Exegetical and Hermeneutical Commentary of Jonah 1:13
Nevertheless the men rowed hard to bring [it] to the land; but they could not: for the sea wrought, and was tempestuous against them.
13. rowed hard ] Lit., digged. The word is used for digging or breaking through a wall, Job 24:16; Eze 12:5; Eze 12:7. The figurative use of it does not occur again in the O.T., where, as has been before observed, the references to maritime affairs are very few, but the figure itself is common in other languages. Rosenm. compares the phrases “infindere sulcos,” “arare aquas,” “scindere freta.” Virg. n. v. 142, Ovid, Trist. III. Eleg. XII. 36, Metamorph. XI. 463. They used their-utmost endeavours to bring her to land again, but in vain, for the tempest, so far from abating, only raged more furiously.
Fuente: The Cambridge Bible for Schools and Colleges
The men rowed hard – , literally dug. The word, like our plowed the main, describes the great efforts which they made. Amid the violence of the storm, they had furled their sails. These were worse than useless. The wind was off shore, since by rowing alpine they hoped to get back to it. They put their oars well and firmly in the sea, and turned up the water, as men turn up earth by digging. But in vain! God willed it not. The sea went on its way, as before. In the description of the deluge, it is repeated Gen 7:17-18, the waters increased and bare up the ark, and it was lifted up above the earth; the waters increased greatly upon the earth; and the ark went upon the face of the waters. The waters raged and swelled, drowned the whole world, yet only bore up the ark, as a steed bears its rider: man was still, the waters obeyed. In this tempest, on the contrary, man strove, but, instead of the peace of the ark, the burden is, the violence of the tempest; the sea wrought and was tempestuous against them . The prophet had pronounced sentence against himself, but they would not lay hands upon him, striving hard to get back to land, and escape the risk of bloodshed, willing to lose life rather than cause its loss. O what a change was there. The people who had served God, said, Crucify Him, Crucify Him! These are bidden to put to death; the sea rageth; the tempest commandeth; and they are careless its to their own safety, while anxious about anothers.
Fuente: Albert Barnes’ Notes on the Bible
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Nevertheless, Heb. And; but rightly to the proper sense of the phrase rendered here
nevertheless: Notwithstanding the lot fell on Jonah, he confessed his fault, directs them to cast him overboard, and in all this avoweth himself to be a prophet of God, and assures them of a calm sea if they do this; yet, very willing to save him,
the men rowed hard; they contrived all ways, and are willing to be at any labour to save him; they ply their oars, and strain their strength, with deep strokes tb force the ship to shore.
But they could not; all was lost labour; God had given other order to his servants, the wind and sea; both obey him, and both keep Jonah a prisoner, self-condemned, and desirous of what the mariners were very unwilling to.
For the sea wrought, and was tempestuous against them: see Jon 1:11; the sea tossed itself more violently, and by unsteady motions, like some hurricane, every moment endangered them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. they could not (Pr21:30). Wind and tideGod’s displeasure and God’s counselwereagainst them.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Nevertheless, the men rowed hard to bring [it] to the land,
but they could not,…. Or, “they digged” l; that is, the waters of the sea with their oars; not by casting anchor, as Abendana; they used all their skill and exerted all their strength; they laboured with all their might and main, as a man digs in a pit; they ploughed the ocean, and furrowed the sea, as the Latins speak, but all in vain; they rowed against wind and tide; God, his purposes and providence, were against them; and it was not possible for them to make land, and get the ship ashore, which they were desirous of, to save the life of Jonah, as well as their own; for, seeing him penitent, they had compassion on him; his character and profession as a prophet, the gravity of the man, the sedateness of his countenance, his openness of mind, and his willingness to die, wrought greatly upon the men, that they would fain have saved him if they could; and perhaps being Heathens, and not knowing thoroughly the nature of his offence, might think he did not deserve to die; but all their endeavours to save him were to no purpose:
for the sea wrought, and was tempestuous against them; it grew more and more so; the storm beat right against them, and drove them back faster than they came; so that it was impossible to stand against it.
l “et fodiebant”, Montanus, Calvin, Piscator, Tarnovius; “foderunt”, Vatablus, Liveleus.
