ANNOTATIONS ON JONAH

THE ARGUMENT

Jonah prophesied in Israel, in the days of Jeroboam the second, or a little before. But, as other prophets, so he profited but little; though he had prophesied of victories and a good success unto them; as we see 2 Kings 14.25. Wherefore God gave him express charge to go to Nineveh, the chief city of that great empire of the Assyrians; both to show, that the compassionate and infinitely merciful God had beams of grace to shine forth in the publishing of his blessed Word to the Gentiles; and also, that Israel might have a visible reproof of their horrible ingratitude and stubbornness; who, for the space of many years, had not converted to the Lord; whereas Nineveh, by one prophet, was converted in three days. At first, he withstood his calling, and fled to Joppa; likely being hopeless to convert Nineveh, or fearing the calling in of the Gentiles, might be the casting off of the Jews, whereof he was loath to be the instrument, minding more the safety of the Jews, than the glory of God. But when he had been three days and three nights in the whale's belly, (in figure expressing how Christ should die, and rise again the third day) he went in confidence to preach to the Ninevites. For after that miraculous deliverance, the prophet comes to that famous and populous city, and denounces against it speedily approaching ruin; which threatening, produced a public humiliation and repentance; for which, God did suspend the execution for a time: Whereupon the prophet discovered much human frailty, in being troubled at the effect of God's mercy; and is both familiarly reproved by the Lord, and with bowels of compassion better instructed. In this book, Jonah sets down his embassage to the Ninevites; first, imposed: secondly, undertaken: imposed, where the refractory prophet is punished, Chap. 1. and upon his prayers delivered, Chap. 2. Secondly, undertaken; the effect whereof, is the sparing of the repenting Ninevites, Chap. 3. and the angry prophet is reprehended, and better disciplined, by the merciful God, Chap. 4.

CHAPTER 1

{Now} Heb. And intimating a connection of this history with the course of his ordinary calling, and prophetical employment. So that we must not think that he was now first called to the function of a prophet; but now called to this extraordinary embassage to the Ninevites.

{Jonah} Called, Mat. 12.39. Jonas after that he had preached a long time in Israel, among the ten tribes about the time of Jeroboam the son of Joash, 2 Kings 14.25.

{the son of Amittai} Of Gath-Hepher, 2 Kings 14.25. In the tribe of Zebulun, Josh. 19.13.

Verse 2. {Go} Nahum was not sent thither, nor went, but stayed at home, and soon after this time prophesied the burden of Nineveh, and the ruin of it, Nehem. 1.1.

{Nineveh} The head city of the Assyrian empire. Built by Nimrod, or by Ashur, Gen. 10.10,11,12. Likely repaired after, or enlarged by Ninus; of whom mention is made in human stories. As likewise Babylon was enlarged by Semiramis; but first built by Nimrod, Gen. 10.9,10. God seeing the great obstinacy of the Israelites, sent his prophet to the Gentiles, that they by their example might provoke Israel to repentance, or at least make them the more inexcusable. That this should be a type of the future calling of the Gentiles, is a conceit more subtle, than solid and sound. And the same may be said of Naaman's conversion, 2 Kings 5. And of others like, till Christ's coming, that took place, and remained in force, which we have, Psal. 147.19,20. He sheweth his word unto Jacob, his Statutes and his Judgments unto Israel. He hath not dealt so with any Nation; and as for his Judgments they have not known them.

{great City} For as authors write, it contained in circuit about eight and forty miles, and had a thousand and five hundred towers; the height of the walls one hundred foot, the breadth such, as that coaches might easily pass by one another upon the top of it. See Jer. 51.58. and at this time there were an hundred and twenty thousand children therein, chap. 4.11. See Jon. 3.4. Herodotus, Diodorus, and others, write of it; but they have the credit only of human histories, and are in some things fabulous: The greatness of the city, and the doubtfulness of his good success therein, or of the verification of his threatening expressly concerning it, must not hinder Jonah's obedience to God's command. He is to look up to God's will and power, against all seeming difficulties and impossibilities whatsoever.

{cry against it} An odious office, unwelcome message to such a city, and yet Jonah must do it, cry with open mouth, and full throat, threaten, thunder. See Isaiah 58.1. Cry aloud, spare not, lift up thy voice like a Trumpet, and shew my people their transgression. So must Jonah do here to the Ninevites. He must do it seriously, as Eliah in mockage did bid the prophets of Baal to do, 1 Kings 18.28.

{for their wickedness} Like to that of Sodom and Gomorrah, the cry of it is great, their sin is very grievous, Gen. 18.20.

{before me} See Gen. 18.21. I see it, and will judge them for it; they shall not have so much to do and deal with you, as with me, do you cite and summon them to my tribunal: their greatness shall there avail them nothing, their wickedness shall prevail with me against them. See Gen. 19.13.

Verse 3. {But Jonah rose up} Astonished no doubt, and troubled, as Ezekiel was affected, when he went away in bitterness, in the heat of his spirit, Ezek. 3.14. A strange thing no doubt it was for a prophet to be thus sent to an heathen city. It confounded him. His diffidence to prevail, his fear of danger distracted him, and put him on this desperate course.

{from the presence of the LORD} Jonah was not ignorant of the Lord's omnipresence, Psal. 139.7. says David, whither shall I go from thy spirit? or whither shall I flee from thy presence? verse 8. If I ascend up into heaven, thou art there; if I make my bed in hell, behold thou art there, verse 9. If I take the wings of the morning, and dwell in the uttermost parts of the sea, verse 10. Even there shall thy hand lead me, and thy right hand shall hold me, verse 11. If I say, surely the darkness shall cover me, &c. Even hell is naked before him, and destruction has no covering, as Job says, Chap. 26.6. But the meaning is, that Jonah went from the land of Israel, where God made his abode in grace and virtue, and where he appeared to his prophets: Or it is a phrase taken from slaves, who by stealth run away from their masters' service; so shows that he did run away from the vocation whereunto God had called him, and wherein he would have assisted him. This shows his weakness, that would not promptly follow the Lord's calling, which is the rule of our life, and groundwork of all our undertakings, and actions: but he cast off the yoke, and gave place to his own carnal reason, which persuaded him that he should nothing at all profit there, seeing he had done so small good among his own people. See Chap. 4.2. where he pretends moreover another cause of his flight.

