Jonah 1:3

Preface To The Prophet Jonah (1532) There are some who would hold, as Jerome shows, that this prophet was the son of the widow at Zarephath, near Sidon, who fed the prophet Elijah in the famine ( 1 Kings 17:9 and Luke 4:26 ). They give as a reason that he here calls himself “the son of Amittai,” i.e., “a son of the True One,” because his mother said to Elijah, when he had raised him from the dead, “Now I know that the word of thy mouth is true.” Let anyone believe this who will; I do not believe it. His father’s name was Amittai, Latin, Verax. German, Wahrhaftig, from Gath-Hepher, a town in the tribe of Zebulon ( Joshua 19:13 ); for it is written in 2 Kings 14:25, “Jeroboam restored again the boundary of Israel from Hamath unto the Sea of Arabah, according to the word of the Lord, the God of Israel, which He spoke by His servant Jonah, the son of Amittai, the prophet of Gath-Hepher.” Moreover the widow of Zarephath was a Gentile, as Christ says in: Luke 4:26, but Jonah here admits that he is a Hebrew. So we gather that this Jonah lived at the time of King: Jeroboam, who was the grandfather of King Jehu, in whose time King Uzziah reigned in Judah. At this time, too, the prophets Hosea, Amos and Joel were in the same kingdom, in other places and towns. From this we can readily gather what a splendid and precious man this Jonah was in the kingdom of Israel. God did great things through him, for it was through his preaching that King Jeroboam was so fortunate and won back all that Hazael, King of Syria, had taken from the kingdom of Israel. But greater than all that he did in his own nation were his attacks upon the great and mighty kingdom of Assyria, and his fruitful preaching among the Gentiles, which accomplished results that could not have been accomplished among his own people with many sermons. It was as though God willed to demonstrate by him the word of Isaiah, “He that hath not heard, shall hear it,” as an illustration of the fact that they who have the Word richly despise it mightily, and they who cannot have it accept it gladly. Christ Himself says, in Matthew 21:43, “The kingdom of God shall be taken from you and given to the Gentiles, who bear its fruits.”

Introduction to the Book of the Prophet Jonah Jonah, the son of Amittai, the fifth of the minor prophets, was a Galilean, a native of Gath-hepher, which is believed to be the same as Jotapata, celebrated for the siege which Josephus the historian there maintained against the Roman army, a little before the destruction of Jerusalem. Gath-hepher was situated in the land of Zebulon, where was the canton of Ophir or Hepher. St. Jerome places it two miles from Sepphoris, in the way towards Tiberias. Some rabbins are of opinion that Jonah was the widow of Sarepta's son, restored to life by Elijah. What we know with certainty of Jonah is, that God having commanded him to go to Nineveh, and there proclaim that the cry of the inhabitants' sins was come up to heaven, and they were threatened with approaching ruin; instead of obeying these orders, he resolved to flee away, and go to Tarsus in Cilicia. For this purpose he embarked at Joppa; but the Lord having sent a violent tempest while he was upon the sea, the mariners, with great fear, cried each of them to his god. In the meantime Jonah slept in the hold; whereupon the pilot wakened him; and they who were in the ship cast lots to know how this tempest was occasioned. The lot falling upon Jonah, they asked him who he was, and what he had done to bring upon them such a storm? He told them he was a Hebrew; that he worshipped the God of heaven; was one of his prophets; and fled from his presence to avoid going to Nineveh, whither he was sent. They asked him what was to be done to secure them from shipwreck? He replied: Throw me into the sea, and the tempest will cease. God prepared a great fish to swallow up Jonah. This fish, according to some, was a whale; or, as others say, the lamia, canis carcharias, or the sea-dog. The prophet continued in the fish three days and three nights. He cried unto the Lord, and the Lord heard him, and commanded the fish to cast him upon the shore, as it is believed, at the foot of a mountain which projects a great way into the sea, between Berytus and Tripoli. Others think it was upon the coast of Cilicia, two leagues north from Alexandretta. After this the word of the Lord came a second time to Jonah, and directed him to go to Nineveh. When he came into the city, which was three days journey in extent, about twenty-five leagues in circumference, Jonah walked up and down a whole day, crying out, "In forty days Nineveh shall be destroyed." The Ninevites believed his word; they appointed a public fast to be observed; and, from the meanest of the people to the greatest, covered themselves with sackcloth. The king of Nineveh, supposed to have been Sardanapalus, known in profane authors by the name of Anacyndaraxa or Anabaxarus, descended from his throne, and covered himself with sackcloth, and sat down upon ashes. God suffered himself