Jonah · Chapter 1

Verse 1. Now the word of the Lord came unto Jonah] All that is certainly known about this prophet has already been laid before the reader. He was of Gath-hepher, in the tribe of Zebulun, in lower Galilee, Joshua 19:13; and he prophesied in the reigns of Jeroboam the Second, and Joash, kings of Israel. Jeroboam came to the throne eight hundred and twenty-three years before the Christian era, and reigned in Samaria forty-one years, 2 Kings 14:23-25. As a prophet, it is likely that he had but this one mission.

Verses 1, 2. Now the word of the Lord — An impulse or revelation from the Lord, significative of his will; came unto Jonah, the son of Amittai — Of whom see 2 Kings 14:25. It is probable he had been before acquainted with the word of the Lord, and knew his voice from that of a stranger. Arise, go to Nineveh, that great city — The capital of the Assyrian empire: see notes on Jonah 3:3; 4:11; and Nahum 1:1;

Verse 1. The word of the Lord came to Jonah. The word of prophecy, delivered by Christ, the preëxistent Word, as appears from his reasoning with the prophet when angry that Nineveh was spared.—Jonah was born at Gath-hepher, and was the eldest of the twelve minor prophets. He was contemporary with Hosea, Joel, and Amos, which shows that he lived to a great age. His father, Amittai, is named because he was a man of note and honour. Of his birth and residence we know nothing more. Some of the rabbins say that he was the son of the widow of Zarephath; and others that he was the young man whom Elijah sent to anoint Jehu to be captain. Jonah, in the time of Jeroboam the second, prayed for his country in distressing wars, and the Lord said that he would not blot out the name of Israel. 2 Kings 14:25, 27.

V. 2. That great city-It is said to have been one hundred and fifty furlongs in length, that is eighteen miles and three quarters, and eleven miles and one quarter in breadth.

Verse 2. Go to Nineveh] This was the capital of the Assyrian empire, and one of the most ancient cities of the world, Genesis 10:10, 11; and one of the largest, as it was three days’ journey in circumference. Ancient writers represent it as oblong; being in length one hundred and fifty stadia, and ninety in breadth, the compass being four hundred and eighty stadia. Now as the stadium is allowed to have been equal to our furlong, eight of which make a mile, this amounts to fifty-four English miles: see on Jonah 3:3. But we must not suppose that all this space was covered with compact streets and buildings; it took in a considerable space of country, probably all the cultivated ground necessary to support all the inhabitants of that district. Calmet computes the measurement of the circumference to be equal to twenty-five French leagues. It is reported to have had walls one hundred feet high, and so broad that three chariots might run abreast upon them. It was situated on the Tigris, or a little to the west, or on the west side of that river. It was well peopled, and had at this time one hundred and twenty thousand persons in it reputed to be in a state of infancy, which on a moderate computation would make the whole number six hundred thousand persons. But some, supposing that persons not being able to distinguish their right hand from their left must mean children under two years of age, and reckoning one such child for every twenty persons from that age upwards, make the population amount to two millions five hundred thousand. Nor can this be considered an exaggerated estimate, when we know that London, not one-tenth of the size of ancient Nineveh, contains a population of upwards of one million. But calculations of this kind, relative to matters of such remote antiquity, are generally precarious, and not very useful: and ancient authors, though the only guides, are not always safe conductors. Mosul is generally supposed to be the same as the ancient Nineveh. It is in the province of Dearbekir, on the west bank of the Tigris.

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

Verses 1, 2. Now the word of the Lord — An impulse or revelation from the Lord, significative of his will; came unto Jonah, the son of Amittai — Of whom see 2 Kings 14:25. It is probable he had been before acquainted with the word of the Lord, and knew his voice from that of a stranger. Arise, go to Nineveh, that great city — The capital of the Assyrian empire: see notes on Jonah 3:3; 4:11; and Nahum 1:1;

Ver. 2. Arise, go to Nineveh. This city is described in the first chapter of Nahum.

V. 3. From the presence-From the place where God usually had shewed himself present, by revealing his word and will to his prophets. Perhaps he might think God would not put him upon this work, when he was got into a strange country.

Verse 3. To flee unto Tarshish] Some say Tartessus, in Spain, near the straits of Gibralter, others, Tarsus, in Cilicia; and others, Taprobana, or the island of Ceylon, formerly called Taprobah; and Tabrobavagh in Sanscrit, to the present day.

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

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

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

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

3:18. And cry — Proclaim as a prophet, against it — Or concerning it. He must witness against their great wickedness, and warn them of the destruction that was coming upon them for it. And this he must do, not privately in corners, but publicly in the streets, and must cry aloud, that all might hear. For their wickedness is come up before me — Is manifest in my sight, and calls aloud for vengeance.

Verse 3. But Jonah rose up to flee unto Tarshish — It is not to be wondered at that Jonah should be averse to undertake this mission. He probably considered it as a dangerous one, and might be tempted to think it would be unprofitable, and answer no valuable end. The journey was long, and the perils and hardships of it, he supposed, would be great. The inhabitants of the city were idolaters, and knew nothing of Jehovah, in whose name the warning was to be given, and the destruction denounced. The city was proud as well as idolatrous, and would look down with contempt on an Israelite, coming from a distant country, hardly known to many of them, or at least despised by them. And he had every reason to suppose that the delivery of such an unpleasant message would draw upon him the resentment both of the rulers and multitude. Indeed, “when we reflect how such a message would be received in the streets of London at this day, we shall not wonder that he was extremely reluctant to undertake the service. Strong faith and a habit of unreserved obedience were necessary to overcome the reluctance that he must have felt: and perhaps he was a young man, and not as yet inured to perilous employments.” — Scott. And, besides this, Jonah himself assigns another reason, Jonah 4:2, namely, that he knew God’s mercifulness to be great, and that it was probable God would be moved to forbear executing the judgments denounced; and so he would have the shame of being accounted a false prophet. This and other parts of his conduct, however, deserve censure. But, as Bishop Newcome observes, “men endued with extraordinary gifts of the Spirit, and made the instruments of declaring God’s will to mankind, have occasionally been subject to great human infirmities, and have even contracted great guilt.” Of Tarshish, see note on Isaiah 2:16. From the presence of the Lord — That is, to be at a distance from the land of Israel, the immediate residence of God, as Grotius and Locke interpret the expression. Houbigant however reads, through fear of the Lord; and what he feared is shown Jonah 4:2. Perhaps Jonah hoped, if he were at a greater distance, God would send some other prophet to preach repentance to the Ninevites. And went down to Joppa — A well-known haven on the Mediterranean. And he found a ship going to Tarshish — Bound for, and ready to sail to the place he designed. Thus Providence seemed to favour his design, and to give him an opportunity to escape. Observe, reader, we may be out of the way of duty, and yet may meet with apparently favourable providences. So he paid the fare thereof, and went down into it — He lost no time, for he was in haste to get at a distance from the presence of the Lord. Here we see what the best of men are when God leaves them to themselves, and what need we have, when the word of the Lord comes to us, to have the Spirit of the Lord to come along with the word, to bring every thought within us into obedience to it. Let us learn from hence to cease from man, and not to be too confident either respecting ourselves or others in time of trial, but let him that thinks he stands, take heed lest he fall.