Fuente: John Gill’s Exposition of the Entire Bible
But the men (the seamen) do not venture to carry out this sentence at once. They try once more to reach the land and escape from the storm, which is threatening them with destruction, without so serious a sacrifice. , lit., they broke through, sc. through the waves, to bring (the ship) back to the land, i.e., they tried to reach the land by rowing and steering. Chathar does not mean to row, still less to twist or turn round (Hitzig), but to break through; here to break through the waves, to try to overcome them, to which the of the lxx points. As they could not accomplish this, however, because the sea continued to rage against them ( , was raging against them), they prayed thus to Jehovah: “We beseech Thee, let us not ( = ) perish for the sake of the soul of this man ( , lit., for the soul, as in 2Sa 14:7 after Deu 19:21), and lay not upon us innocent blood,” – that is to say, not “do not let us destroy an innocent man in the person of this man” (Hitzig), but, according to Deu 21:8, “do not impute his death to us, if we cast him into the sea, as bloodguiltiness deserving death;” “for Thou, O Jehovah, hast done as it pleased Thee,” – namely, inasmuch as, by sending the storm and determining the lot, Thou hast so ordained that we must cast him into the sea as guilty, in order to expiate Thy wrath. They offer this prayer, not because they have no true conception of the guilt of Jonah, who is not a murderer or blasphemer, inasmuch as according to their notions, he is not a sinner deserving death (Hitzig), but because they regard Jonah as a prophet or servant of the Almighty God, upon whom, from fear of his God, they do not venture to lay their hand. “We see, therefore, that although they had never enjoyed the teaching of the law, they had been so taught by nature, that they knew very well that the blood of man was dear to God, and precious in His sight” (Calvin).
Fuente: Keil & Delitzsch Commentary on the Old Testament
This verse shows that the sailors and the rest were more inclined to mercy, when they saw that the holy Prophet was willing to undergo the punishment which he had deserved. When therefore, he confessed that he was guilty, and refused not to be punished, they became anxious to spare his life, though they were heathens, and also for the most part barbarians: and as each of them could not but be frightened with his immediate danger, the wonder is increased, that they had such regard for the life of one who alone was in fault, and who had now freely confessed this. But the Lord so turned their hearts, that they now saw more clearly how grievous a sin it was to flee away from the call of God, and not to yield obedience, as we have before observed, to his command. Many think that this is a light offense, and readily indulge themselves in it: but it is not in the power of men to weigh sins; the balance is deceitful when men estimate their sins according to their own judgment. Let us then learn to ascribe to God his own honor, — that he alone is Judge, and is far above us, and can alone determine how grievous or how slight any sin is. But common sense, except when men willfully deceive themselves by vain flatteries, clearly teaches this, — that it is no light offense when we evade the command of God; for, as we have stated, men do thus take away from God his supreme authority; and what is left to God, when he governs not the creatures whom he has formed, and whom he sustains by his power? The Lord, then, designed to show here, that his displeasure could not be otherwise pacified than by drowning Jonah in the sea; though, as we shall presently see, he had something greater in view. But, in the meantime, this is worthy of being observed, — that the Lord intended to make Jonah an example, that all may now know that he is not to be trifled with, but that he ought to be obeyed as soon as he commands any thing.
The word which the Prophet uses has been variously explained by interpreters. חתר, chetar, is properly, to dig; so that some think it to be a metaphorical expression, as rowers seem to dig the sea; and this sense is not unsuitable. Others carry the metaphor still higher, — that the sailors searched out or sought means by which they might drive the ship to land. But the other metaphor, as being less remote, is more to be approved. The Latins call it to toil, ( moliri ) when the rowers not only apply gently their oars, but when they make a greater effort. The sailors, then, toiled to bring back the ship (29) But for what purpose? To spare the life of the man who had already confessed that he was guilty before God, and that the storm, which threatened them all with a shipwreck, had arisen through his fault: but he says that they could not, for the sea was tempestuous, as we have already seen in our yesterday’s lecture.
(29) Literally, “and the men labored to return to dry land.” The ideal meaning of חתר is to dig, or to dig through, Job 24:16; Eze 12:7 : but it is here in its secondary sense of laboring or toiling. להשיב, to return, must be taken here intransitively, though generally it bears in Hiphil a transitive sense. “ Καί παρεβιαζοντο οι ανδρες του επιστρεψαι προς την γην — And the men strove to return to land.” — Sept. And the men rowed hard to regain the land.” — Henderson. — Ed.
Fuente: Calvin’s Complete Commentary
(13) Rowed hard.This is a sufficient rendering of the Hebrew verb, though it misses the metaphor. In every other instance of its use the word refers to the violence employed in breaking through a wall or enclosure. (See Eze. 8:8; Eze. 12:5; Eze. 12:7; Job. 24:16; Amo. 9:2; and compare the use of the derivative noun in Exo. 22:2; Jer. 2:34.) The figure of forcing the ship through the great wave wall is very striking. The Latin infindere sulcos and our ploughing the main are kindred metaphors.
It is a fine trait in these sailors that they will not obey the prophets request to throw him overboard till all efforts to save the ship have been tried.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. The men rowed hard Literally, broke through. They tried to break through the waves (Amo 9:2). The manly attitude of Jonah may have aroused the sympathy of the sailors; they did their best to save him, but in vain. The tempest only increased in fury. 14. When all efforts failed they finally decided to cast Jonah overboard, but first they prayed to Jonah’s God that he would not hold them guilty of murder.
They cried unto Jehovah Jonah, as the worshiper of Jehovah, was under the latter’s protection. He might avenge any injury done to his prophet. Against this divine vengeance they sought to protect themselves.