to be moved with their repentance, and did not execute the sentence which he had pronounced against them. Jonah was afflicted at this; and complained to God, saying, that he had always questioned whether, as being a God of clemency and mercy, he would not be flexible to their prayers. After this, in all probability, Jonah returned from Nineveh into Judea. The Greeks have for a long time expressed their veneration for Jonah. There was a church dedicated to this prophet in the sixth age. We do not know when it was that Jonah foretold how Jeroboam II., king of Israel, should restore the kingdom of Samaria to its former extent, from the entrance of Hamath to the Dead Sea. Whether this was before or after his going to Nineveh, we cannot tell. Our Savior makes frequent mention of Jonah in the Gospels. He says that the Ninevites shall one day rise in judgment against the Jews, and condemn them, because they repented at the preaching of Jonah, and the Jews would not hearken to Him who was greater than Jonah. And when the Pharisees required a sign of him to prove his mission, he said he would give them no other than that of the prophet Jonah, that is to say, of his resurrection, which would complete all his miracles, and render the Jews inexcusable in their hardness of heart. For a discussion of the question concerning the three days and three nights which Jonah lay in the belly of the fish, see Mat 12:40 (note), and the notes there. And for Oriental and Jewish legends and fabulous relations relative to the history of this prophet, see Calmet in his preface to this book. That there are difficulties in this book every man must allow; and that learned men have differed greatly in their mode of interpreting the book, and explaining these difficulties, is well known. Some have considered it an allegory; referring entirely to Manasseh, and what was done before, during, and after the war with Esar-haddon, king of Assyria. Manasseh being taken prisoner by the Assyrians, and thrust into a dungeon; where, having lain three days and three nights, on his earnest prayer to God in the dungeon, he was delivered, etc. Others have thought, that instead of a fish, a ship is meant, which had the image of a whale on the stern, and might be called Κητος, or the whale. Others have thought that the whole of the account of Jonah's being swallowed by a great fish, his praying in its belly, and being cast on dry land, was a dream which he had while fast asleep in the ship. See Jon 1:5 . And others state that the whole book is a parable, intending to point out God's justice and mercy, and how prevalent repentance is to turn aside the threatened stroke of Divine wrath. There is a fable, most probably of Phoenician origin, which, bearing some similitude to the history of Jonah, may have been taken from this book. Laomedon, king of Troy, having displeased Neptune, to appease him, was required to expose his daughter Hesione to be devoured by a sea-monster. She was chained to a rock, and was awaiting her fate at the next flux of the tide. In the interim Hercules slew the sea-monster, and delivered the princess. To this Lycophron, in his Cassandra, verse 33, etc., is supposed to allude: - Τριεσπερου λεοντος, ὁν ποτε γναθοις Τριτωνος ημαλαψε καρχαρος κυων. "Of the lion the offspring of three nights, which the fierce dog of Triton swallowed down greedily." The scholiasts explain this in the following manner: While the princess was standing chained to the rock, expecting the greedy dog (καρχαρος κυων, the shark) to come and devour her, Hercules stood by ready armed; and when the monster came forward with open mouth, he jumped directly down his throat, and spent three days in cutting and hacking his entrails; and afterwards came out of the monster, with the loss of all the hair on his head. Cyril, in his comment, says this was occasioned by the incredible heat of the monster's stomach. This fable might have been easily taken from the true history; though some have been ready enough to intimate that the history of the prophet was taken from the fable. The appeal made to the main facts of this history by our Lord, proves that we are to admit of no allegorical exposition of these facts. 1. There was such a person as Jonah. 2. He was swallowed by a sea-monster, in whose belly he was miraculously preserved three days and three nights. 3. This same prophet preached to the Ninevites; and they repented, and turned from their sins, under his ministry. This testimony puts an end to all mythological, allegorical, and hypothetical interpretations of those great facts. And in its literal sense alone, I undertake the interpretation of this book. Jonah, sent to Nineveh, flees to Tarshish, Jon 1:1-3 . He is overtaken by a great tempest, Jon 1:4-14 ; thrown into the sea, Jon 1:15 , Jon 1:16 ; and swallowed by a fish, in the belly of which he is miraculously preserved alive three days and three nights, Jon 1:17 . 