Ver. 3. But Jonah rose up to flee to Tarshish; that is, to Carthage, then a rising city in Africa, which maintained against the Romans the sovereignty of the seas, till the time of Scipio, who rased it by command of the Roman senate. They had passed the cruel decree, Delenda est Carthago; let Carthage be destroyed, or blotted from the earth. The LXX read Carthage in most passages, and their reading has the appearance of being correct, because when the Chaldaic paraphrase was made, which read Ocean for Tarshish, that great city existed no more.

3. Jonah proceeds on his journey, but in the opposite direction. Tarshish — This city has been identified with Tarsus in Cilicia, the home of the apostle Paul; but it should be identified with Tartessus, a Phoenician colony in southwest Spain, not far from Gibraltar. Nineveh was in the far east, Tarshish appears to have been the most distant city toward the west then known. The author evidently desires to represent Jonah as attempting to get away from his mission as far as possible. From the presence of Jehovah — The prophet is anxious to get out of God’s sight, lest God, seeing him, might be reminded of the commission imposed. The motive leading to the flight is indicated in Jonah 4:2. The expression goes back to a time when it was actually thought that removal from the land of the Hebrews was removal from the presence of Jehovah (1 Samuel 26:19; compare Dan. 6:10). At the time when the Book of Jonah was written the phrase had lost its older, primitive significance, for the omnipresence of Jehovah had long been recognized (see Amos, p. 207). Nevertheless, it continued to be used in a figurative sense. Joppa — One of the harbors on the eastern shore of the Mediterranean, which from ancient times has served as a seaport of Jerusalem (2 Chronicles 2:16; Ezra 3:7). It is still a flourishing town; Cheyne says (Encyclopaedia Biblica) that its population was estimated in 1897 at over thirty-five thousand; but Mackie (Hastings’s Dictionary of the Bible) estimates its population at “about eight thousand.” The present name of the city is Yafa, Eng. Jaffa. The city is the western terminus of the Jaffa-Jerusalem railway. There Jonah found a ship which was ready to sail; he paid the fare and set out for Tarshish; but Jehovah overtook him.

Jonah’s punishment, 4-16.

Verse 4. A great wind] They were overtaken with a storm, which appears from the sequel to have come by the immediate direction of God. Like to be broken] They had nearly suffered shipwreck.

Verses 4, 5. But the Lord sent out a great wind — The extraordinary greatness of it, with the suddenness of its rising, and the terrible effects it was likely to produce, showed that it was supernatural, and came from God, displeased with all, or with some one in the ship. Then the mariners were afraid — As they had great reason to be, since this preternatural tempest fell upon them with such great violence; and cried every man unto his god — To their several idols, as being heathen and ignorant of the true God. And cast forth the wares that were in the ship — By which they showed in what extreme danger they judged even their lives to be. But Jonah was gone down into the sides of the ship — Into a cabin in one of the sides of the ship. And he lay, and was fast asleep — This profound sleep of Jonah seems to have been caused by his weariness, labour, and anxiety: it was “not the sleep of security,” says St. Jerome, “but of sorrow;” like that of the apostles, Matthew 26:40.

4, 5. Great wind… mighty tempest — Two synonymous expressions. The statement is repeated to indicate the fierceness of the tempest. Jehovah sent out — Literally, hurled (verses 5, 12, 15). The verb is used of the casting of the spear (1 Samuel 18:11; 20:33). The tempest was the weapon of the divine wrath (see on Amos 3:6; also concluding remarks on Amos 4:6-11). Was like to be broken — Literally, was thought to be broken. Its destruction was almost in sight. G.A. Smith, “threatened to break up.” A storm of this character would strike terror everywhere. The sailors sought relief (1) by appealing to their gods, and

(2) by casting overboard everything that could be spared. Every man unto his god — There were probably few Jewish sailors or passengers. The crew was made up, undoubtedly, very largely of Phoenicians, and may have included representatives of other nations, who were worshipers of different deities; besides, the ship may have carried passengers from various cities and peoples. However reckless at other times, the danger drove them to their knees. Compare Shakespeare (The Tempest, 1:1), “All lost! to prayers, to prayers! all lost!’ Wares — Whether this means the furniture (Acts 27:19), or the cargo (Acts 27:38), or both, is not known; nor is the nature of the cargo indicated. Some have supposed that it was a corn ship, as in the case of Paul. To lighten it of them — Better, R.V., “to lighten it unto them”; literally, from upon them. Not, to lighten the ship, but their distress; to remove it as if it were a burden (Exodus 18:22).

