so the LORD preserved his life.

i. God could have rescued Jonah in any number of ways. He chose this specific way because of the effect it would have on Jonah's heart.

ii. The book of Jonah shows us important principles about the sovereignty of God. What happens when God wants a person to do something, but the person doesn't want to do it? Jonah shows us that God has a way of bringing us to the place where we want what He wants.

c. Three days and three nights: Apparently, Jonah did nothing for three days and three nights in the belly of the fish; it was only after that period was over that he prayed the prayer following.

i. Some have wondered if Jonah spent the time sulking, and finally decided he had to repent fully and seek God - perhaps this is the case. However, the starting point of the prayer in Jonah 2 seems to show that Jonah had cried out to God all the time. The prayer of Jonah 2 came after Jonah received assurance from God that he would be delivered.

2. (2:1-2) Jonah praises God for His deliverance.

Then Jonah prayed to the LORD his God from the fish's belly. And he said: "I cried out to the LORD because of my affliction, and He answered me. Out of the belly of Sheol I cried, and You heard my voice."

a. Jonah prayed to the LORD his God from the fish's belly: Jonah is still in the belly of the fish but he knows it is enough that the LORD has heard his cry (You heard my voice). In faith, Jonah knows that he will be delivered.

i. Jonah knew God heard him before the answer came. This shows that Jonah had faith and that God can give us a total peace and assurance that our prayers are answered, even before the actual answer comes.

b. In this and the rest of the chapter, Jonah's prayer incorporates many phrases and figures of speech from the Psalms. This shows that Jonah was a man who knew God's Word, and knew it by heart, because there was no Bible and no candle in the fish's belly.

· In my distress I called upon the LORD, and cried out to my God; He heard my voice from His temple (Psalm 18:6)

· Deep calls unto deep at the noise of Your waterfalls; all Your waves and billows have gone over me (Psalm 42:7)

· For I said in my haste, "I am cut off from before Your eyes"; nevertheless You heard the voice of my supplications when I cried out to You (Psalm 31:22)

3. (3-7) Jonah recounts his predicament, his cry to God, and God's faithful answer.

"For You cast me into the deep, into the heart of the seas, and the floods surrounded me; all Your billows and Your waves passed over me. Then I said, 'I have been cast out of Your sight; yet I will look again toward Your holy temple.' The waters surrounded me, even to my soul; the deep closed around me; weeds were wrapped around my head. I went down to the moorings of the mountains; the earth with its bars closed behind me forever; yet You have brought up my life from the pit, O LORD, my God. When my soul fainted within me, I remembered the LORD; and my prayer went up to You, into Your holy temple."

a. You cast me into the deep: Jonah realizes that it was not the sailors that cast him into the sea, it was God Himself. Jonah sees that he has never been out of God's hands, though he tried to run from Him.

b. I have been cast out of Your sight: Jonah's greatest pain was not the calamity, but his separation from God - his feeling that he was cast out of Your sight. Still he was determined - even in the belly of a fish - to turn his heart towards God and His temple. Simply, Jonah remembered the LORD.

c. Yet You have brought up my life from the pit, O LORD, my God: Again, Jonah can praise God for the answer to prayer before the answer came, because God gave him assurance.

4. (8-9) Jonah declares his commitment to God.

"Those who regard worthless idols forsake their own Mercy. But I will sacrifice to You with the voice of thanksgiving; I will pay what I have vowed. Salvation is of the LORD."

a. Those who regard worthless idols forsake their own Mercy: Jonah realizes that resisting God, running from Him - is like being an idolater.

b. But I will sacrifice to You: Jonah repents from running away from God, and he turns to God with sacrifice and thanksgiving. He will pay his vows to God, and do what ever God tells him to do,

i. At one time or another, Jonah had probably said what we all have said: "Lord, I'll do what ever You want me to do." Now Jonah realizes fully that he must stop resisting God and he should pay his vows to God.

c. Salvation is of the LORD: This is more than a statement of fact; it is Jonah's triumphant declaration. God has saved and will save, and Jonah means it personally. Jonah's salvation is of the LORD.

i. Jonah knows this in the close-up picture; he knows that his salvation is of the LORD. He also now knows it in the big picture; that salvation is not of a nation or a race or a language, or not of man at all. No, salvation is of the LORD.

d. At the end of Jonah 2:9 it is clear that Jonah has repented, but we might wonder when did Jonah repent? There are indications of repentance when . . .

· Jonah said he feared the LORD and was honest about his story (Jonah 1:9)

· Jonah allowed himself to be cast into the sea (Jonah 1:12)

· Jonah called out to God during the three days and three nights in the belly of the fish (Jonah 2:2, 2:4, and 2:7)

· Jonah renewed his commitment to his vow (Jonah 2:9)

i. So, when did Jonah repent? The answer is found in seeing repentance as more than a one-time event. Though it begins at one time, it must continue and mature. It is an event but it is also a process.

B. Jonah out of the fish.

1. (10a) God speaks to the fish.