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, Jos 19:13 ; and he prophesied in the reigns of Jeroboam the Second, and Joash, kings of Israel. Jeroboam came to the throne eight hundred and twenty-three years before the Christian era, and reigned in Samaria forty-one years, 2Kgs 14:23-25 . As a prophet, it is likely that he had but this one mission. Verse 2 Go to Nineveh - This was the capital of the Assyrian empire, and one of the most ancient cities of the world, Gen 10:10 ; and one of the largest, as it was three days' journey in circumference. Ancient writers represent it as oblong; being in length one hundred and fifty stadia, and ninety in breadth, the compass being four hundred and eighty stadia. Now as the stadium is allowed to have been equal to our furlong, eight of which make a mile, this amounts to fifty-four English miles: see on Jon 3:3 (note). But we must not suppose that all this space was covered with compact streets and buildings; it took in a considerable space of country, probably all the cultivated ground necessary to support all the inhabitants of that district. Calmet computes the measurement of the circumference to be equal to twenty-five French leagues. It is reported to have had walls one hundred feet high, and so broad that three chariots might run abreast upon them. It was situated on the Tigris, or a little to the west, or on the west side of that river. It was well peopled, and had at this time one hundred and twenty thousand persons in it reputed to be in a state of infancy, which on a moderate computation would make the whole number six hundred thousand persons. But some, supposing that persons not being able to distinguish their right hand from their left must mean children under two years of age, and reckoning one such child for every twenty persons from that age upwards, make the population amount to two millions five hundred thousand. Nor can this be considered an exaggerated estimate, when we know that London, not one-tenth of the size of ancient Nineveh, contains a population of upwards of one million. But calculations of this kind, relative to matters of such remote antiquity, are generally precarious, and not very useful: and ancient authors, though the only guides, are not always safe conductors. Mosul is generally supposed to be the same as the ancient Nineveh. It is in the province of Dearbekir, on the west bank of the Tigris. 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. Verse 3 To flee unto Tarshish - Some say Tartessus, in Spain, near the straits of Gibraltar, others, Tarsus, in Cilicia; and others, Taprobana, or the island of Ceylon, formerly called Taprobah; and Tabrobavagh in Sanscrit, to the present day. And went down to Joppa - This place is celebrated as that where Andromeda, daughter of Cepheus, was chained to a rock, and exposed to be devoured by a sea-monster, from which she was delivered by the valor of Perseus. It is the nearest port to Jerusalem on that side of the Mediterranean. And he found a ship - The Phoenicians carried on a considerable trade with Tartessus, Eze 27:12 ; and it was probably in one of their ships that Jonah embarked. 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. 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. 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. 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 7 Come, and let us cast lots - This was a very ancient mode of endeavoring 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. 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. 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 honorable call he had refused to obey. See Jon 1:10 . Verse 11 What shall we do unto thee - In these poor men there was an uncommon degree of humanity and tender feeling. 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. 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. 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: - Πολλα δε μερμηριζον ενι φρεσι πευκαλιμησι, Η μεν αποφθισωσι, και ιχθυσι κυρμα βαλωσιν Αινολεχη Μμηδειαν, αποτρεψωσι δ' Εριννυν. 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. 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 17 Now the Lord had prepared a great fish - דג גדול dag gadol. This could not have been a whale, for the throat of that animal can scarcely admit a man's leg; but it might have been a shark, which abounds in the Mediterranean, and whose mouth and stomach are exceedingly capacious. In several cases they have been known to swallow a man when thrown overboard. See the note on Mat 12:40 (note), where the whole subject of this verse is considered at large. That days and nights do not, among the Hebrews, signify complete days and nights of twenty-four hours, see Est 4:16 , compared with Est 5:1 ; Jdg 14:17 , Jdg 14:18 . Our Lord lay in the grave one natural day, and part of two others; and it is most likely that this was the precise time that Jonah was in the fish's belly. Introduction

Pulled up - On condition that they seek the Lord. This was on God's part with admirable constancy performed through six hundred years, perhaps the longest time of freedom from captivity they ever knew.