{Joppa} Or Japho a sea-town of Judea. See Josh. 19.46. 2 Chron. 2.16. Ezra 3.7. where Peter raised Dorcas, Acts 9. and whence he was sent for to convert Cornelius, Acts 10. This was the haven and port to take shipping for Tarshish.

{Tarshish} To Cilicia, where the chief city Tarsus was: the place of Paul's birth, Acts 21.39. and 22.3. Some by Tarshish understand only the sea; See Genesis 10.4. And indeed the sea, but chiefly that sea between Judea and Cilicia, is often so called in Scripture, because that was most of all frequented by mariners and merchants of the Jews. But Jonah here has mind of some further voyage, then only to go to sea.

{from the presence of the LORD} These words repeated imply, his confession of this his foolish rebellious fault. It is not for us to seek vainly to excuse him.

{paid the fare} To secure and expedite his passage unto Tarshish, that no question concerning his fare might delay or hinder it. He pays the fare beforehand, before he set foot in the ship, so diligent are men many times to remove all rubs out of that way which leads to their own destruction. All this shows the perverse obstinacy, and settled willfulness of his mind to go on in this sin; that all this while, in his way and journey thither, he relented and repented not, to submit himself to God's call and command: but still holds out against all checks of conscience, and all occurrences whatsoever, that might have altered him: and resolves to persist, and to prosecute his open opposition and rebellion against the Lord. And surely all they that do not willingly obey, but willfully reject God's commands, do in effect, with Jonah, flee from the presence of the Lord: they are fugitives and runagates from God, and turn the back upon him: 2 Chronicles 29.6. Nehemiah 9.26. Jeremiah 2.27. and 32. verse 33.

Verse 4. {sent out} Heb. cast forth so suddenly and vehemently, that the heathen mariners perceived it to be some extraordinary judgment from God. God is the Lord of winds, and tempests, of sea and land, Psalm 147.18. and 107.25. Chance and fortune are but the fictions of men's brains. Whether it be in a calm or tempest, in fair or foul weather, in prosperity or adversity, we should so carry ourselves, as those that know both to be sent out by the same Lord.

{a mighty tempest} Verse 12. Acts 27.18,20.

{was like to be broken} Hebr. thought to be broken. See Mark 4.37.

Verse 5. {Then the Mariners were afraid} Why should they be endangered by this tempest, which was sent upon Jonah? Mariners and others likely were in the ship, and other ships too in this tempest, why should they suffer for Jonah's fault? We see this usual in the course of God's judgments. The host of Israel suffered for Achan's fault: The kingdom suffered for David's sin of numbering the people: Infants and children suffer in common calamities for their parents' sins. This likes not the wisdom of the flesh, that would square out God's judgments according to our carnal capacities, and shallow reasonings. But we may easily know, that in the best and most innocent sort of people that are wrapped in common calamities, there is matter of sin enough for God's justice to work upon, and less do they ever suffer than they have deserved. The mariners' fear shows it was no small tempest that so affrighted them, that were accustomed and hardened to dangers by sea.

{and cried} Fear drives to prayer, extremity of danger to strong and loud cries in prayer, Psal. 78.34. Judg. 10.10. Matthew 8.25.

{every man unto his god} The barbarous and heathen mariners forced to confess a God, a deity: All nations, and all men, yea, the man called an atheist in his kind, agree in this, but differ in knowing what and who he is. The poets feign Æolus to be the god of the winds and storms, and Neptune of the seas.

{forth the wares} So sweet and dear is life to man, he will lose and cast away all to save and keep it, Job 2.4. Eccles. 11.7.

{sides} Into one of the sides. Plural for the singular; so in the Gospel, the disciples are said to murmur at the waste of that ointment, Mat. 26.6. that is, as some take it, one of the disciples, namely, Judas, John 12.4. And so the thieves which were crucified with Christ, Matth. 27.44. that is, one of the malefactors, Luke 23.39. is said to rail on him. Jonah did as one that would cast off his care and solicitude, by seeking rest and quietness.

{fast asleep} Not in slumber, as Matth. 25.5. and Psalm 132.4. and Cant. 5.2. but in a sound, heavy, deep and dead sleep, as that Acts 20.9. as fast as that 1 Sam. 26.12. and Judges 4.21. A wonder it is then, and prodigy, that in all this stir and tumult and danger the winds whistling, roaring, qua data porta ruunt, &c. the sea working, raging, swelling, frothing, foaming, boiling like a pot, the waves mounting up to heaven, montes volvuntur aquarum, and sinking down again to hell; the ship tumbling and tossing like a tennis ball, the mariners running up and down, and at their wits' end, that yet Jonah should thus sleep: yea, though none of all this had been, yet a wonder he could enjoy any quiet sleep, having such a guilty galled conscience within him. Surely a marvelous supine and desperate wretchlessness of himself and his estate had seized upon him, and benumbed him. So dreadful a thing it is openly to rebel against God; and thus it is spiritually plagued here.

Verse 6. {So the Shipmaster} The rude mariner schools the prophet; and so did an heathen king reprove Abraham and Sarah, Genesis 20.16. Yea, the ass reproved the madness of the prophet, 2 Pet. 2.16.

{O sleeper} That can sleep now, when all the rest stand so aghast with the horror of present death! are you deprived of all sense and understanding?

{call upon thy God} He knew God was to be called upon in this case. But not knowing the true God, he could not direct Jonah to him, but leaves him to the liberty of his own God. Heathens dreamed of a multitude of gods, and so had several gods in several nations, see verse 5. As they then had called on their idols, so he bids Jonah call upon his God; which declares that idolaters have no stay nor certainty, but in their troubles seek they cannot tell to whom.

