Jonah 1

THE only other reference we have to Jonah in the Old Testament is in 2 Kings xiv. 25, where it is said that he foretold the restoration of Israel by Jeroboam II, and that he was the son of a prophet, Amittai of Gath-hepher (see i. 1). The date of it has been variously fixed as in the ninth or as late as the third century B.C. Apart from linguistic considerations, the principal argument for the later date is the statement that “Nineveh was an exceeding great city” (iii. 3).

Whether the Book is entirely historical or in part at least an allegory, is a point on which good men have differed. But whether it be history or allegory, there is general agreement as to the lessons it is meant to convey—the lesson of the Divine mercy, and a rebuke to Jewish exclusiveness and all human efforts to limit the Divine forgiveness and favour. Our Saviour used the story as a symbol of His own death and resurrection (Matt. xii. 39, 40), and in holding up the heathen of Nineveh as an example of repentance confirmed its rebuke of Jewish narrowness (Matt. xii. 41; Luke xi. 32). The Book is, indeed, a great plea for “foreign missions.”

Jonah is not willing to obey the call of God that he should go and preach to the people of Nineveh, and takes a ship going from Joppa (now Jaffa) to Tarshish or Tartessus, in Spain or Italy (i. 1-3). But he cannot thus escape from God’s presence (cp. Psa. cxxxix. 7-10). A storm comes on, and the sailors in their terror, after casting lots, throw Jonah into the sea (i. 4-15). There he is swallowed by a “great fish” (i. 17), and it may here be pointed out that neither in the Hebrew nor in the Greek of our Lord’s reference does the word necessarily mean “whale.” His prayer for deliverance was heard, and he was cast out upon the dry land (ii.).

God does not cast off His disobedient servant, but gives him another chance (iii. 2) and sends him again to Nineveh. This time the prophet obeys, and proclaims that the city shall be overthrown within forty days (iii. 3, 4). The result was the repentance of the king and the whole people (iii. 5-9). The anger of God was averted and He spared the city (iii. 10).

But Jonah is still a reluctant messenger. Formerly he had refused to convey the message of doom; now he is displeased at the Divine mercy (iv. 1-3). God reasons with him and teaches him, by the symbol of the gourd, that the Divine mercy is greater than all human pity (iv. 4-11). So once more, the lesson comes through Jonah to us all that God’s ways are not as our ways nor His thoughts as our thoughts.

1 the son of Amittai. This note of parentage identifies Jonah with the prophet mentioned 2 Kings xiv. 25: see Introduction.

2. Nineveh.** Nineveh, the ancient capital of the Assyrian empire, lay on the eastern bank of the Tigris, opposite to the site of the modern town of Mosul. As the capital of a large empire, and a great entrepôt of commerce between the East and the West, it became extremely wealthy and luxurious. It was besieged and taken by Cyaxares and Nabopolassar about 606 B.C.; after which it never regained its imperial power.

3. But Jonah rose up to flee.** There is nothing strange in Jonah’s reluctance to undertake a mission to a distant heathen city, which appeared likely to expose him to great peril both from the king and from the people. Moses (Exod. iv.), and even the bold Elijah (1 Kings xix.), had shrunk from similar dangers; and there are few of God’s servants who have not quailed before smaller difficulties. He alleges, however, an additional reason in iv. 2, on which see note.

Tarshish. In the far west: see note on 1 Kings x. 22. The word of God commissioned the prophet to the east: he would flee to the far west.

from the presence of the Lord. i.e., from his place as a prophet of God; one who stood near Him as a king’s servant does.

Joppa. Joppa (now Jaffa) lies on the east coast of the Mediterranean, about 30 miles distant from Jerusalem, of which, though an insecure harbour, it was for a long time the only seaport: see 2 Chron. ii. 16; Ezra iii. 7. The railway now runs from Jaffa to Jerusalem.

4 a great wind. This sea is subject to sudden and violent storms: cp. the “Euraquilo” of St. Paul’s voyage, Acts xxvii. 14 (R.V.).

5 every man unto his god. This was probably a Phoenician vessel, manned by sailors of various nations, who worshipped different idols.

the wares. “The tackle,” but may include the cargo.

5 into the sides. Rather, “into the innermost parts” (R.V.).

7 the lot fell upon Jonah. See notes on Josh. vii. 14, and Prov. xvi. 33.

8. Tell us, we pray thee, etc. The sailors were unwilling to condemn Jonah without a personal confession.

10 exceedingly afraid. They were alarmed by this proof of the omniscience of God, and of the ease with which He could discover and reach any who were seeking to shun Him.

Why hast thou done this? More precisely, “What is this that thou hast done?”

11 wrought, and was tempestuous. Or, “grew more and more tempestuous” (R.V.): so ver. 13.

13 rowed hard. The Heb. here is very expressive: they “dug” the sea.

14 they cried unto the Lord. Worshipping Jahveh, Jonah’s God, and not their own.

lay not upon us innocent blood, etc. That is, Do not punish us as murderers of an innocent man; for we are only following the indications of Thy will.

16. Then the men feared the Lord exceedingly. Under the overpowering conviction of Jehovah’s justice and power, which were shown both in raising and in so suddenly quelling the storm. These foreign sailors appear in favourable contrast to the erring prophet, in respect to both humanity and reverence. This is in itself an indication of the purpose of the Book—to show, as St. Peter afterwards had to learn, that “in every nation he that feareth God and worketh righteousness is accepted of Him.”

a sacrifice. Of some animal on board.

This 16th verse is the last of the 1st chapter in the Hebrew, the 17th verse being the 1st of chap. ii.

17 the Lord had prepared a great fish. That there are fishes in the Mediterranean capable of swallowing a man whole has been fully proved by credible testimony. But the event is clearly related as a miraculous Divine interposition: and though God is not said to have “created,” but to have “appointed” a fish, it is not necessary to inquire further of what kind it was. It was doubtless fit for the purpose. It may, however, be remarked that there is nothing, either in the Hebrew of this passage, or in the Greek of St. Matthew (xii. 40), to show that it was “a whale,” as some have supposed.