Meanwhile Jonah seems to be unaware of the danger. Was gone down — Perhaps before the storm broke out, so that he was unconscious of it. Into the sides — R.V., “innermost parts” (as in Amos 6:10); here perhaps the lowest part of the ship. Fast asleep — Some have explained this as a sign of a troubled conscience — that Jonah had thrown himself down to forget, and thus to escape the danger and the hand of God; or, that, utterly exhausted by the mental struggle and the realization of the danger, he had fallen asleep: “Troubled with the gnawings of conscience and overpowered with mourning, he had sought comfort in sleep and fallen into a deep sleep.” On the other hand, Jerome regards it as an indication of a calm mind; the others, who know not Jehovah, are seriously troubled, but the prophet feels so secure even in the midst of the storm that he calmly sleeps on. That the sleep is an indication of calmness of mind is probably true; but the feeling of security was due not to confidence in Jehovah, but rather to the belief that he had succeeded in escaping “the presence of Jehovah.” The sleep of Jonah has been frequently compared with that of Jesus in a severe storm (Mark 4:35-41); but what a difference in the frame of mind that made possible the sleep! Jesus was calm in the assurance that God’s protecting care was over him; Jonah, because he thought he was outside the reach of Jehovah.

V. 5. Into the sides-In some cabin or other, whither he went before the storm arose.

Verse 5. Cried every man unto his god] The ship’s crew were all heathens; and, it is probable, heathens who had each a different object of religious worship.

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

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

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

Verses 4, 5. But the Lord sent out a great wind — The extraordinary greatness of it, with the suddenness of its rising, and the terrible effects it was likely to produce, showed that it was supernatural, and came from God, displeased with all, or with some one in the ship. Then the mariners were afraid — As they had great reason to be, since this preternatural tempest fell upon them with such great violence; and cried every man unto his god — To their several idols, as being heathen and ignorant of the true God. And cast forth the wares that were in the ship — By which they showed in what extreme danger they judged even their lives to be. But Jonah was gone down into the sides of the ship — Into a cabin in one of the sides of the ship. And he lay, and was fast asleep — This profound sleep of Jonah seems to have been caused by his weariness, labour, and anxiety: it was “not the sleep of security,” says St. Jerome, “but of sorrow;” like that of the apostles, Matthew 26:40.

4, 5. Great wind… mighty tempest — Two synonymous expressions. The statement is repeated to indicate the fierceness of the tempest. Jehovah sent out — Literally, hurled (verses 5, 12, 15). The verb is used of the casting of the spear (1 Samuel 18:11; 20:33). The tempest was the weapon of the divine wrath (see on Amos 3:6; also concluding remarks on Amos 4:6-11). Was like to be broken — Literally, was thought to be broken. Its destruction was almost in sight. G.A. Smith, “threatened to break up.” A storm of this character would strike terror everywhere. The sailors sought relief (1) by appealing to their gods, and

(2) by casting overboard everything that could be spared. Every man unto his god — There were probably few Jewish sailors or passengers. The crew was made up, undoubtedly, very largely of Phoenicians, and may have included representatives of other nations, who were worshipers of different deities; besides, the ship may have carried passengers from various cities and peoples. However reckless at other times, the danger drove them to their knees. Compare Shakespeare (The Tempest, 1:1), “All lost! to prayers, to prayers! all lost!’ Wares — Whether this means the furniture (Acts 27:19), or the cargo (Acts 27:38), or both, is not known; nor is the nature of the cargo indicated. Some have supposed that it was a corn ship, as in the case of Paul. To lighten it of them — Better, R.V., “to lighten it unto them”; literally, from upon them. Not, to lighten the ship, but their distress; to remove it as if it were a burden (Exodus 18:22).

Meanwhile Jonah seems to be unaware of the danger. Was gone down — Perhaps before the storm broke out, so that he was unconscious of it. Into the sides — R.V., “innermost parts” (as in Amos 6:10); here perhaps the lowest part of the ship. Fast asleep — Some have explained this as a sign of a troubled conscience — that Jonah had thrown himself down to forget, and thus to escape the danger and the hand of God; or, that, utterly exhausted by the mental struggle and the realization of the danger, he had fallen asleep: “Troubled with the gnawings of conscience and overpowered with mourning, he had sought comfort in sleep and fallen into a deep sleep.” On the other hand, Jerome regards it as an indication of a calm mind; the others, who know not Jehovah, are seriously troubled, but the prophet feels so secure even in the midst of the storm that he calmly sleeps on. That the sleep is an indication of calmness of mind is probably true; but the feeling of security was due not to confidence in Jehovah, but rather to the belief that he had succeeded in escaping “the presence of Jehovah.” The sleep of Jonah has been frequently compared with that of Jesus in a severe storm (Mark 4:35-41); but what a difference in the frame of mind that made possible the sleep! Jesus was calm in the assurance that God’s protecting care was over him; Jonah, because he thought he was outside the reach of Jehovah.

V. 6. Will think upon us-With pity and favour.

Verse 6. The shipmaster] Either the captain or the pilot. Arise, call upon thy God] He supposed that Jonah had his god, as well as they had theirs; and that, as the danger was imminent, every man should use the influence he had, as they were all equally involved in it.

Verse 6. So the ship-master — Who had the conduct of the vessel, and from whose mouth such a reproof was seasonable; came and said to him, What meanest thou, O sleeper? — A just and necessary reproof this. We cannot but pity Jonah, who needed it: as a prophet of the Lord, if he had been in his place, he might have been reproving the king of Nineveh; but, being out of the way of his duty, he himself lies open to the reproof of a sorry ship-master. See how men, by their sin and folly, make themselves mean! Yet we must admire God’s goodness in sending him this seasonable reproof; for it was the first step toward his recovery; as the crowing of the cock was to Peter. “Those that sleep in a storm,” says Henry, “may well be asked what they mean.” Arise, call upon thy God — We are here crying every man to his god, why dost thou not get up and cry to thine? Art thou not equally concerned with the rest, both in the danger dreaded, and in the deliverance desired? If so be that God will think upon us — With pity, care, and favour; that we perish not — That the ship, goods, and men also may not be lost. The word rendered God being in the plural number, and the ship-master, the mariners, and others in the ship being, it appears, idolaters, and knowing nothing of the one living and true God, this clause should undoubtedly be rendered, If so be that the gods will think upon us, &c.