{if so be} Though commonly there is no great piety among shipmen, yet he knew their lives were in the hands of God, and if he would be propitious, and his face shine favorably upon them, they should not perish in the sea. But doubtful he was of God's favor herein; and therefore tries all means and ways for it. Thus it was with this heathen man and mariner.

Verse 7. {let us cast lots} No doubt this was not their ordinary course, thus to cast lots in tempests: But observing this tempest to be extraordinary, not without God's secret providence, they conjecture that there was somebody in the ship that was guilty of some grievous sin: wherefore they desire to discover the truth by lots, according to the heathens' custom; but God is president over them; Proverbs 16.33. We may be sure they saw some extraordinary sign of God's revenging hand in this tempest, which drove them to this unusual course of dealing. In Scripture we find lots used at God's command by Joshua, in dividing the land to the twelve tribes; enjoined, Numbers 26.55. and performed, Josh. 14.2. and 18.6. And in distributing the forty eight cities to the Kohathites, Gershonites, and Merarites, Josh. 21. Aaron and his successors were to cast lots upon the two goats, Levit. 16.8,9. In David's time we find the priests distributed by lot into twenty four orders, or courses. And so the singers, and the doors of the temple, and courses among the porters, 1 Chron. 24.25,26. chapters: In Nehemiah's time we find lots cast for the bringing in the wood offering; and for the men that should inhabit Jerusalem, Nehemiah 10.34. and 11.1. we find Saul chosen king by lot, 1 Sam. 10. and Matthias to be an apostle, Acts 1.26. We read wicked Haman had Pur or lot cast for the happy month and day of his design against the Jews; Esther 3.7. And so had the four soldiers for Christ's seamless coat, John 19.23,24. and for the rest of his garments. And the enemies of God's people dividing them and their goods for a prey, cast lots upon them, Joel 3.3. Obadiah 11. And so was Nineveh dealt withal, Nahum 3.10. The use of them is not to be common, but in cases necessary, where no other way or means is left; and when and where we have God's command, or the equity of it, or some peculiar instinct.

{for whose cause} They had all and every one cause enough in themselves, if they could have seen it: yet here they conceived, and that rightly, of some extraordinary cause of this extraordinary tempest, in some particular person. And this extraordinary cause every one of them was ready enough to put off from themselves; thinking themselves, though sinners, yet not such sinners as to deserve this extraordinary judgment: they could so well soothe up themselves and extenuate their own sins.

{and the lot fell upon Jonah} Thus was Achan taken, Josh. 7. and Jonathan, 1 Samuel 14.42. See Proverbs 18.18. and 16.33.

Verse 8. {Then said they} Nothing doubting of the truth of the lot, and of the discovery made by it; And as the poet says,

Assensere omnes, & quae sibi quisque timebat,
Unius in miseri exitium conversa tulere.

{Tell us} They require of him the grand cause, and other particulars incident thereunto. They thought here they could not be too inquisitive in this exigent and extremity of danger.

{what is thine occupation} They enquire of his trade, lest he should be an idle man.

{what is thy country} He was then a stranger to them, and they to him. They would sift out anything that might imaginably any way conduce to the main matter.

Verse 9. {I am an Hebrew} Of whom and whose religion the heathens had heard much, and many great things; though they believed little, and applied less to themselves.

{and I fear} Worship and serve; for so is fear often taken: my religion is to serve and worship him only.

{the LORD, &c.} Not any false and feigned god and idol of the Gentiles. This he does not to excuse himself, but to aggravate his fault. The confession whereof he adjoins here, as appears in the next verse. Thus was Jonah now humbled, and his stubborn rebellious heart broken. Thus the tempest and sight of his desperate danger wrought upon him, when God applied this violent remedy to his disease.

Verse 10. {exceedingly afraid} Heb. With great fear: deeply apprehending the God of Jonah to be the only true God, and a dreadful revenger of sin and rebellion against him:

{Why hast thou done this?} What great fault have you committed? Or rather, why have you thus sinned in fleeing from the Lord? As the shipmaster reproved him before, so now all of them fall upon him. He that would not be subject to God's command, is now liable to the censures, conviction, and condemnation of rude barbarous men, which he does now patiently endure and undergo without any grudging or murmuring.

{had told them} Freely now and fully confessing his fault, without pleading any excuse or mitigation of it.

Verse 11. {What shall we do?} They were brought by his word into a reverence of him, that they dare not touch him whom they knew now to be a prophet of the true God; else no doubt, they would soon in that danger have cast him overboard, the lot lighting upon him.

{unto thee} He it is whom they consult in this extreme peril; the prophet, and no other.

{may be calm unto us} Heb. May be silent from us.

{wrought and was tempestuous} Or, grew more and more tempestuous. Heb. went.

Verse 12. {take me up} This in Jonah was not the speech of a desperate man offering himself and egging others on to his death: but a patient submission and ready yielding to that sentence, which he was persuaded God had summoned him unto, and pointed him out as it were by the finger to undergo.

{for I know} By discourse of reason more than by the lot; by the inward touch of my own conscience, as by divine instinct and revelation. And this argues his faith and repentance: He murmurs not against God for this severity: but is as David, Psalm 39.9. as Levit. 10.3. He willingly undergoes the guilt and punishment, gives God the honor of his justice, and takes to himself the shame of his sin.

Verse 13. {the men rowed} Heb. digged. They were so stricken with such an awful reverence and regard of the prophet's person, and of his God; and seeing him so doom himself, and so willingly and humbly submit thereunto, the more they sought in pity and commiseration to spare and save him; even with the venture of their own lives; They would try all means to the utmost to save him, before they would execute his own sentence upon himself, so full were they of humanity, and tender of a man's life.

{but they could not} God's power and providence overruled all. He had a further end in it; and hereby he would show how heinous a sin it was to disobey his will, and rebel against his command:

Verse 14. {They cried unto the LORD} To Jehovah the true God, to Jonah's God. Thus and thus soon they profited in the school of affliction.

