Commentary on the Old Testament Volume 2-4, Biblical commentary 7 · minor prophets · Jonah
THE PROPHESIE OF IONAH:
TOuching the time when Jonah prophesied, it is agreed by all that it was in the dayes of Jeroboam the second, because of his prophesying then mention is made 2 King. 14. and therefore he is well placed next unto Obadiah, as being contemporanean with him, whereas he is most commonly held to be the son of the widow of Sarepta, whom being dead Elisha raised to life again: this hath been confuted upon 2 King. 14. 25. He was a known Prophet, as we may gather both from 2 King. 14. and from that which is here said, and not now first called to this office. For it is begun with a conjunction copulative, Hebr. and the word of the Lord came, or was to Jonah, implying something prophesied by him before, whereby he was well enough known, and it seemeth that there was a greater book of his prophesies, of which this was but a part, and no more is now extant, because God in his providence saw that the Church should need nomore: and although he prophesied nothing he prophesieth nothing touching Christ, yet he himself was an eminent type of him both in his name Jonah, signifying a Dove, seeing the spirit came down in the likenesse of a Dove and rested upon him, and in his being in the Whales belly three dayes and three nights, as Christ in the heart of the earth, Mat. 12. 40.
The place to which Jonah was sent, was Nineveh that great City, which was the chief city of the Assyrian Kingdom built first by Ashur, Gen. 10. 11. having the name Nineveh from the beauty thereof, and the pleasantnesse of the situation, and not from Ninus, as is commonly held, saith Gualter; Calvin leaveth it undetermined, whether it had the name from Ninus or no, because he repaired it. Lyra and some others say, that the same man was Ashur and Ninus called by two names. It was 400 furlongs about, and had 1500 towers, being doubtlesse most rich and wealthy, as being the lady city of the world, and of so long a continuance, viz 1300 years, in all which time the Kings that made it their seat, could not but inrich it wonderfully.
To this City Jonah is sent, and therefore about a task full of difficulty and discouragement, in that he a man alone, and a stranger, must goe to the chief city of the world of so long a standing, to threaten destruction to it within 40 days. For to what scofts and dangers might he think that he should by this means be exposed? yet God would have him undertake it.
1. To shew, that as great as Nineveh was, yet it was not too great for God Note. to pull down, neither is any City or Kingdom of the world.
2. That the Israelites, amongst whom he and others prophesied before, might be the more confounded when they should hear of the repentance of Nineveh an heathen City at once prophesying, when as they having had so much prophesying so long a time, were not by all this moved to repentance, but went on still in their sins.
3. Because Ashur was then most flourishing and ruled farre and wide, and yet full of wickednesse, if nothing had been threatned against that state, when Israel was so greatly threatned, the faithfull might have been much discouraged, as thinking Gods people in worse case then any others.
Jonah not willing to goe about this difficult task, fled by Sea, to goe to V. 3.Tarsis a City in Cilicia, where Paul was afterwards born, and went down to Joppae a Port town of his own country and there took shipping. Some by Tarsis understands the Islands in the Sea in generall, which had this name from Tarsus the son of Javan, who went and inhabited the Islands of the Sea. But Gen. 10. 4.surely Jonah bent his course to one certain place thus called, and paid his sare accordingly, although some who stand for his going to Sea in generall say, that he being full of fear, and unresolved to what place to goe, might goe with the mariners to any place that they went to as it should happen, all his desire being to be gone, not caring whither, Whereas it is said, that he fled from the presence of the Lord, it may seem strange, that so wise a man as he, who knew well that God is present every where, should by fleeing to Tarsis think that he should be out of his sight or danger. But surely he did not thus out of any such opinion, but rather because he thought that if he were out of the land, where commonly God used to single out some to go upon his messages, he would let him goe and take another man.
But the Lord sent a mighty wind; which sheweth that he is the Former of the V. 4.winds, as he is called Amos 4. 13.