Ver. 6. What meanest thou, oh sleeper? Arise, call upon thy God. What a melancholy sight, to behold a prophet of the Lord insensible to impending danger, which appalled every other heart with fear; and to see him reproved by a heathen mariner, who could find no better name for him than that of a sleeper, a man given up to sloth and insensibility. It is probable that being exhausted with grief and chagrin, the prophet needed some repose; yet at such a time, and in such circumstances, his self-indulgence was highly inexcusable. Jonah was however in this instance but too faithful a picture of that carnal ease and security in which unregenerate men in general are found, who in spite of all the dangers which surround them, and all the threatenings of the divine law, still continue in impenitence and unbelief, braving the terrors of an eternal world, or leaving the issue with fatal indifference, till ingulphed in endless misery and despair.—The admonition of the mariner to this infatuated prophet, Rise, call upon thy God, not only indicates that even the heathen themselves in times of great extremity invoked their imaginary deities, but as contrasted with the conduct of the Hebrew stranger, the name of whose God was known in all the earth, it administered the severest reproof. Rise then, oh sinner, and call upon thy God. He is still seated on a throne of grace, ready to hear and able to save. If you call not upon him, it will be in vain to look elsewhere for help; and if you call not upon him now, it will be in vain to do it when destruction cometh as a whirlwind, and when distress and anguish shall come upon you. Proverbs 1:24-28.

6. The very fact that Jonah remained sound asleep and did not join the others in their frantic efforts to relieve the situation would direct attention to him and arouse suspicion. Shipmaster — Literally, the chief of the handlers of the ropes (Ezekiel 27:8, 27-29); the captain. What meanest thou, O sleeper? — How can any man sleep, with doom so imminent? Call upon thy God — The gods implored by the others had failed to still the tempest; perhaps the God of Jonah can bring relief. If so be — Perhaps. God — Literally, the God. “It is not clear that the speaker identified Jonah’s God with the God… Perhaps all that the shipmaster meant was, that, if they all called, each man upon his god, the fruit of their piety might perhaps be that God, whatever god was the God, would spare their lives.” Only later events led the men to identify Jonah’s God, Jehovah, with the God. Will think upon us — Literally, will bethink himself for us — that is, for our benefit. An anthropomorphism (see on repent, Joel 2:13). The above is a possible translation of the verb, but Cheyne proposes to substitute a slightly different verb, used, in the same sense, in Psalm 40:17. Some translate the present verb “will brighten,” or “shine upon us” — that is, will show himself favorable to us. The thought remains the same. Whether Jonah arose and followed the advice of the captain is not stated; probably he did, but in vain, for the storm continued. 7. There could no longer be any doubt that a desperate sinner was on board, on whose account the calamity had fallen (see concluding remarks on Amos 4:6-11; compare Joshua 7:1ff.; 1 Samuel 14:36-46). If he could be discovered and removed from their midst the divine wrath might cease; hence they proceed to discover the guilty. Cast lots — Only a deity could reveal the culprit; therefore appeal was made to the deity by the casting of the lots, which was an ancient method of determining the will of a god (Ezekiel 21:21). It is used even in the New Testament (Acts 1:26), but not again after Pentecost. For whose cause — On whose account. The lot fell upon Jonah — Jerome’s comment on these words is worthy of quotation: “The fugitive is taken by lot, not from any virtue in lots themselves, least of all the lots of the heathen, but by the will of Him who governs uncertain lots” (Joshua 7:18; 1 Samuel 14:42).

V. 7. Cast lots-“Lots are an appeal to heaven in doubtful cases, and therefore not to be used but where the matter is undeterminable in any other way.”

Verse 7. Come, and let us cast lots] This was a very ancient mode of endeavouring to find out the mind of Divine Providence; and in this case it proves that they supposed the storm to have arisen on account of some hidden crime of some person aboard.

A philosopher being at sea in a violent storm. when the crew began to call earnestly to the gods for safety, he said, “Be silent, and cease your prayers; for should the gods know that you are here, we shall all be lost.” The lot fell upon Jonah.] In this case God directed the lot.

Verses 7, 8. Come, and let us cast lots — “The sailors betake themselves to this practice, because they see that there is something supernatural in the tempest: whence they conclude that it arose on account of some wicked person who sailed with them. Thus the sailors who carried Diagoras in their vessel, concluded that the tempest which assailed them was principally on account of this philosopher, who openly professed atheism. God was pleased so to order the lots, that Jonah was found to be the guilty person: not to favour such vain practices of the heathen; but that, after Jonah had made known to the mariners that the God of heaven and earth, whom he worshipped, had sent this storm, they might be brought to understand that the true God is the only director of lots; which indeed they seemed to have well understood, as appears from the end of this chapter.” See Calmet and Houbigant. Then said they, Tell us, we pray thee, for whose cause this evil is come upon us — This should rather be rendered, for what cause; for they already knew for whose cause it was, by the lot falling upon Jonah; their inquiry now was, what he had done to occasion divine vengeance to follow him.

Ver. 7. The lot fell upon Jonah. No doubt, they had precedents for this act in times of extremity. “The lot is cast into the lap, but the whole disposing thereof is of the Lord.” It appeared evidently so when Haman’s lot to destroy the jews fell on the last month of the year, which gave the jews time for defence. Esther 3:13. Joshua 7:1 Samuel 10:20. The only objection which at that time could be made was, that it compelled the Lord as it were to give an answer to the enquiry.

V. 8. Tell us-What hast thou done, for which God is so angry with thee, and with us for thy sake?

Verse 8. Tell us—for whose cause] A very gentle method of bringing the charge home to himself, and the several questions here asked gave the utmost latitude to make the best of his own case.

Verses 7, 8. Come, and let us cast lots — “The sailors betake themselves to this practice, because they see that there is something supernatural in the tempest: whence they conclude that it arose on account of some wicked person who sailed with them. Thus the sailors who carried Diagoras in their vessel, concluded that the tempest which assailed them was principally on account of this philosopher, who openly professed atheism. God was pleased so to order the lots, that Jonah was found to be the guilty person: not to favour such vain practices of the heathen; but that, after Jonah had made known to the mariners that the God of heaven and earth, whom he worshipped, had sent this storm, they might be brought to understand that the true God is the only director of lots; which indeed they seemed to have well understood, as appears from the end of this chapter.” See Calmet and Houbigant. Then said they, Tell us, we pray thee, for whose cause this evil is come upon us — This should rather be rendered, for what cause; for they already knew for whose cause it was, by the lot falling upon Jonah; their inquiry now was, what he had done to occasion divine vengeance to follow him.