{we beseech thee} Thus earnestly they pray. So Mat. 8.25. This declares that the very wicked in their necessities fly unto God for succor; and also that they are touched with a certain fear to shed man's blood, when as they know no manifest sign of wickedness.

{innocent blood} Man's blood is dear to God. The shedding of innocent blood is a crying sin. Gen. 4.10. and 9.6. Apoc. 6.10. The guilt of it galls and agasts the conscience by the light of nature itself. See Acts 28.4.

{as it pleaseth thee} Herein they excuse not themselves, by casting the blame upon God; nay, they ascribe to God the praise of his justice, the honor due unto him, thus; We do acknowledge in all this, express signs of your power, justice, and supreme providence; to which because we will not displease you, we submit ourselves to perform this execution. They meddle not with God's secret will; but take his revealed will for the rule of their actions.

Verse 15. {and cast him} Thus God deals with his prophet for his open rebellion, though formerly he had been faithful in his office and able thereunto, and otherwise would not now have been chosen out, designed, and sent to Nineve. This now must needs be a woeful case to Jonah.

{and the sea ceased} Heb. stood. It smooths its face instantly then, and never till then. A manifest sign of God's hand in all this action. See Matth. 8.26. Psalm 89.9. and 107.29. and 93.3,4.

Verse 16. {feared the LORD} The effect and fruit of this miraculous calm in the mariners. This increased their fear, and holy reverence of the true Jehovah. They were touched with a certain repentance of their life past, and began to worship the true God, by whom they saw themselves so wonderfully delivered, yet whether this were a servile fear only; and they fell away afterwards, we cannot determine; but may rather hope the best, that this fear did open them the door to true piety.

{and offered a sacrifice to the LORD} Heb. sacrificed a sacrifice; Sacrifices were usual and frequent among the heathens in the service and worship of their idols; And it may be first, and most derived from the Jews; But here these mariners sacrifice not to their idols, but to the true Jehovah. The true God here gained at least of them this acknowledgment and testimony of him, and his glory and worship.

{and made vows} Heb. vowed vows, of praise and thanksgiving for their deliverance and safety, which they would perform, when they came on shore. This we see the very light of nature did lead them unto. And for vows, we have much direction in Scripture; both what it is to vow, and who may vow, and what things they may vow, with many injunctions to perform the vows, and many examples of them that did it. Vowing is a voluntary service of a freewill offering to God. It is no sin not to vow, Deut. 23.22. It is to be yielded only to the Lord, Psalm 65.1. to the most High, the mighty God of Jacob. It is a binding of the soul by an oath to the Lord, Numb. 30.2. And this many may do, that are not under the power of another; as maids and wives; of whom, see Numb. 30. The things vowed must be lawful, and good, as to afflict and humble the soul, Num. 30.13. To get temporal blessings, children; sustenance, protection, deliverance out of troubles and dangers, victories over our enemies; to destroy God's enemies; to give beast, house, field, and the like, to the Lord; as also to build, dedicate, and the like, for the maintenance and furtherance of God's worship and service; to give thanks and praise to God for his blessings. And in the Levitical law to offer voluntary sacrifices, with caveats what they must be, and where offered; see Levit. 22. ver. 23. Deut. 12.5,6,11,17,26. and 23.18. Malach. 1.14. And to be a Nazarite, Numb. 6. But base or sinful things we must not vow unto the Lord, Deut. 23.18. As Micah's mother did vow, and dedicate silver, to make idols, Judges 17.3. And the idolatrous women of the Jews in Egypt, vowed to burn incense to the queen of heaven, Jeremiah 44.25. And those murderers in the Acts to kill Paul. And unlawful, and ungodly, most an end, are the vows among the Papists. Just and holy vows, which have gone out of our lips, and we have promised with our mouths, are strictly charged to be performed, and care has been kept by God's people accordingly. See Deut. 23.21,23. and Psalm 22.25. and 50.14. Psalm 76.12. and 61.8. Proverbs 20.25. Eccles. 5.3,4. Nahum 1.15. Examples of such as made vows are many. Thus did Jacob; Gen. 28.20. Israel; Numb. 21.1,2. Jephthah; Judg. 11.36,39. Hannah, 1 Samuel 1.11. Bathshebah, Prov. 31.2. David, Psalm 66.13,14. and 56.12. When he was at Gath; and Psalm 132.2,3,4,5. and 116.14,18. Our prophet Jonah, Chap. 2.9. Paul, Acts 18.18. and chap. 21.23.

Verse 17. {the LORD had prepared} See God's providence and power, in and over the sea and the fishes in it. See Luke 5. verse 6. John 21.6. God prepared the fish both to devour him and preserve him.

{belly of the fish} Heb. bowels. Thus the Lord would chastise his prophet with the most terrible spectacle of death; and thereby confirmed him also of his favor and support in this his charge which was enjoined him.

{three days} A most woeful time to him; all the while to be thinking of God's terrors to him, and wrath upon him; and not to have that comfort in death, whereof Job speaks, Chap. 14.13. and 3.13–25. Yet his case and condition, his prayer, and hope, appears fully in the next chapter. His living all this time in the fish's belly was miraculous. To this time our Savior relates and alludes, Mat. 12.29,40. and 16.4. Luke 11.30.

CHAPTER 2

Verse 1. {Then Jonah prayed} Then, in this desperate state and condition.

{prayed} He did not so before, when he was at liberty, and fled from God. Here is now a change wrought in him. He wrestles against despair under this strong hand of God upon him; and recovers some hope; else he would not, and could not have prayed.

{to the LORD his God} Here is the root of faith, to run to God, and to lay hold on him as his God, when God thus strangely overwhelmed him with his heavy judgments.

{out of the belly of the fish} Which he calls the belly of hell, or of the grave: such a place of darkness, out of this prison, and dungeon. This gave life and liberty to his prayer. See Psalm 130.1. Being now swallowed up of death, and seeing no remedy or escape, his faith burst out unto the Lord; knowing that out of this very hell he was able to deliver him.