The men in the ship then cast lots to find out who amongst them was the V. 7.cause why the Lord was thus angry to tosse them so fiercely up and down in the sea: and to shake their ship with so great violence. A marvailous matter that they being heathens and untaught, should shew so much piety, first to pray, and to stir up others to pray, according to that precept, Call upon me in the Psal. 50. 14.time of trouble. Verily this plainly sheweth, that it is by the light of nature Note. known, that there is a God, and that he ruleth over sea and land, and over the most boisterous winds, and he only can save such as are in perill of death.
Secondly, to know and acknowledge, that in time of an extraordinary judgment upon any man or a company of men together, chance or fortune do not work, but God who is offended, and for some great offence committed against him, sendeth such a judgment, as Amos 3. 7.
Thirdly, that God knoweth the secrets of all men, and can and will when need requires discover any offender, that he may come to condign punishment therefore.
Fourthly, that lots are the means when otherwise an offender cannot be found out to bring him and his offence to light, as it is said, that Joshua did Achan by that which he did, approving the thing done in this place. Wherefore Christians that are strangers to prayer, beleeve not that there is a God, attribute judgments coming upon men to Fortune, not acknowledging their sins to be the cause, think to hide any wickednesse that they commit, from God, or that God moderateth not in lots, and therefore in no case will use them, are worse then the very heathen, who shall rise up in judgment against them and condemn them.
But touching lots, to say somewhat more, they are by some distinguisht into three sorts, 1. Divisory, as the land of Canaan was divided by Lots. 2. Divinatory, to find out either one chosen of God to some high and eminent office, as lots were cast to find out who should be King when God appointed 1 Sam. 11. Act. 1.Saul; and again, what man should succeed in the Apostleship in the room of Judas, when Matthias was appointed: Or to find out one for whose wickednesse God did by signs shew himself offended, and many by his judgments were indangered, as Joshua found out Achan; and this kind of lot was used in common both by Gods people and heathens, God working hereby amongst them, as well as amongst these, and demonstrating the man, that he might come to condign punishment, as his providence is over all every where to bring to light to punish notorious offenders, as appeareth abundantly in prophane histories as well as in sacred. And the common using of lots in such cases amongst Gods people is intimated, Prov. 16. where it is said, the lot is cast into the lap, but the whole disposition thereof is of the Lord and amongst heathens, Esay 11. 4. 13. thou didst cast lots upon the nations of the earth, whereby is shewed that the King of Babylon used to doe so, see also Ezek. 21. 3. Lots consultory to find out what is to be done in some difficult and doubtfull case, but of this sort no instance is given, and in such cases the people of God rather consulted with him by the Ephod, and heathens with the Oracle of Apollo or Wizards, and so did Saul with the Witch at Endor. And hitherto of Lots; now to look back a little to the cause of their casting Lots, it may be demanded whereby they conjectured, that some man in the ship had committed some foul sin, for which they came into that danger? The Rabbins are bold to say, that they saw other ships at the same time sailing out of this danger; but how do they know this? for it is said, the Lord sent a mighty wind upon the sea, and not upon that part only, where this ship was. It is therefore rather to be conceived, that it was an unusuall tempest, and such as the Mariners having been long used to travell by Sea, had never felt before: happily also they were moved by a secret divine instinct to cast Lots, that Jonah might be found out, who thought now that he was gone out of Israel, that the Lord would no more look after him or question him.
I fear the Lord God of heaven, v. 1…. then they were exceedingly afraid: because that by Jonah his speech they conceived, that the God of the Hebrews whom V. 9.they served not, had sent this tempest, and therefore they feared lest he would now destroy them. For they had doubtlesse heard of his almighty power shewed against the Eyptians and Canaanites, and therefore great reason why they should fear before him. And it is further added as a reason of their fear, that Jonah had told them that he fled from the presence of the Lord, and they unwittingly had taken him into their ship, so that for this they thought themselves now to be in so great danger, forsomuch as it must be acknowledged to be a great offence against an earthly master, to receive and convey away a fugitive servant of his sent about another businesse by him.