8. The case seemed clear against Jonah. The sailors, however, do not condemn him unheard; they give him an opportunity to clear himself, if possible. For whose cause this evil is upon us — As in verse 7. After the decision by lot there could remain no question in the minds of the sailors as to the cause of the calamity. The only ground for putting the question to Jonah could be a desire to secure a confession from him. It should be noted, however, that LXX., B and several Hebrew manuscripts omit this question, and it may not be original.

The four questions which follow, and which are flung at the prophet in rapid succession, deal with his occupation, his home, and his nationality. Occupation — His occupation might possibly be offensive to the god of the tempest. Whence — City or town. The prophet’s home or people might be under a divine curse. The mystery could be cleared only by his answers. 9. Only the answer to the fourth question is stated; but verse 10 indicates that his reply was even more complete than they had requested; and it is quite possible that Jonah made a full confession. It seems that the rapid succession of startling events brought him to his senses, for throughout the rest of the chapter his bearing is pictured as dignified and manly; but it is a little too much to see in this change of attitude an evidence of conversion (compare especially chapter iv). Hebrew — The name used by the descendants of Abraham when speaking of themselves to foreigners (Genesis 40:15; Exodus 2:7; 3:18, etc.). I fear Jehovah — Not, I am afraid of, but, I am a worshiper of. He thus boldly acknowledges himself to be a servant of Jehovah; but there is no intention, as some have supposed, of claiming special piety or feigning innocence. God of heaven — A title of Jehovah indicating his supreme majesty; found chiefly in postexilic writings (Ezra 1:2; Nehemiah 1:4; Dan. 2:18, etc.). Made the sea and the dry land — He is the creator. What folly to attempt to escape from the presence of such a God (Jonah 1:3).

V. 9. I fear-I worship and serve the true God; the eternal and almighty God, who made and ruleth the heavens.

Verse 9. I fear the Lord] In this Jonah was faithful. He gave an honest testimony concerning the God he served, which placed him before the eyes of the sailors as infinitely higher than the objects of their adoration; for the God of Jonah was the God of heaven, who made the sea and the dry land, and governed both. He also honestly told them that he was fleeing from the presence of this God, whose honourable call he had refused to obey. See Jonah 1:10.

Verses 9, 10. And he said, I am a Hebrew — One descended from Heber, whose offspring by Abraham are well known. And I fear the Lord — Or rather JEHOVAH, the God of heaven, Jehovah being the peculiar name of the true God, by which he was distinguished from those who had the name of gods and lords among the heathen. Which hath made the sea and the dry land — These words, as Mr. Locke observes, are a further distinction between the true God and the gods of the heathen; as if he had said, I worship and serve the one living and true God; that eternal and almighty Being, who made and ruleth the heavens and the earth, and all creatures therein. Then were the men exceedingly afraid — And with good reason, for they perceived that God was against them, even the God that made the world and governs all things, and that this tempest proceeded from his offended justice. Hence they inferred that their case was perilous in the extreme. And having learned from Jonah that he had disobeyed this Almighty God, and fled from his presence, they said unto him, Why hast thou done this? — How couldst thou dare to behave in such a manner, or disobey his commands, whom thou acknowledgest to be so great and powerful a Being, and Lord of all?

Verses 9, 10. And he said, I am a Hebrew — One descended from Heber, whose offspring by Abraham are well known. And I fear the Lord — Or rather JEHOVAH, the God of heaven, Jehovah being the peculiar name of the true God, by which he was distinguished from those who had the name of gods and lords among the heathen. Which hath made the sea and the dry land — These words, as Mr. Locke observes, are a further distinction between the true God and the gods of the heathen; as if he had said, I worship and serve the one living and true God; that eternal and almighty Being, who made and ruleth the heavens and the earth, and all creatures therein. Then were the men exceedingly afraid — And with good reason, for they perceived that God was against them, even the God that made the world and governs all things, and that this tempest proceeded from his offended justice. Hence they inferred that their case was perilous in the extreme. And having learned from Jonah that he had disobeyed this Almighty God, and fled from his presence, they said unto him, Why hast thou done this? — How couldst thou dare to behave in such a manner, or disobey his commands, whom thou acknowledgest to be so great and powerful a Being, and Lord of all?

10. The words of Jonah recorded in verse 9 would be sufficient to create fear and restlessness; but if the closing words of verse 10 are original, Jonah made known his attempt to flee from this God of heaven and earth. No wonder they were “sore afraid”; for the attempt to escape from the supreme God is the climax of crime and the height of folly. Why hast thou done this? — R.V., “What is this that thou hast done?” Not a question of inquiry, but an exclamation of astonishment and indignation at his crime and folly. The men knew that he fled — While the presence of Jonah in the boat and the storm viewed in the light of the confession in verse 9 might have been sufficient to lead the sailors to suppose that they had before them a fugitive from the presence of Jehovah, there seems insufficient reason for questioning the originality of the closing words of verse 10, which state that the prophet informed the men of his attempt. 11. What shall we do — Though terror struck, the sailors are ready to deal with Jonah, who alone was responsible for their plight, in all fairness. Something must be done, but they are willing to receive any suggestion as to the proper course to pursue. Unto us — Literally, from upon us, that is, so that it may cease from rushing upon us like an enemy (verse 5). The sea wrought, and was tempestuous — R.V., “the sea grew more and more tempestuous”; literally, was (is) going on and was (is) being tempestuous. A peculiar Hebrew idiom, which is rightly reproduced in R.V. (compare Genesis 8:3; 1 Samuel 2:26; 2 Samuel 3:1). The words may be interpreted as the utterance of the sailors, giving the reason for their anxious appeal to him; it is high time that something should be done, since the raging of the sea is constantly increasing.

Verse 11. What shall we do unto thee] In these poor men there was an uncommon degree of humanity and tender feeling.