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 2 Kings xiv. 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. In this chapter we have, I. A command given to Jonah to preach at Nineveh, ver. 1, 2 . II. Jonah's disobedience to that command, ver. 3 . III. The pursuit and arrest of him for that disobedience by a storm, in which he was asleep, ver. 4-6 . IV. The discovery of him, and his disobedience, to be the cause of the storm, ver. 7-10 . V. The casting of him into the sea, for the stilling of the storm, ver. 11-16 . VI. The miraculous preservation of his life there in the belly of a fish ( ver. 17 ), which was his reservation for further services. A Commission against Nineveh; The Prophet's Disobedience. ( b. c. 840.) 1 Now the word of the Lord came unto Jonah the son of Amittai, saying, 2 Arise, go to Nineveh, that great city, and cry against it; for their wickedness is come up before me. 3 But Jonah rose up to flee unto Tarshish from the presence of the Lord , and went down to Joppa; and he found a ship going to Tarshish: so he paid the fare thereof, and went down into it, to go with them unto Tarshish from the presence of the Lord . Observe, 1. The honour God put upon Jonah, in giving him a commission to go and prophesy against Nineveh. Jonah signifies a dove, a proper name for all God's prophets, all his people, who ought to be harmless as doves, and to mourn as doves for the sins and calamities of the land. His father's name was Amittai—My truth; for God's prophets should be sons of truth. To him the word of the Lord came—to him it was (so the word signifies), for God's word is a real thing; men's words are but wind, but God's words are substance. He has been before acquainted with the word of the Lord, and knew his voice from that of a stranger; the orders now given him were, Arise, go to Nineveh, that great city, v. 2 . Nineveh was at this time the metropolis of the Assyrian monarchy, an eminent city ( Gen. x. 11 ), a great city, that great city, forty-eight miles in compass (some make it much more), great in the number of the inhabitants, as appears by the multitude of infants in it ( ch. iv. 11 ), great in wealth (there was no end of its store, Nah. ii. 9 ), great in power and dominion; it was the city that for some time ruled over the kings of the earth. But great cities, as well as great men, are under God's government and judgment. Nineveh was a great city, and yet a heathen city, without the knowledge and worship of the true God. How many great cities and great nations are there that sit in darkness and in the valley of the shadow of death! This great city was a wicked city: Their wickedness has come up before me (their malice, so some read it); their wickedness was presumptuous, and they sinned with a high hand. It is sad to think what a great deal of sin is committed in great cities, where there are many sinners, who are not only all sinners, but making one another sin. Their wickedness has come up, that is, it has come to a high degree, to the highest pitch; the measure of it is full to the brim; their wickedness has come up, as that of Sodom, Gen. xviii. 20, 21 . It has come up before me—to my face (so the word is); it is a bold and open affront to God; it is sinning against him, in his sight; therefore Jonah must cry against it; he must witness against their great wickedness, and must warn them of the destruction that was coming upon them for it. God is coming forth against it, and he sends Jonah before, to proclaim war, and to sound an alarm. Cry aloud, spare not. He must not whisper his message in a corner, but publish it in the streets of Nineveh; he that hath ears let him hear what God has to say by his prophet against that wicked city. When the cry of sin comes up to God the cry of vengeance comes out against the sinner. He must go to Nineveh, and cry there upon the spot against the wickedness of it. Other prophets were ordered to send messages to the neighbouring nations, and the prophecy of Nahum is particularly the burden of Nineveh; but Jonah must go and carry the message himself: " Arise quickly; apply thyself to the business with speed and courage, and the resolution that becomes a prophet; arise, and go to Nineveh. " Those that go on God's errands must rise and go, must stir themselves to the work cut out for them. The prophets were sent first to the lost sheep of the house of Israel, yet not to them only; they had the children's bread, but Nineveh eats of the crumbs. 