Verse 2. {And said} Not the words themselves, as they in order follow, as appears verse 6.9. But these were his thoughts, wishes, distractions, tentations, wrestlings in himself, and the substance of his desires to God, whiles he was in the fish's belly. He was firm in this, That God was to be sought unto; and being seriously sought unto, that it would not prove to be in vain, Esay 45.19. These things were set down in writing by him after his deliverance, with the addition of thanksgiving. See on Psalm 142.1.

{I cried} The sum of all is set down in this verse: and that twice over. That he prayed to God, and that God did hear him; That he was in distress, and God did help him. His prayer earnest and ardent, wrestling with God against all difficulties, and impossibilities, and his deliverance wonderful, beyond all reach of human reason. And this itself shows, that this was both spoken and written by him after his deliverance: see Psalm 142.1.

{by reason of mine affliction} Or, out of mine affliction.

{hell cried I} Or, the grave. Heb. sheol. For he was in the fish's belly, as in a grave, or place of darkness.

Verse 3. {For thou hast} Here he amplifies his distress, in many words, and easy to be understood. Such it was, as in all judgment of flesh and blood, might have drowned his faith, and hope; as well as his body. He looks not to the men that cast him overboard, but to God and his hand in it.

{midst of the seas} Heb. heart.

Verse 4. {Then I said} These straits brought him to these disputes of despair; to these perplexities and agonies.

{I am cast out} Considering his case, and the cause of it; his sin and God's anger; both so eminent, and transcendent: This drives him into this sore and distracting temptation. He remembered not that, Leviticus 26.44. Nor was of that persuasion, Lamentations 3.31,32,33. but rather inclines towards that of Cain, Genesis 4.13,14. Thus he labored between hope and despair, considering the neglect of his vocation, and God's judgments for the same: But yet in the end faith got the victory; as appears in the next words.

{yet I will look} Though the gate of mercy seem shut, the hope of pardon cut off, and mountains of oppositions stand up against me, yet I will look up, and overlook all these. Thus his faith wrestles and holds out its shield in all these conflicts, and against all these assaults, as Psalm 42.5,11. and 43.5. He despairs not, but rather checks his own diffidence and distrust, wishing and hoping for mercy.

{toward thy holy Temple} He animates himself to hope, by mentioning and remembering the temple, and the promises made to it, and by it; and his former interest in it, and the services of it.

Verse 5. {The waters} Again he enlarges himself upon the woefulness of his estate, which might have amazed him with terror, and kept him from any hopeful address to God by prayer; knowing all this befell him for his open rebellion against God.

{even unto the soul} Bringing me into danger of present death. See Psalm 69.1,2.

{the weeds} To wit, which the fish had swallowed; or, so deep was I in the bottom of the sea, as if the weeds that grow there had been wrapped about my head.

Verse 6. {to the bottoms of the mountains} Heb. cuttings off. Great mountains and promontories are there along that coast of the Mediterranean Sea; to the roots, and feet whereof he descended in the fish's belly.

{bars} A term taken from prisoners. The meaning is, I am in the sea as it were in a strong prison; shut up and barred from the earth, and land of the living on all sides, by those steep rocks.

{for ever} Unless you do miraculously relieve me. For upon all this, no less could restore him than a miracle.

{yet} You have delivered me from the belly of the fish and all these dangers; as it were raising me from death to life. Therefore this was indited after his deliverance; this being his thanksgiving for it.

{corruption} Or, the pit.

{O LORD, my God} He prayed in some faith. And here is the triumph of his faith, upon the hearing of his prayer. For by this means faith grows gloriously.

Verse 7. {fainted} Was so anxious and perplexed, that it fell as it were into a swoon; and all my thoughts and devices could not ease or disburden my cares; but they tormented me only, and recoiled and redounded back upon my own head. See Psalm 142.4. and 22.14. and 102. Title of the Psalm, Job 30.16.

{I remembered the LORD} And his mercy of old, as Psalm 42.6. and 77.5–12. Thus still he kept his ground, and held up his hope, though with wonderful difficulty.

{and my prayer} Whereby he now fled to him in hope, as formerly he had fled from him by rebellion. Thus prayer is our sheet anchor in all storms and tempests.

{came in} Was not shut out; as Lam. 3.8,44. but had entrance, and found acceptance; as Psalm 66.19. and 88.2. See Esay 65.24.

{holy Temple} To wit, in heaven, God's dwelling place in glory: the representation whereof was in the temple of Jerusalem; to which also no doubt Jonah had relation here, and to the promises annexed to it.

Verse 8. {They} Jonah upon consideration of the premises, sets out the false, deceiving, vain courses of sinners; whereunto he secretly opposes his own piety and practice.

{lying vanities} They that depend upon anything save upon God alone. Thus he calls and styles all such dependencies whatsoever men frame and fancy to themselves.

{own mercy} They refuse their own felicity, and that goodness which they should else receive of God, if they observed him alone, and can receive of no other; as himself finds by his present experience. See Jer. 2.13. Psalm 36.9. Jer. 17.13. and 18.14. and Esay 46.7,8.

Verse 9. {But I will} Though idolaters, to their hurt, do otherwise observing lying vanities, and ascribing their deliverances to their vain lying idols; yet I will apply and addict myself solely and wholly to God, in whom alone all hope of help and happiness remains.

{of thanksgiving} Psalm 50.14,23. and 116.17. Hos. 14.2. Heb. 13.15.

{I will pay} See on Chap. 1.16.

{Salvation is of the LORD} Psalm 3.8. It is to be ascribed to him and to no other, as Jonah does in this present case.

Verse 10. {spake unto the fish} God's sole word made and commands all things, Gen. 1.3. Psalm 105.31,34. and 107.25. Esay 45.6. and 44.27. and 7.18.

{vomit out} A miraculous both preservation in the belly of the fish, and deliverance out of it. And this may serve as an image and type of our preservation in the grave, and our resurrection from the dead, by one and the same almighty power of God.