Verses 11, 12. Then said they, What shall we do unto thee, &c. — They perceived that Jonah was a prophet of the Lord, and therefore they would not do any thing to him without consulting him. He appeared to be a delinquent, but he appeared also to be a penitent: and therefore they would not insult over him, or offer him any rudeness. They would not cast him overboard, if he could think of any other expedient by which to save the ship. And he said, Take me up, and cast me into the sea — It is probable the conviction in Jonah’s mind of his guilt was so strong, at this time, as to make him certain that God had raised this tempest on his account; or he might have a revelation from God that it was so: in either case he might think it his duty to offer himself to death to save the rest that were in the ship. For if it be lawful, and even praise worthy for one man, though guiltless, to sacrifice his life to save the lives of many; how much more may and ought a person to do this who knows that he is the cause of imminent danger, which threatens immediate destruction to many others.

Verse 12. I know that for my sake] I am not worthy to live; throw me overboard. God will not quiet the storm till I am cast out of the ship. Here was deep compunction; and honest avowal of sin; and a justification of the displeasure which God had now manifested.

Verses 11, 12. Then said they, What shall we do unto thee, &c. — They perceived that Jonah was a prophet of the Lord, and therefore they would not do any thing to him without consulting him. He appeared to be a delinquent, but he appeared also to be a penitent: and therefore they would not insult over him, or offer him any rudeness. They would not cast him overboard, if he could think of any other expedient by which to save the ship. And he said, Take me up, and cast me into the sea — It is probable the conviction in Jonah’s mind of his guilt was so strong, at this time, as to make him certain that God had raised this tempest on his account; or he might have a revelation from God that it was so: in either case he might think it his duty to offer himself to death to save the rest that were in the ship. For if it be lawful, and even praise worthy for one man, though guiltless, to sacrifice his life to save the lives of many; how much more may and ought a person to do this who knows that he is the cause of imminent danger, which threatens immediate destruction to many others.

12. Cast me forth — Jonah meets them frankly. He has learned that his attempt to flee from the presence of Jehovah is a failure; that he alone is responsible for the divine wrath which has caused the tempest; and that the only way to remove the danger is to get rid of him. Hence he is willing to suffer the consequences of his rashness and disobedience.

V. 13. Rowed hard-They were willing to be at any labour to save him.

Verse 13. The men rowed hard] Were very unwilling to proceed to this extremity, and thought they would risk every thing rather than cast this disobedient prophet into the great deep.

Verses 13, 14. Nevertheless, the men rowed hard, &c. — Whoever these mariners were, they are to be admired for their generosity; for though Jonah had told them that he was the cause of the tempest, and had advised them to cast him into the sea, yet they were very unwilling to do it, and generously redoubled their efforts, strained every nerve, and exposed themselves unto still greater danger of sinking, for some time longer, in order, if possible, to gain the shore without throwing him overboard. Wherefore they cried unto the Lord — Hebrew, unto JEHOVAH, the Maker of heaven and earth. They were convinced, by the account which Jonah gave of himself, that the God whom he worshipped, verse 9, had brought this tempest upon them; therefore they made their petitions to him. Let us not perish for this man’s life — For doing that to him which in all probability will prove his destruction. And lay not upon us innocent blood — Although this man has committed nothing against us worthy of death, according to human laws, and nevertheless we are about to take away his life; yet do not impute to us the crime of shedding innocent blood, inasmuch as we take it away through extreme necessity to save our own lives, and by his own desire. For thou, O Lord, hast done as it pleased thee — “Who hast raised this storm manifestly extraordinarily, who hast caused the lot to fall upon Jonah, who hast compelled him to confess himself to be guilty, and the cause of this calamity.” — Grotius. Or, as Bishop Newcome expresses their meaning, “Punish us not as murderers of an innocent man: for we judge, from the whole transaction, that we are conforming ourselves to thy will.”

13. The men rowed hard — Literally, broke through. They tried to break through the waves (Amos 9:2). The manly attitude of Jonah may have aroused the sympathy of the sailors; they did their best to save him, but in vain. The tempest only increased in fury. 14. When all efforts failed they finally decided to cast Jonah overboard, but first they prayed to Jonah’s God that he would not hold them guilty of murder. They cried unto Jehovah — Jonah, as the worshiper of Jehovah, was under the latter’s protection. He might avenge any injury done to his prophet. Against this divine vengeance they sought to protect themselves. For this man’s life — Which is about to be destroyed (Deuteronomy 19:21; 2 Samuel 14:7). Lay not upon us innocent blood — These words do not imply that they considered Jonah innocent, and they do not mean that they prayed Jehovah to interfere so that they might not be compelled to destroy the life of an innocent man. The casting of the lot had settled the question of Jonah’s guilt; but they, with other ancients, believed that a deity might act arbitrarily, and were afraid that, after they had thrown Jonah overboard, Jehovah might impute his death upon them as blood-guiltiness (Deuteronomy 21:8), as if he were an innocent man, and thus demand their death in turn. Thou… hast done as it pleased thee — In sending the storm and in overruling the lot. In casting Jonah overboard they were only carrying out the divine pleasure as revealed in the acts of the divine providence.

V. 14. Unto the Lord-Now they all cry to Jonah’s God, to Jehovah. And said-Let us not perish for taking away his life. Hast done-Sending the tempest, arresting the prophet by it, detecting him by lot, sentencing him by his own mouth, and confirming the condemning sentence by the continuance of the storm.

Verse 14. They cried unto the Lord] Under a conviction that he was the self-existing Being, the Maker of the heavens and the earth, and the author of the present storm, they put up their prayers to him. Let us not perish for this man’s life] They were now about to cast him overboard; but seemed to call God to witness that it was with the utmost reluctance, and only in obedience to his command. There is a parallel passage in the Argonautics, which has been quoted to illustrate this:— Polla de mermhrizon eni fresi peukalimhsi,

H men apofqiswsi, kai icqusi kurma balwsin

Ainolech Mhdeian, apotreywsi d~ Erinnun.

Ver. 1171.

“And much they doubted, in their prudent minds,

Whether to kill and cast a prey to fishes

Wretched Medea, and avert their fate.”