Then they cryed to the Lord, saying, Lay not this mans life to our charge we beseech thee: Having laboured what they could to bring the ship to the shoar, but not V. 14.being able to doe it, wherein they shewed their humanity, and unwillingnesse to drown Jonah, although a stranger, and offering himself to be cast into the Sea; now they beseech God not to impute this for a sin unto them, whereby many Christians are condemned that regard not a mans life, as indeed God requireth that we should all doe; and mark their reason, Thou hast done as it pleased thee, we do nothing but as thou directedst, and this is a plea sufficient to bear men out in all things to do nothing but what he directeth them to doe in any execution doing upon others.
And having cast Jonah into the Sea it was calme, wherein he was a figure The allegory.of Christ, who being voluntarily hanged upon the crosse and suffering for us, we that beleeve in him, being before tossed with storms of fears, and indangered Rom. 5. M…. 11. 28.of being drowned in the pit of everlasting destruction, attain to peace with God, and so come to quiet and rest in our souls.
Then the men feared the Lord exceedingly, and offered sacrifice, and made vowes: V. 10.Being in danger they greatly feared lest they should have been drowned, but being delivered, they feared the Lord much more, to turn to him by sacrificing and vowing from thenceforth to serve him, and to continue as his faithfull servants in the frequent doing of this duty, and honouring him with their substance all their dayes. Thus was that saying of the Psalmist verified, There is mercy with thee, therefore shalt thou be feared: As Jacob greatly feared at Bethel, Gen. 28.and made an oblation, and vowed to give to the Lord the tithe of all that he had. Gualter conjectureth that their vow was constantly to persevere in the Gualter.worship of God, adue being bidden to Idols and false Gods for all time to come.
Touching their sacrificing, he saith, that it was some oblation that they made of such things as they had, although Jerom saith, it was the sacrifice of praise, called by Hosea, the calves of the lips: I conceive with Gualter, that it was some meat-offering of flour and oile made in the ship, out of which, although they had cast their wares to lighten it of them, v. 5. yet they kept some provision still for their necessary uses. Some because they cannot conceive how or of what they should do sacrifice in the ship, seeing they had before cast out all heavy things, conjecture that this was done when they came ashoar. Note here, how God works the conversion of some sinners, and what it is for a sinner to be converted, viz.
1. To turn from the sin that he formerly lived in, as these men did from Note. calling upon false Gods any more, to call upon the true God.
2. To fear the Lord, and that not a little, but exceedingly; for the fear of God is the beginning of wisdom.
3. To do sacrifice unto him, that is, all duties of piety, which he hath commanded.
4. To bind ourselves to go on in all piety the more strongly to vow unto God so to doe, and that no covetous desires of the profits of the world shall ever make us to serve Mammon by defrauding God of any of his dues, or love of pleasure to serve the belly, by defrauding God of an heart taken up with delight in his service above all things; for when God is served with a pure heart, this is his delight, and herein he takes pleasure: for the Lord delighteth in them that truly fear him, not in the strength of horses, or in any mans legs. And happy are they whom the Lord terrifieth with his judgments to make them thus to turn unto him.
Now the Lord had prepared a great fish to swallow up Jonah: and this is said by V. 17.our Lord to be a whale, Mat. 12. 40. And herein Jonah was specially a type of Christ, as is there plainly taught. If any shall doubt how this could be, that a man should lye in a fishes belly so long and not be suffocated, let him consider how all sorts of wild beasts and fowls came into the Ark to Noah to be preserved, and fed by him contrary to their fierce and savage nature; again, how the waters of the Red sea, or of Jordan, could be divided for the children of Israel to passe through upon dry ground; or how a fish came so soon to Peters angle with money in the mouth; or which is commonly done, how a child can live 5 months in the mothers belly, which is much more straight to hold a child, then the whales to hold a man. God is almighty and can do whatsoever he pleaseth, therefore we are to beleeve, that he could doe, and did this, unlesse we will be Infidels. For that wherein Jonah was a figure of Christ besides that which hath been said and is plainly taught, Gualter hath two more.
1. As Jonah being cast into the Sea the mariners were converted from Idolatry The allegories.to the service of the true God, so Christ being crucified, and buried and rising again, many heathen countries and nations were converted.