CHAPTER 3

{Came unto Jonah} This is a great declaration of God's mercy, that he receives him again, and sends him forth as his prophet, which had before showed so great infirmity.

{the second time} God's wonderful mercy without any merit of Jonah after his so foul a fall; freely to restore him to his prophetical office and honor.

Verse 2. {Arise} See on Chap. 1. verse 2.

{that great City} Though you be a single man, a mere and mean stranger unknown, unregarded; yet go against that great city, the greatest city then of the world, so great and populous, as it might seem to be a region or country; an heathenish, proud, sinful, secure city. He reminds him of this, to forewarn and forearm him with invincible magnanimity against the seeming difficulties and dangers incident to his office and charge.

{that I bid thee} Whatsoever it be. See Chap. 1. verse 2.

Verse 3. {So Jonah arose} Before, he arose to flee from his charge and vocation, from God's call and command: Now he arose, and addresses himself to it; consults not with flesh and blood, but by faith overcomes all obstructions, knowing he had God on his side who had so wonderfully saved him: with resolution therefore and boldness, he sets forward. Thus he profited under the rod in the school of afflictions; and so good are chastisements to us, Psalm 119.67,71.

{according to the word of the LORD} All he minded now was his obedience to God and his command; he gave up himself wholly to be guided and ruled by him. A good change.

{an exceeding great City} Heb. A great city of God. For the Hebrews do extol the greatness of things, by adding the name of God to their ordinary names: as cedars of God, Psa. 80.10. mountains of God, Psal. 36.6. the wrestlings of God, Gen. 30.8. See Annot. on Ezekiel 40.1.

{three days journey} In circuit, say some; and that going leisurely to go through the several streets, say others: in length and breadth, say others: and heathen writers most accord herewith. They mention 400 stadia. And a stadium contains 125 paces: and so 8 stadia our mile. See on Ch. 1. verse 2. It is not so likely that those authors should feign or fail in so notorious a thing as was the quantity of that so famous a city.

Verse 4. {into the City a days journey} Not going on straight forward, say some, but by pauses and at times, going on from place to place, as his charge required. But nothing hinders, but it might be that he went on straight forward, and that day converted many. And after in the days following converted more, till there was a general conversion of the city.

{and he cried} He does not make any stay, first of all to view the city, what were the manners and conditions of the place and people: how he might with best conveniency, and least danger, preach and publish his dreadful unwelcome message: But without any such carnal reasonings, as soon as he came to the gate of the city, he straight falls on without any respite of time to execute God's command, and his duty. And that not fearfully muttering his message; but with open cry and proclamation: such courage and boldness he had now attained to.

{yet forty days} Here is no sweet invitation, and allurement to repentance; no condition or exception expressed, nor promise of pardon made, or conditionally intimated: no such preaching as that Ezek. 18.21. and 33.14,15,16. But Jonah is Boanerges, a son of thunder: his sermon as a thunderbolt. The condition, it seems, God reserves to himself, and is here to be understood. See Gen. 6.3. and Chap. 20.3. And so are all the threatenings and promises of the law conditional, 1 Pet. 3.20. And if this condition were not understood, what needed the Lord to have sent the prophet to them? He might have destroyed them without this sending, and warning, as he did usually deal with other heathen nations, as we read in the prophets. But he thus sends Jonah to the Ninevites, that by his warning they might speedily provide for their own safety, by timely repentance. Herein vouchsafing them that favor, which otherwise was peculiar to his own people, Amos 3.7. what danger in all human reason might this preaching have procured to Jonah? But now he feared nothing, but disobedience to God.

Verse 5. {believed God} Matth. 12.41. Luke 11.32. and his word preached by Jonah: for he declared that he was a prophet sent to them from God, to denounce his judgments against them. See Exod. 14.31. And they most likely had heard of his wonderful deliverance out of the whale's belly: which argument might work much upon them.

{and proclaimed a fast} Being in all likelihood by Jonah told, of their sins, and that God was the avenger of them. This fast the people seem voluntarily to undertake to keep; and after to be also authorized and enjoined by the king's command; who would also be partaker thereof. But yet more likely the command came first from the king himself, and his nobles, v. 7. Of fastings, see on Joel 1.14. As we have this example of fasting here, so we have many more in Scripture, of David, of Daniel, Nehemiah, and of Anna, John Baptist, Paul, and others; of Jehoshaphat and his people: of Ezra, and his company; of Esther, and the Jews; of the people in the Babylonish captivity; yea, of wicked Ahab, and the proud Pharisees.

Verse 6. {For word came unto the King} Here is a declaration how the Ninevites came to proclaim a fast, and put on sackcloth; not by their own power and authority, but by the king's command.

{and he arose from his throne} A rare example in the monarch of the world, and the more rare, all circumstances being duly considered. And in all likelihood his hearing of Jonah's being in the whale's belly was a great inducement hereunto: besides that, God filled his Word in Jonah's mouth with his own Spirit, and clothed it with his own power.

{robe} See Exod. 33.4,5.

{sackcloth} Gen. 37.34. See annotations there.

{sat in ashes} Job 2.8. and 42.6. 2 Sam. 13.19. Esther 4.12. Esay 58.5. Jer. 6.26. Lam. 2.10. Dan. 9.3. These ceremonies and outward rites, are only useful as they testify the truth of the inward sorrow and repentance of the heart, and help and conduce thereunto; without that they are frivolous and hurtful, 1 Tim. 4.8. And they are used only in extraordinary cases.

Verse 7. {And he caused} See on verse 6. And so soon and suddenly he did it. He did not rage and storm at such words, at such a sermon. He did not as Ahab did, 1 Kings 18.17. or as Jehoiakim, Jer. 36.22. and chap. 26.23. Or as it is, Amos 7.10. But thus he humbles himself.

{published} Heb. said.

{nobles} Heb. great men.

{nor beast} The threatening was against the whole city, and all things in it. All the creatures, as they were made for the use of man, so they suffer for the sin of man; and man is punished in them, and the loss of them: man, in their punishment, sees what he deserves. The meaning then is, not that the dumb beast had sinned, or could repent; but that by their example man might be astonished, considering that for his sin the anger of God hanged over all creatures; and that their lowings and bellowings might the more excite the people to lamentations and howlings.