See Newcome.

Verses 13, 14. Nevertheless, the men rowed hard, &c. — Whoever these mariners were, they are to be admired for their generosity; for though Jonah had told them that he was the cause of the tempest, and had advised them to cast him into the sea, yet they were very unwilling to do it, and generously redoubled their efforts, strained every nerve, and exposed themselves unto still greater danger of sinking, for some time longer, in order, if possible, to gain the shore without throwing him overboard. Wherefore they cried unto the Lord — Hebrew, unto JEHOVAH, the Maker of heaven and earth. They were convinced, by the account which Jonah gave of himself, that the God whom he worshipped, verse 9, had brought this tempest upon them; therefore they made their petitions to him. Let us not perish for this man’s life — For doing that to him which in all probability will prove his destruction. And lay not upon us innocent blood — Although this man has committed nothing against us worthy of death, according to human laws, and nevertheless we are about to take away his life; yet do not impute to us the crime of shedding innocent blood, inasmuch as we take it away through extreme necessity to save our own lives, and by his own desire. For thou, O Lord, hast done as it pleased thee — “Who hast raised this storm manifestly extraordinarily, who hast caused the lot to fall upon Jonah, who hast compelled him to confess himself to be guilty, and the cause of this calamity.” — Grotius. Or, as Bishop Newcome expresses their meaning, “Punish us not as murderers of an innocent man: for we judge, from the whole transaction, that we are conforming ourselves to thy will.”

15, 16. The prayer ended, they cast Jonah out, and immediately the sea grew calm. The men feared Jehovah exceedingly — The sudden cessation of the tempest was unfailing evidence that the God of Jonah was the God (Mark 4:41). In his presence they were utterly helpless, and they were still more afraid (verse 10). Offered a sacrifice — Immediately. Partly to express their gratitude and partly to receive the good will and favor of Jehovah. Made vows — The things which they might consider necessary for suitable sacrifices to this powerful God may have been scanty on the ship, therefore, they promise that on the safe completion of the voyage they will bring additional and richer gifts. Nothing more is heard of the sailors.

JONAH’S WONDERFUL DELIVERANCE, Jonah 1:17-2:10 (in Hebrew, Jonah 2:1-11).

The deliverance of Jonah is recorded in Jonah 1:17, and 2:10. Jehovah prepared a great fish, which swallowed Jonah. After he had been in the fish’s belly for three days and three nights he was, at the divine command, cast upon the dry land. Jonah 2:1-9, contains a poem, a prayer which Jonah is said to have offered from the belly of the fish. If so, one would expect it to be a petition; in reality it is a hymn of praise and thanksgiving for the deliverance already wrought. This peculiarity has been explained either by assuming that it was spoken by Jonah after he was vomited out by the fish, and that its proper place is after Jonah 2:10; or that it is a song of thanksgiving uttered in the fish’s belly when the prophet discovered that he was preserved alive. This preservation he regarded as a pledge of final deliverance, and for it he praised God in anticipation (see Introduction, p. 337).

Prepared — The verb does not mean “created,” as if Jehovah had created the fish for this special purpose, but “ordain” or “appoint.” Jehovah appointed some great fish, already in existence, to swallow Jonah. “By God’s immediate direction it was so arranged that the very moment when Jonah was thrown into the waves the ‘great fish’ was on the spot to receive him.” Great fish — This is the literal translation. Nothing is said of the species of the fish; but for a long time the popular idea has been that it was a whale. Against this identification it has been urged that the whale is not found in the Mediterranean, and that he has such a small gullet that he could not swallow a man. However, of the existence of whales in the Mediterranean there can be no doubt, and, while the gullet of the common whale is not large enough to let a man pass through whole, there are whales that would not have this difficulty; and of these the great spermaceti whale is said to wander sometimes into the Mediterranean. Most commentators, however, who interpret the narrative literally, identify the “great fish” with the shark. The latter is not uncommon in the Mediterranean. G.E. Post says that he saw one at Beirut twenty feet long; and this fish would have no difficulty in swallowing a man. To illustrate the capacity of the shark it has become customary to call attention to the following incident: “In 1758 in stormy weather a sailor fell overboard from a frigate in the Mediterranean. A shark was close by, which, as he was swimming and crying for help, took him in his wide throat, so that he forthwith disappeared. Other sailors had leaped into the sloop to help their comrade, while yet swimming; the captain had a gun which stood on the deck discharged at the fish, which struck it so that it cast out the sailor which it had in its throat, who was then taken up, alive and little injured, by the sloop which had now come up.” From this and similar incidents it would seem that there are fish that might swallow a man whole; though it would be remarkable for him to remain alive and uninjured. Three days and three nights — Whether this is interpreted as meaning three full days and full nights, or simply “a space of time reaching backward and forward beyond twenty four hours” (Matthew 12:40), is of little consequence; according to all natural laws it would be impossible for any man to remain alive for any considerable length of time in the belly of a fish (see Luther’s words quoted on p. 325). Only by direct, divine, miraculous interference could Jonah be kept alive. At the end of this period the fish, at the divine command, vomited out Jonah. Dry land — Where, is not stated. The author probably intended it to be understood that the fish carried Jonah back to the place from which he had embarked. The traditional site of the ejection of the prophet is near Sidon.

V. 16. Feared the Lord-Perhaps as Jonah’s casting over-board was a type of Christ’s death, so the effect it had upon the mariners might be a type of the conversion of the Heathen from idols unto God. Made vows-Probably they vowed, they would ever worship him whom Jonah preached, the Creator of heaven and earth.

Verse 16. Offered a sacrifice] The first perhaps ever offered on board a vessel since the ark floated on the waters of the great deluge; and it is most probable that these heathens, witnessing what was done, became sincere converts to the true God.

Verse 16. Then the men feared the Lord exceedingly — They were convinced of the power and greatness of that God whom Jonah worshipped: which appeared both in raising this storm, and in so suddenly laying it. And offered sacrifice unto the Lord — Or JEHOVAH; and made vows — As it is not probable that they offered a sacrifice on shipboard, this seems to be spoken of what they did when they came safe to the port for which they were bound; namely that they made a public acknowledgment, by sacrifice and other religious acts, of the mercy they had received of God, and of his wonderful power, the effects of which they had witnessed.