2. As after Jonah his comming out of the whales belly, he went and preached to Nineveh, and the men of Nineveh repented and were saved from the destruction threatned to them: so shall all they that at the preaching of the Gospel, since Christs resurrection, are brought to faith and repentance, be saved from the wrath to come, with which they were before threatned, now is the axe laid to the root of the trees, therefore every tree that brings not forth good fruit shall be hewn, &c.
CHAP. II.
ANd Jonah prayed to the Lord out of the fishes belly, and said, I cryed by reason of mine affliction: R. Solomon hath upon this a most ridiculous comment, that this fish was a male, and having swallowed Jonah, he having roome enough, as in a ship, prayed not, but this male fish soon put him out again into the mouth of a female being big with young, and there he was much straightned, and so called upon the Lord, which hee gathereth from the change of the gender, because, first it is said, God prepared a fish, the word foreign a masculine being used; then when he comes to say, he prayed out of the fishes belly, he useth the word foreign a feminine. But how foolish and absurd this exposition is, appeareth v. 10. where when the fish vomited up Jonah again upon the dry land, the word foreign is used, as at the first, and therefore he might as well for this have added another invention, that the female being too much pained with Jonah in her belly, and her young ones also, put him out again into the mouth of the male. Thus many times when the Rabbins would shew themselves wise, they prove fools, and many times deliver such things, as that it would irk one to relate. The word in the masculine or feminine, is used promiscuously to set forth a fish at large, either male or female, and so it is in this place. Some will not have it understood when Jonah Calvin. Gualter.prayed out of the whales belly, that there he uttered these words, but being delivered and restored to the land again, because the words of prayer here used, are not so much a prayer as confession and Psalm of praise to God for that which he had done for him; neither do the words, say they, agree to him being in that condition, but delivered out of it, for he saith, I cryed unto the Lord and he heard me, as of a thing past. Yet others more ancient conceive Hieron. Lyra.these words to have been uttered in the whales belly, holding that God assured Jonah of his deliverance, whilest he was there, and then he saw himself in safety and therefore spake he thus. But I rather assent to the former, for how can any man tell, that God assured Jonah of deliverance before he was delivered, that he should then speak of himself as already delivered? But after his easting out upon the dry land again, there was great reason that he should thus confesse to the praise of God who had done so wonderfully for him. His prayer then is not set down, but only in generall it is said that he prayed there, and he said, v. 2. which may be as well referred to the time of his being out, as in, as if he had said, and being heard and brought out of that nasty and dangerous place, he said, as followeth.
Then I said, I am cast out of thy sight, yet I will look again towards thy holy temple: This further confirmeth, that Jonah compiled this hymne after that he was V. 4.come to land again, when he had hope that he should again goe to the house of the Lord, of which he intimateth here, that he had no hope when he was in the whales belly, but counted himself now an abject, and one whom the Lord hated and could not indure to look upon for his rebellion any more, which is implyed in these words, I said, that I am cast out of thy sight.
I went down to the bottome of the Mountains, the earth with her barres was about me, yet hast thou brought up my life from corruption: In speaking of the danger of death, V. 6.wherein he was, he diversly amplifieth it, that the mercy of God in delivering him, might be the more magnified. And he calleth the Sea compassed with high Mountains, the bottome of the Mountains for the low lying thereof in respect of them, and the rockes keeping any thing therein from coming to land, and these are the barres of the earth for this cause so called. And in that he saith, thou hast brought my life from corruption, it is again plainly intimated, that when he spake thus he was delivered. And this he attributes to the V. 7.power of his prayer made in the fishes belly, v. 7. whereupon he gathereth, that they who observe lying vanities for sake their own merciemercy, that is, they who seek V. 8.in a superstitious way for help and deliverance in time of danger, are far from prevailing for mercy of which they stand in need at Gods hands, who alone can and will help and shew mercy to those that seek to him according to the directions of his holy word, and not according to mens inventions. For whoso hereby thinketh to prevail, shall be utterly deceived, and perish, but whoso observes the word o… God to seek to him according to the rules thereof, shall be saved, and this is called his own mercy, because so the mercy of salvation promised to such as call upon God shall be made his, and if any good be hoped for by such as do otherwise, it is but meere delusion, and they that doe so forsake him in whom there is mercy indeed for a vain imagination. Whereby we may see how great pains Papists take in vain, in seeking to the Note. Saints departed, going in pilgrimage to the holy land, and to Saints shrines for help, making there oblations to their great cost, and also they that seek to Wizzards, or observe signs trusting to them: yea they hereby make themselves uncapable of mercy, and run headlong to destruction: Some, as Calvin Calvin.saith, understand this of the mariners taxed hereby by Jonah for their calling every one upon his God, and now although for the present they sacrificed to God, yet he foresaw that they would soon turn from him again to Idolatry, and so should finally obtain no mercy, but he rejecteth this, and might well do so, as uncharitable, seeing in all probability they were so wrought upon that they truly turned.