{taste any thing} For a certain limited time, which likely was a whole day at least.

{and beasts be covered} It may be, according to the custom of those days, the beasts they use to ride upon, and employed for carriage, were wont to be covered and trapped: but in time of mourning they took those ornaments off, and covered them with haircloth, and ragged clothing.

{and cry mightily unto God} The king of Nineve can resolve of no way for help, but prayer. And that must be strong prayer; as Heb. 5.7. 1 Sam. 15.11. Psal. 22.2. and 69.3. and 119.145. Luke 18.7. Thus far he by the light of nature. And so did the mariners, Chap. 1.5. He commands that the men should earnestly call unto God for mercy.

{yea, let them turn} He rests not in the external rites, but comes to the true touch of repentance, the effects and fruits of it; everyone to turn from his evil course of life, to change his manners and become a new man.

{and from the violence} He instances in one particular sin, which likely reigned much, if not most, in that city.

{is in their hands} Whereof he is guilty, as if his hands were soiled therewith, Psal. 7.3.

Verse 9. {who can tell} The king then does not utterly despair; but entertains some hope of help. Faith is mixed with doubting; yea even so in God's true children. And this question here may note out difficulty, as well as diffidence. See Joel 2.14.

{will turn} Towards us in grace and mercy.

{that we perish not} He acknowledges that their safety, or perishing lay wholly and solely in the hands of God, in his favor, or displeasure.

Verse 10. {And God saw} This is called repentance, by our Savior, Matth. 12.41. But likely in a large acceptation. This may seem rather, by the sequent history of them, and their dealing against the Jews, to savor of Pharaoh's and Ahab's repentance, than to be a real and sound conversion to God. See the book of Nahum. They were like those. Psalm 78.34,36,37,57.

{their works} That is, the fruits of their repentance which did proceed from their credence to the words of the prophet. These are looked more after, than ceremonious rites. Not yet that their works merited their pardon, but that they showed such a qualification to be in them, as is in such to whom God promises freely, out of his mere mercy, to give a gracious pardon.

{God repented} By recalling his sentence which was but conditional in his decree, and mind; whereof he gave likely either little or no notice by Jonah. See Genes. 6.6. and the annotations there; God's dealing here with Nineve is not much unlike his dealing with Ahab, 1 Kings 21.27,28,29.

CHAPTER 4

Verse 1. {But it displeased} Not only for fear of being thought a false prophet: but also for the zeal of God's glory, which he thought was wronged by this change; And for affection he bore to God's people; who had then no greater enemy to fear, than the empire of Assyria; as by effect it appeared not long after. And hereupon some would excuse Jonah from all fault in this; but in vain: Should he be displeased with God's doing? with his work of mercy? so great a mercy? and he thereat so exceedingly displeased? so very angry? beyond all mean and measure? Himself sets out his own sin, and God himself reproves him for it; both which will more appear hereafter. Thus the prophet falls foul upon God; and that so soon after so miraculous a mercy and deliverance vouchsafed him. He was it seems too literal a doctor, taking and pressing the bare words, without any restriction or reservation.

Verse 2. {and he prayed} A passionate disorderly prayer; expostulating and quarreling with God, accusing him, to please and justify himself, in his former open rebellion. Herein was some piety in that he directed this complaint to God, in the name and nature of a prayer, but mixed with much infirmity, and impiety. In this, he retains some seeds of piety and obedience in his heart; and God mercifully vouchsafes the title and esteem of a prayer unto it. And thus in much mercy God many times deals with the sinful weakness of his servants; yea, our best services are tainted with imperfections and defilements.

{was not this my saying?} Here is his grief and anger, That thus he should be found to be a false and lying prophet. See Jerem. 20.7,8. Thus preferring his own conceited credit, before the praise of God's glorious mercy. But be it that herein he had a chief eye to God's glory, and was most tender of it; fearing the profane Ninevites would blaspheme God's name, and deride his Word and threatenings, when they saw them not to be accomplished, they knowing that God was the author of his message, and Jonah was but his ambassador, sent with his word in his mouth, with instructions, and mandates from him; Take him thus at the best, yet he should have learned to subject his will and wisdom to God's will and wisdom; not to arrogate to himself a censure of things passing his capacity; but humbly and wholly to submit himself to God, and to beg of him the spirit of discerning in such high concernments. And the like must we do, when we see things fall out by God's secret providence, which we think will redound greatly to God's dishonor; let us grieve at the sin, yet wait on, till he bring forth light out of darkness, good out of evil: and mean while let us go on to obey his commands, though all the world oppose us in it. Verily here is a manifold example in Jonah of human infirmity. He seems here to defend and maintain his former obstinacy and rebellion, aiming in all at his own credit and reputation.

{therefore I fled} Chap. 1.3. Not for fear of danger, or toil; nor out of a rebellious mind, or any sinister intent; but lest the issue and event of my preaching should minister occasion to these heathen people to blaspheme your name, to deride your Word, as if there were no truth in you or it. Thus would he disobey God, out of a pretense of his love to God, and zeal of his glory. Let not such good intentions pretended, or real, draw us to the right hand, from the right path of God's commandments.

{for I knew} Out of Exod. 34.6,7. Psal. 86.5.

{a gracious God} This should rather have animated him to his duty. And happily would so have done in his ministry to the Jews. But this seemed to him to thwart, and to be quite cross to that peremptory embassage, upon which he was sent to the Ninevites: and so he conceived, that upon their repentance, God would be merciful; and so both himself and God exposed to their derision; and that this made him flee. He could dream of nothing to the Ninevites, but their destruction. But God used his ministry to a better purpose, and crowned it with better success than he imagined or any way deserved.

{slow to anger} Psal. 78.38. Hosea 11.9. See that James 1.19.