For this man’s life Which is about to be destroyed (Deu 19:21; 2Sa 14:7).
Lay not upon us innocent blood These words do not imply that they considered Jonah innocent, and they do not mean that they prayed Jehovah to interfere so that they might not be compelled to destroy the life of an innocent man. The casting of the lot had settled the question of Jonah’s guilt; but they, with other ancients, believed that a deity might act arbitrarily, and were afraid that, after they had thrown Jonah overboard, Jehovah might impute his death upon them as blood-guiltiness (Deu 21:8), as if he were an innocent man, and thus demand their death in turn.
Thou hast done as it pleased thee In sending the storm and in overruling the lot. In casting Jonah overboard they were only carrying out the divine pleasure as revealed in the acts of the divine providence.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Nevertheless the men rowed hard to get themselves back to the land, but they could not, for the sea grew more and more tempestuous against them.’
However, to the men’s credit, they were loath to offer him as a human sacrifice, and began to put in every effort to row the ship to the shoreline, probably hoping to disembark Jonah and thus satisfy the gods. In those days ships would often hug the coast, precisely in case of such a storm as this. But it was all in vain, for the storm merely got worse and was clearly acting against them.
Fuente: Commentary Series on the Bible by Peter Pett
Jon 1:13 Nevertheless the men rowed hard to bring [it] to the land; but they could not: for the sea wrought, and was tempestuous against them.
Ver. 13. Nevertheless the men rowed ] Heb. digged: for so they that row seem to do with their oars as with spades. Hence also the Latin poets say, that boatmen cut, plough, furrow the waters (Virg. Aeneid.), Vastum sulcavimus aequor. Infindunt pariter sulcos. The Seventy render it , they did their utmost endeavour, with violence, to bring the ship to shore, and to save Jonah: and not as those bloody emperors, Tiberius, Caligula, and Claudius, who took delight in the punishment of offenders, and used to come early in the morning into the marketplace to behold their executions. Non nisi coactus, said that better emperor, when he was to subscribe a sentence of death; and, Oh, that I could not write mine own name ( Utinam literas nescirem ), said another upon the like occasion.
But they could not
For the sea wrought, and was tempestuous against them. rowed hard. The tackling had gone. See note on “wares”, Jon 1:5.
bring it = bring it back.
Nevertheless the: There was great humanity and tender feeling in these men. They were probably affected deeply with the candid confession, the disinterested, submissive conduct of the disobedient prophet, and were unwilling to cast him into the deep, until they found that every effort to save themselves was in vain.
rowed: Heb. digged
but: Job 34:29, Pro 21:30
Reciprocal: Joh 6:19 – had rowed
Jon 1:13, The men did not wish to use such severe means to save themselves as Jonah directed, but tried to avoid It by returning the boat to the shore. Had they been acquainted with the character of the Lord, they would have known better than try to overcome His work by their physical strength. However, the fact of their attempt to avoid so drastic a treatment of Jonah showed they were humane in their disposition. They could not have known what was to be the actual outcome, but had every reason to think that it would mean the death of Jonah for them to do as he said. No wonder, then, that they rowed hard to bring the vessel to land.
Jon 1:13-14. Nevertheless, the men rowed hard, &c. Whoever these mariners were, they are to be admired for their generosity; for though Jonah had told them that he was the cause of the tempest, and had advised them to cast him into the sea, yet they were very unwilling to do it, and generously redoubled their efforts, strained every nerve, and exposed themselves unto still greater danger of sinking, for some time longer, in order, if possible, to gain the shore without throwing him overboard. Wherefore they cried unto the Lord Hebrew, unto JEHOVAH, the Maker of heaven and earth. They were convinced, by the account which Jonah gave of himself, that the God whom he worshipped, Jon 1:9, had brought this tempest upon them; therefore they made their petitions to him. Let us not perish for this mans life For doing that to him which in all probability will prove his destruction. And lay not upon us innocent blood
Although this man has committed nothing against us worthy of death, according to human laws, and nevertheless we are about to take away his life; yet do not impute to us the crime of shedding innocent blood, inasmuch as we take it away through extreme necessity to save our own lives, and by his own desire. For thou, O Lord, hast done as it pleased thee Who hast raised this storm manifestly extraordinarily, who hast caused the lot to fall upon Jonah, who hast compelled him to confess himself to be guilty, and the cause of this calamity. Grotius. Or, as Bishop Newcome expresses their meaning, Punish us not as murderers of an innocent man: for we judge, from the whole transaction, that we are conforming ourselves to thy will.
The sailors initially rejected Jonah’s advice and compassionately chose to drop him off at the nearest landfall. They strained every muscle for Jonah’s sake, literally digging their oars into the water. They demonstrated more concern for one man than Jonah had for the thousands of men, women, and children in Nineveh. When reaching land became impossible due to the raging sea, they prayed to Yahweh, something that we have no record that the prophet had done.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)