And the Lord spake to the fish, and it vomited out Jonah upon the dry land: Here see the effect of Jonah his praying, and the almighty power of God, who by a V. 10.word speaking doth whatsoever he pleaseth, his word and command being alike heard and understood by dumb and senslesse creatures and by those, that are indued with reason and understanding. And it must be a great power that must bring so great a fish to the shoar, where it seldom cometh for the shallownesse of the water, for which it declineth places near the shoar and keepeth in the deepest places of the Sea altogether, that we may admire and praise the power of God and fear and trust in him. The whales casting up of Jonah did notably figure out not only Christs resurrection, but the resurrection of all the dead at the last day, when the earth shal give up the dead therein, and the Sea the dead therein, Rev. 20.
CHAP. III.
HERE Jonah being bidden the second time, went and denounced destruction V. 1.to Nineveh, the news whereof coming to the King, he went from his throne, layed away his robes, put on sackcloth and sate in ashes, V. 6. V. 7. V. 8.making proclamation by the advice of his Nobles, that neither man nor beast should eat or drink, but put on sackcloth and cry mightily to God and turn from their evill wayes, which they doing, God repented of the evil threatned, and did it not.
The Septuagint here for 40 dayes have 3 dayes and Nineveh shall be destroyed, but it is manifestly an errour in the Scribe, and can no way be excused, so that this plainly evinceth that translation to be corrupted. For the Kings requiring man and beast to fast and to be covered with sackcloth, it may seem strange both because beasts sin not, and it may seem impossible so suddenly to get sackcloth enough to cover all the beasts of Nineveh and men also both great and small. To the first it may be said, that although beasts sin not, yet for mens sins, whose beasts they are, they are punishable together with their masters, and therefore to expresse the greater sorrow they must fast also, that they might together with them mourne for want of food, the cry being thus made the greater, and God whose creatures all are, hearing this great cry might be the more moved to compassion. For putting on of sackcloth upon beasts, I conceive that not all generally were thus clad, but such as men to set forth their pomp the more, covered commonly with cloth of more worth, and upon which they hanged rich trappers and foot cloths, that as in them they had offended by pride, they might expresse humility now by taking these rich things off, and putting course sackcloth upon them in stead thereof, as the King himself layed away his robes at this time and put on sackcloth and ashes. How long they fasted and did thus, it is not said, but because Jonah was three dayes in proclaiming this, it is probable that where they heard first of it, they thus humbled themselves all that time. But it was not their fasting or crying to God, but turning from their evill wayes, that prevailed for mercy, as is here expresly noted. For the Lords repenting, it hath been spoken of before, Jer. 18. & 1 Sam. 15. so that I shall not need to adde any more here.
CHAP. IV.