{and repentest} Joel 2.13. Jer. 18.8. and 26.3,13,19. Jonah out of a blind zeal makes ill use of these excellent attributes of God, to make them a cloak for his rebellion, and disobedience to God's commandments. But he should have been less wise in his own conceit, and have committed the event and success of all to God, and have obeyed his call and command, though a thousand difficulties and absurdities had stood in his way.

Verse 3. {my life from me} Not so much out of his desire of heaven; as for his present displeasure and anger, verse 1. see here again his great weakness and sinful infirmity in this his strange passion; And this so soon after he came out of the whale's belly; Yet is not this a voice of despair? he would not then have put it up in form of a prayer to the Lord, but a passionate expression of his too great indignation at this event of his preaching, and God's repenting mercy to Nineveh. He was too heady thus to wish for his death. And thus Elias, 1 Kings 19.4. Job and Jeremiah were too hasty this way. They should have kept their standing, till God, who placed them in this life, had called them out of it. See the example of Paul, Phil. 1.22,23,24. we must so love life, as yet willingly to leave it when God calls for it; and so wish for death, as yet patiently to wait till God brings us to it.

{for it is better} Thus Jonah expresses and confesses his own folly and sin. So dangerous a thing it is for us, and audacious, to pass our censures upon God's actions, and the passages of his providence. His ways are always holy in themselves, though to us unknown, Ezek. 18.25. Isaiah 55.9. Our wisdom and safety is wholly to submit and subject ourselves to his holy will and pleasure.

Verse 4. {Doest thou well to be angry?} Or, art thou greatly angry? wilt thou be Judge when I do things for my glory, and when I do not? Others thus; thou hast great cause to be angry: and so it is an ironical reproof. See verse 9. and Numb. 22.27,29. Here God, the just Judge of the world, condemns his preposterous zeal, for all his good intention. See Luke 9.54. Shall silly man thus chafe and fret at God's proceedings? Let the potsherd strive with the potsherds of the earth. Jonah did not modestly disburden himself of his fears and doubts before God, but straight became exceeding angry. And God here by putting this interrogatory to him, would convict him by verdict of his own conscience; as if he should say, do but look yourself in the glass of your own conscience.

Verse 5. {So Jonah went out of the City} Likely before the forty days were expired; not knowing yet of the Lord's merciful mind to spare the city; and lest if he had stayed therein, he might have been destroyed in it. Or if this be understood that it was after the forty days were expired, yet might he wait a while longer, expecting still the judgment threatened, though a little delayed, yet to be shortly executed. For we read not of any revelation made to him, or understood by him, of reversing the judgment; but only by the event. He therefore doubted at least whether God would show them mercy, or no: and therefore after forty days he looks still what issue God would send.

Verse 6. {prepared} Did miraculously cause this plant so soon and suddenly to spring and grow up to a great height; peradventure this happened when the booth began to dry up, and shadow Jonah no more.

{a gourd} Hebr. Kikaion. A plant which is very common in those hot countries, and grows up to a great height, and spreads out in great breadth, called commonly palma Christi, as most conceive. Hierom was questioned for translating it an ivie. God chose such a plant as naturally grows soon; but here he makes the growth to exceed far the ordinary course of nature.

{to come up} Over the booth where Jonah was.

{his grief} Namely, from the heat, which increases the grief of his mind. Or to give him by the means of this plant some wholesome document and remedy for his passion.

{exceeding glad} Hebr. rejoiced with great joy. Thus sensible we are of bodily comforts and refreshments.

Verse 7. {Prepared a worm} Thus God's providence is in and over the least creature. So for the wind, verse 8. See Matth. 10.29,30. Luke 12.6,7. It is God that works ordinarily in the settled course of nature; and extraordinarily, when he pleases to vary from it.

{smote} Namely, did gnaw the root of it.

Verse 8. {a vehement east wind} Heb. a silent or deaf wind. That is to say, a still hot wind, which redoubled the heat of the sun. Others; a wind that made one deaf, it was so tempestuous.

{and wished} 1 Kings 19.4. Jonah still is in extremity of passions upon all occasions; transported and overborne with them; with anger, joy, grief; They should be regularly moderated.

Verse 9. {Doest thou well to be angry?} Or, art thou greatly angry? So angry for such a trifle; Is this well? God here is mindful of him, when he was not so mindful of God; but wished only in himself to die; and so to run upon despair, without seeking to God for a remedy. Thus God prevents us in mercy, and expects not always, till we begin to seek to him first.

{I do well to be angry} Or, I am greatly angry. Jonah is still in height of passion; words are these of a passionate spirit, blinded with anger, rather than with any express rebellion. This declares the great inconveniences whereinto God's servants do fall, when they give place to their own affections, and do not in all things willingly submit themselves to God. He slights God's admonition and reproof, rises up in a further animosity against it; proceeds on to a desperate degree of anger. Such wild beasts are our furious passions, when we give them the reins. This case of such a prophet should make us the more careful to curb in, and to regulate our affections betimes.

Verse 10. {Thou hast had pity} Or, spared. That is, you would have spared and dearly preserved it. God now applies the former case to his present purpose. He had pity on the gourd, for his own sake chiefly, and his own use.

{came up in a night} Heb. was the son of the night; was so slight a thing; and he had no interest in it, or the making of it.

Verse 11. {And should not I?} Thus God mercifully reproves him, which would pity himself, and this gourd; and yet would restrain God to show his compassion to so many thousand people of his own making, and for his own use; But that he must needs destroy them, and not suffer them to enjoy the common benefits of light and life. Every word of the Lord here has its weight and emphasis, opposing himself to Jonah, and populous Nineveh to the gourd. An argumentation somewhat like that, Matth. 7.11.

{cannot discern} Little children that are not yet come to age of understanding.

{and much cattle} To be much preferred before the gourd. And all this to make Jonah to be ashamed of himself, and his furious folly: who would prescribe rules to God, and his secret counsel: and goes about to govern God by the dictate of his will and pleasure: that he should not spare the Ninevites, who yet so much endeavored by their repentance to prevent his judgment threatened against them.