So the LORD spoke to the fish,

a. The LORD spoke to the fish: The fish worked at the command of God. Just as much as the fish was under the command of God when it swallowed Jonah, it was under His command when it let him go.

b. To the fish: If God can speak to a fish, He can speak to us. Then again, fish probably don't resist the will of God like we do.

2. (10b) Jonah is expelled from the fish.

And it vomited Jonah onto dry land.

a. Vomited Jonah: Sometimes we don't have much of a choice about how we will be delivered. Jonah might have preferred another method, but God had a purpose in this also.

i. Jonah's deliverance came after Jonah's repentance was complete. Jonah wasn't just sorry for what he did, he was now trusting God again. What work of God, or aspect of His deliverance, will remain undone as long as you resist Him and refused to trust Him?

ii. Jonah's deliverance came after three days and nights had passed, providing a foreshadowing of Jesus' resurrection. Jesus said, For as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth. (Matthew 12:40).

iii. Do the three days and three nights of Matthew 12:40 prove that if Jesus rose on Sunday, He must have died on Thursday instead of the traditional day of Friday? Not at all. Rabbi Eleazar ben Azariah (around the year 100 A.D.) said: "A day and a night make a whole day, and a portion of a whole day is reckoned as a whole day." This demonstrates how in Jesus' day, the phrase three days and three nights did not necessarily mean a 72-hour period, but a period including at least the portions of three days and three nights.

iv. Jonah's deliverance came after a remarkable example of laying down one's life. Jonah gave his life to appease the wrath of God coming upon others. But death did not hold him; after three days and nights of imprisonment, he was alive and free.

b. Onto dry land: It is commonly thought that Jonah was vomited out on the shores of Nineveh - but we are not told that this was the case, especially because Nineveh is about 375 miles from the Mediterranean Sea. If Jonah did walk into Nineveh right from the belly of the fish, that would be some vomit!

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

Commentary -- Other

Evidence: Jon 2:1

How each of us can identify w'sth Jonah! We have been told to "go" also and speak to the world about its great witkedness that has come before God.

We may identify with the prophet, but God forbid that we should imitate him. He fled "from the presence of the Lord." A fish would do better to try and flee from the presence ofi the ocean. Although God may present Himself in certain places, it is to follow in the folly of Adam to imagine that we can run from His presence (see Gen 3:8 ). God is omnipresent.

Evidence: Jon 2:2-6

Perhaps here we have insight into the sufferings of the Savior. The waters of the wrath of God encompassed Him as His soul was made an offering for sin. The crown of thorns was wrapped around His head as He took upon Himself the Genesis curse. Jesus Himself said that He went into the heart of the earth ( Mat 12:40 ), into the pit of death.

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 2 (Chapter Introduction)

Overview

Jon 2:1, The prayer of Jonah; Jon 2:10, He is delivered out of the belly of the fish.

Poole: Jonah 2 (Chapter Introduction)

CHAPTER 2

The prayer of Jonah, Jon 1:1-9 . He is delivered out of the belly of the fish, Jon 1:10 .

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 2 (Chapter Introduction)

(Jon 2:1-9) The prayer of Jonah.

(Jon 2:10) He is delivered from the fish.

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 2 (Chapter Introduction)

We left Jonah in the belly of the fish, and had reason to think we should hear no more of him, that if he were not destroyed by the waters of the sea he would be consumed in the bowels of that leviathan, " out of whose mouth go burning lamps, and sparks of fire, and whose breath kindles coals," Job 41:19, Job 41:21. But God brings his people through fire, and through water (Psa 66:12); and by his power, behold, Jonah the prophet is yet alive, and is heard of again. In this chapter God hears from him, for we find him praying; in the next Nineveh hears from him, for we find him preaching. In his prayer we have, I. The great distress and danger he was in (Jon 2:2, Jon 2:3, Jon 2:5, Jon 2:6). II. The despair he was thereby almost reduced to (Jon 2:4). III. The encouragement he took to himself, in this deplorable condition (Jon 2:4, Jon 2:7). IV. The assurance he had of God's favour to him (Jon 2:6, Jon 2:7). V. The warning and instruction he gives to others (Jon 2:8). VI. The praise and glory of all given to God (Jon 2:9). In the last verse we have Jonah's deliverance out of the belly of the fish, and his coming safe and sound upon dry land again.

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 2 (Chapter Introduction)

INTRODUCTION TO JONAH 2

This chapter contains the prayer of Jonah, when in the fish's belly; the time when he prayed, the person he prayed unto, and the place where, are suggested in Jon 2:1; and the latter described as a place of great straitness and distress, and even as hell itself, Jon 2:2; The condition he was in, when cast into the sea, and when in the belly of the fish, which is observed, the more to heighten the greatness of the deliverance, Jon 2:3. The different frame of mind he was in, sometimes almost in despair, and ready to faint; and presently exercising faith and hope, remembering the goodness of the Lord, and resolving to look again to him, Jon 2:4. The gracious regards of God to him, in receiving, hearing, and answering his prayer, and bringing up his life from corruption, Jon 2:2. His resolution, let others do what they would, to praise the Lord, and give him the glory of his salvation, Jon 2:8; and the chapter is concluded with the order for his deliverance, and the manner of it, Jon 2:10.