HEre Jonah his weaknesse is again laid open, in that he was offended and V. 1, 2.greatly vexed in seeing his prophesying of destruction to Nineveh not to take effect. If it be demanded, how did he know that Nineveh should not be destroyed within 40 dayes, when as this time was not yet expired: for his sitting without the city to see, argueth that the time spoken of was not yet come? Sol. The same God, who had commanded him to threaten it, revealed now his wil before those days were ended, most probably soon after his threatning upon the Ninevites repentance that he would now spare them. But was Jonah angry because the people repenting were spared? this had been great inhumanity in him, and altogether mis-becoming a Prophet of the Lord, who one would think should rather have rejoiced to see so good an effect of his prophesying, and gone amongst them to instruct them further in the fear of the Lord, and to stir them up to goe on according to this good beginning? Sol. It was not their being saved from destruction that vexed him, but that hereupon men would have him in derision, as being no true but a false Prophet, so that hereafter there would be danger, as he conceived, of peoples contemning and sleighting of prophesies to his great dishonour, from whom they came. But if by revelation from God, he knew now that Nineveh should bespared, why did he sit upon some hill without the City expecting the event? Sol. He knew not but that the Ninevites repentance might be momentary, they within the time limited returning with the swine to wallow in the mire again, because this is a thing common with many, being in present danger to repent for 2 or 3 dayes, and then to fall to sinning again, when the danger is over, as Pharaoh and Ahab, and Esa. 50. And because Jonah was angry in the respect before said, God did but gently reprove him, Doest thou well to be angry Jonah?
For his prayer made now, I pray thee (O Lord) was not this my saying when I V. 2.was yet in my country? In which words he addresseth himself to God in the way of supplication, yet he expostulateth with him for his being offended at his fleeing away to Tarshish, as if the Lord were more to blame then he: but both this and the words following, take away my life, came from his passion and distemper of spirit, as we read of the like before touching Elijah, which blindeth 1 King. 19.the eye of reason for the time, for which the Lord bare with them both, and spared them. It is not set forth as exemplary to us, that we in time of discontent Note. and danger, or disgrace, as weary of our lives, might doe the like; but to shew what infirmities be in the best, that he who standeth may take heed lest he fall, and not be high minded for any grace conferred upon him above other men. The next words are the same with Joel 2. 13. and seem to be borrowed thence.
And the Lord prepared a gourd that it might be a shadow over his head. Jonah having V. 6.made him a booth to sit in, whereby he might be somewhat shadowed from the heat of the Sun, but not sufficiently, the Lord out of his mercy provided this shadowing also for him, aiming yet herein at another end, as is by and by shewed. About the word rendred gourd much contention hath anciently been, it is foreign signifying either a gourd or ivy, or a kind of tree that in a short time groweth up with broad leaves, like the leaves of a vine, and thick, and so most fit to shadow him that sits under it, and it differs herein from a gourd or ivy, that they grow not erect without a supporter, this upon a stiffe stalk standing erect by it self without any thing to support it, but for any name, whereby to expresse it in other languages, there is none, for which Jerome rendred it, Ivy, and saith in an Epistle of his written long after, when controversie arose about his translation, that in the Syriack and Punick tongue it is called Elceroa, which kind of tree groweth here and there in Palestine upon sandy and light ground, and it is a tree which cometh of a seed being cast into the ground, and growing up in two or three dayes, but the Lord by his power made it to grow up in one night.
God prepared a worm, &c. As God made a gourd suddenly to grow in a night, V. 7.so having stood a day he made it suddenly to wither, giving us herein an emblem of the vanity of worldly things wherein we delight, that we may not Note. set our hearts upon them which are so transitory. When the gourd was withered, V. 8.Jonah his vexation was renewed, because now both the wind and Sun smote him exceedingly. Then the Lord said, Art thou grieved for the gourd for which thou labouredst not, but it came up in a night and withered in a day, and should not I avoid, as a thing that would be grievous to me, if I V. 9, 10, 11.should do it, to destroy Nineveh, wherein are sixscore thousands that cannot discern between their right hand and their left, and much cattle? It may seem strange here, that omitting to speak of their repentance, he speaks of these things, as if he were chiefly moved hereby, whereas it was said before, that because Nineveh repented, God repented and did not bring upon it the evill threatned. But it is to be understood, that he speaks not here of their repentance, because it was spoken of before, although that were the main reason why they were spared, and the considerations here spoken of but additionall, whereby God yet sheweth his care over little children, that have actually done neither good nor evill, notwithstanding their originall corruption, for which he might justly cast them into hell fire, yea and other inferiour creatures also, the very beasts, that men in a good way might not be doubtfull, but stedfastly beleeving that he will much more tender their good and preservation from evill.