15, 16. The prayer ended, they cast Jonah out, and immediately the sea grew calm. The men feared Jehovah exceedingly — The sudden cessation of the tempest was unfailing evidence that the God of Jonah was the God (Mark 4:41). In his presence they were utterly helpless, and they were still more afraid (verse 10). Offered a sacrifice — Immediately. Partly to express their gratitude and partly to receive the good will and favor of Jehovah. Made vows — The things which they might consider necessary for suitable sacrifices to this powerful God may have been scanty on the ship, therefore, they promise that on the safe completion of the voyage they will bring additional and richer gifts. Nothing more is heard of the sailors.

JONAH’S WONDERFUL DELIVERANCE, Jonah 1:17-2:10 (in Hebrew, Jonah 2:1-11).

The deliverance of Jonah is recorded in Jonah 1:17, and 2:10. Jehovah prepared a great fish, which swallowed Jonah. After he had been in the fish’s belly for three days and three nights he was, at the divine command, cast upon the dry land. Jonah 2:1-9, contains a poem, a prayer which Jonah is said to have offered from the belly of the fish. If so, one would expect it to be a petition; in reality it is a hymn of praise and thanksgiving for the deliverance already wrought. This peculiarity has been explained either by assuming that it was spoken by Jonah after he was vomited out by the fish, and that its proper place is after Jonah 2:10; or that it is a song of thanksgiving uttered in the fish’s belly when the prophet discovered that he was preserved alive. This preservation he regarded as a pledge of final deliverance, and for it he praised God in anticipation (see Introduction, p. 337).

Prepared — The verb does not mean “created,” as if Jehovah had created the fish for this special purpose, but “ordain” or “appoint.” Jehovah appointed some great fish, already in existence, to swallow Jonah. “By God’s immediate direction it was so arranged that the very moment when Jonah was thrown into the waves the ‘great fish’ was on the spot to receive him.” Great fish — This is the literal translation. Nothing is said of the species of the fish; but for a long time the popular idea has been that it was a whale. Against this identification it has been urged that the whale is not found in the Mediterranean, and that he has such a small gullet that he could not swallow a man. However, of the existence of whales in the Mediterranean there can be no doubt, and, while the gullet of the common whale is not large enough to let a man pass through whole, there are whales that would not have this difficulty; and of these the great spermaceti whale is said to wander sometimes into the Mediterranean. Most commentators, however, who interpret the narrative literally, identify the “great fish” with the shark. The latter is not uncommon in the Mediterranean. G.E. Post says that he saw one at Beirut twenty feet long; and this fish would have no difficulty in swallowing a man. To illustrate the capacity of the shark it has become customary to call attention to the following incident: “In 1758 in stormy weather a sailor fell overboard from a frigate in the Mediterranean. A shark was close by, which, as he was swimming and crying for help, took him in his wide throat, so that he forthwith disappeared. Other sailors had leaped into the sloop to help their comrade, while yet swimming; the captain had a gun which stood on the deck discharged at the fish, which struck it so that it cast out the sailor which it had in its throat, who was then taken up, alive and little injured, by the sloop which had now come up.” From this and similar incidents it would seem that there are fish that might swallow a man whole; though it would be remarkable for him to remain alive and uninjured. Three days and three nights — Whether this is interpreted as meaning three full days and full nights, or simply “a space of time reaching backward and forward beyond twenty four hours” (Matthew 12:40), is of little consequence; according to all natural laws it would be impossible for any man to remain alive for any considerable length of time in the belly of a fish (see Luther’s words quoted on p. 325). Only by direct, divine, miraculous interference could Jonah be kept alive. At the end of this period the fish, at the divine command, vomited out Jonah. Dry land — Where, is not stated. The author probably intended it to be understood that the fish carried Jonah back to the place from which he had embarked. The traditional site of the ejection of the prophet is near Sidon.

V. 17. A great fish-The Hebrew word is, numbered, has appointed him for Jonah’s receiver and deliverer. God has the command of all his creatures, and can make any of them serve his designs of mercy to his people.

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

Verse 17. Now the Lord prepared a great fish, &c. — We have but an imperfect acquaintance with the natural history of fishes. However, it is a well-attested fact, that there are fishes, sharks, for instance, that grow to a size capable of swallowing and containing a man. The Scripture calls this a great fish in the general, and therefore there is no need to confine it to a whale; in which view, much of the wit thrown out by persons disposed to be merry on the Scripture is quite foreign to the purpose. See more in the note on Matthew 12:40, in Calmet’s dissertation on the subject, and in Scheuchzer. And Jonah was in the belly of the fish three days and three nights — “The Hebrew language,” says Lowth, “has no one word to express what we call a natural day; so that what the Greeks express by Nucqhmeron, they denote by a day and a night. Therefore the space of time consisting of one whole revolution of twenty-four hours, and a part of two others, is fitly expressed in that language by three days and three nights. Such a space of time our Lord lay in the grave;” (that is, one whole nucqhmeron, or natural day, and part of two others;) “and we may from thence conclude that Jonah, who was an eminent figure of him in this particular, was no longer in the fish’s belly.” This miracle of preserving Jonah was evidently very important. It served to spread the knowledge of the true God, the whole transaction having this tendency: see verse 16. And it also taught Jonah, and in him the whole prophetical order, God’s power and determination to enforce his commands.

Ver. 17. The Lord had prepared a great fish to swallow up Jonah. This is the literal reading of the Hebrew, lwdg gd dag gadol. But the LXX read khntei megalw, “a great whale.” St. Matthew wrote his gospel in the Syro-Chaldaic language, or vulgar tongue, and his translator has followed the LXX, which must be incorrect, for the gullet of the whale is too small to swallow a man; and whales cannot bear the warmer seas of the Mediterranean. We do not know what this great fish was; it was what God had especially prepared to save the life of a misguided prophet, and to make him a figure of Christ, who on the third day was raised up from the tomb, and as Isaac on the third day was raised from the altar.