2. The dishonour Jonah did to God in refusing to obey his orders, and to go on the errand on which he was sent ( v. 3 ): But Jonah, instead of rising to go to Nineveh, rose up to flee to Tarshish, to the sea, not bound for any port, but desirous to get away from the presence of the Lord; and, if he might but do that, he cared not whither he went, not as if he thought he could go any where from under the eye of God's inspection, but from his special presence, from the spirit of prophecy, which, when it put him upon this work, he thought himself haunted with, and coveted to get out of the hearing of. Some think Jonah went upon the opinion of some of the Jews that the spirit of prophecy was confined to the land of Israel (which in Ezekiel and Daniel was effectually proved to be a mistake), and therefore he hoped he should get clear of it if he could but get out of the borders of that land. (1.) Jonah would not go to Nineveh to cry against it either because it was a long and dangerous journey thither, and in a road he knew not, or because he was afraid it would be as much as his life was worth to deliver such an ungrateful message to that great and potent city. He consulted with flesh and blood, and declined the embassy because he could not go with safety, or because he was jealous for the prerogatives of his country, and not willing that any other nation should share in the honour of divine revelation; he feared it would be the beginning of the removal of the kingdom of God from the Jews to another nation, that would bring forth more of the fruits of it. He owns himself ( ch. iv. 2 ) that the reason of his aversion to this journey was because he foresaw that the Ninevites would repent, and God would forgive them and take them into favour, which would be a slur upon the people of Israel, who had been so long a peculiar people to God. (2.) He therefore went to Tarshish, to Tarsus in Cilicia (so some), probably because he had friends and relations there, with whom he hoped for some time to sojourn. He went to Joppa, a famous seaport in the land of Israel, in quest of a ship bound for Tarshish, and there he found one. Providence seemed to favour his design, and give him an opportunity to escape. We may be out of the way of duty and yet may meet with a favourable gale. The ready way is not always the right way. He found the ship just ready to weigh anchor perhaps, and to set sail for Tarshish, and so he lost no time. Or, perhaps, he went to Tarshish because he found the ship going thither; otherwise all places were alike to him. He did not think himself out of his way, the way he would go, provided he was not in his way, the way he should go. So he paid the fare thereof; for he did not regard the charge, so he could but gain his point, and get to a distance from the presence of the Lord. He went with them, with the mariners, with the passengers, with the merchants, whoever they were that were going to Tarshish. Jonah, forgetting his dignity as well as his duty, herded with them, and went down into the ship to go with them to Tarshish. See what the best of men are when God leaves them to themselves, and what need we have, when the word of the Lord comes to us, to have the Spirit of the Lord come along with the word, to bring every thought within us into obedience to it. The prophet Isaiah owns that therefore he was not rebellious, neither turned away back, because God not only spoke to him, but opened his ear, Isa. l. 5 . Let us learn hence to cease from man, and not to be too confident either of ourselves or others in a time of trial; but let him that thinks he stands take heed lest he fall.